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X No. 4 SUMERIAN LITURGIES AND PSALMS BY - STEPHEN “LANGDON ProFessor oF ASSYRIOLOGY AT Oxrorp UNIVERSITY Pi A DEL PTT A PUBLISHED BY THE UNIVERSITY MUSEUM Lo 19 Digitized by the Internet Archive in 2022 with funding trom Princeton Theological Seminary Library https://archive.org/details/sumerianliturgieOOlang CONTENTS NORCO DUICTPIGING, 5 OR ene en 233 SVE aNe!| PURGES “AND” PSALMS: LAMENTATION OF ISHME-DAGAN OVER NIPPUR..... 245 LITURGY OF THE CULT OF ISHME-DAGAN...... An TA Betts Pee eietivMNe TO.UNNINI. . 4.0. i eee 260 PS LANE OWS) TE NIAD IG 5 Sok SS seal ee a 205 LAMENTATION ON THE PILLAGE OF LAGASH BY THE Tne ee Po. ele a1) pacers Gace « 268 LAMENTATION TO INNINI ON THE SORROWS OF ERECH.. 272 Moo CROP TLL MINIT O) UNG. 2. de Ss soaye sede eos < es 276 LAMENTATION ON THE DESTRUCTION OF UR........ 279 [IEURGICAL HYMNS OF THE TAMMUZ CUET........ 285 Ree CYETOeENLIL, Elum Gud-Sun..........+.- 290 EARLY FoRM OF THE SERIES “Babbar-Gim-é-ta.... 309 MOIureCnmObe tHE MeULT OF KESH... 2)... ee ee 311 SERIES Elum Didara, VHIRD TABLET...........-.. 323 Eee to aN CLT oY MBOLSs 2s Gas ds sto 3 oles ecleve tess 330 (231) tia ee we sie re INTRODUCTION With the publication of the texts included in this the last part of volume X, Sumerian Liturgical and Epical Texts, the writer arrives at a definite stage in the interpretation of the religious material in the Nippur collection. Having been privi- leged to examine the collection in Philadelphia as well as that in Constantinople, I write with a sense of responsibility in giving to the public a brief statement concerning what the temple library of ancient Nippur really contained. Omitting the branches pertaining to history, law, grammar and mathematics, the following résumé is limited to those tablets which, because of their bearing upon the history of religion, especially upon the origins of Hebrew religion, have attracted the attention of the public on two continents to the collections of the University Museum. , Undoubtedly the group of texts which have the most human interest and greatest literary value is the epical group, desig- nated in Sumerian by the rubric 7ag-sal.1. This literary term was employed by the Sumerian scribes to designate a compo- sition as didactic and theological. Religious texts of such kind are generally composed in an easy and graceful style and, although somewhat influenced by liturgical mannerisms, may be readily distinguished from the hymns and psalms sung in the temples to musical accompaniment. The 7agsal een ee SO 1 In addition to the examples of epical poems and hymns cited on pages 103-5 of this volume note the long mythological hymn to Innini, No. 3 and the hymn to Enlil, No. 10 of this part. An unpublished hymn to Enlil, Ni. 9862, ends a-a 4En-lil zag-sal, “‘O praise father Enlil.” For Ni. 13859, cited above p. 104, see PoEBEL, PBS. V No. 26. . (233) 234 UNIVERSITY MUSEUM—BABYLONIAN SECTION compositions! are mythological and theological treatises con- cerning the deeds and characters of the great gods. The most important didactic hymns of the Nippur collection and in fact the most important religious texts in early Sumerian literature are two six column tablets, one (very incomplete) on the Creation and the Flood published by Dr. PoEBEL, and one (all but com- plete) on Paradise and the Fall of Man. Next in importance is a large six column tablet containing a mythological and didactic hymn on the characteristics of the virgin mother goddess.? A long mythological hymn in four columns? on the cohabitation of the earth god Enlil and the mother goddess Ninlil and an equally long but more literary hymn to the virgin goddess Innini’ are good examples of this group of tablets in the Nippur collection.» One of the most interesting examples of didactic composition is a hymn to the deified king Dungi of Ur. By accident both the Philadelphia and the Constantinople col- lections possess copies of this remarkable poem and the entire text has been reconstructed by the writer in a previous publi- cation.’ | have already signaled the unique importance of this extraordinary hymn to the god-man Dungi in which he is described as the divinely born king who was sent by the gods es ee eee ‘So far as the term is properly applied. Being of didactic import it was finally attached to grammatical texts in the phrase ¢Nidaba 7ag-sal, “‘O praise Nidaba,” i. e., praise the patroness of writing. * PoEBEL, PBS. V No. 25; translated in the writer’s Le Poéme Sumérien du Paradis, 220-257. Note also a similar epical poem to Innini partial duplicate of PoEBEL No. 25 in MYHRMAN’S Babylonian Hymns and Prayers, No 1. Here also the principal actors are Enki, his messenger Isimu, and ‘Holy Innini’” as in the better preserved epic. Both are poems on the exaltation of Innini. * Ni. 9205 published by Barton, Miscellaneous Babylonian Inscriptions, No. 4. This text is restored by a tablet of the late period published by Pincues in JRAS. 1919. * Ni. 7847, published in this part, No. 3 and partially translated on pages 260-264. * Undoubtedly Ni. 11327, a mythological hymn to Enki in four columns, belongs to this class. It is published as No. 14 of this part. A similar cagsal to Enki belongs to the Constantinople collection, see p. 45 of my Historical and Religious Texts. ° Historical and Religious Texts, pp. 14-18. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 235 to restore the lost paradise.1 The poem mentions the flood which, according to the Epic of Paradise, terminated by divine punishment the Utopian age. The same mythological belief underlies the hymn to Dungi. Paradise had been lost and this god-man was sent to restore the golden age. There is a direct connection between this messianic hymn to Dungi and the remarkable Epic of Paradise. All other known hymns to deified kings are liturgical compositions and have the rubrics which characterize them as songs sung in public services. But the didactic hymn to Dungi has the rubric [*Dungi] zag-sal, ‘“O praise Dungi.”’ It would be difficult to claim more conclusive evidence than this for the correctness of our interpretation of the group of 7zagsal literature and of the entire mythological and theological exegesis propounded in the edition of the Epic of Paradise, edited in part one of this volume.’ When our studies shall have reached the stage which renders appropriate the collection of these texts into a special corpus they will receive their due valuation in the history of religion. That they are of prime importance Is universally accepted. From the point of view of the history of religion I would assign the liturgical texts to the second group in order of impor- tance. Surprisingly few fragments from the long canonical daily prayer services have been found. In fact, about all of the perfected liturgies such as we know the Sumerian temples to have possessed belong to the cults of deified kings. In the 1See PSBA. 1919, 34. 2 One of-the most remarkable tablets in the Museum is Ni. 14005, a didactic poem in 61 lines on the period of pre-culture and institution of Paradise by the earth god and the water god in Dilmun. Published by Barton, Miscellaneous Babylonian Inscriptions, No. 8. The writer's exegesis of this tablet will be found in Le Poeme Sumérien du Paradis, 135-146. It is not called a zag-sal probably because the writer considered the tablet too small to be dignified by that rubric. Similar short mythological poems which really belong to the zag-sal group are the following: hymn to Shamash, Rapau, Miscel. No. 4; hymn to Ninurta as creator of canals, RabAu, BE. 29, No. 2, translated in BL., 7-11; hymn to Nidaba, Rapau, Miscel. No. 6. 236 UNIVERSITY MUSEUM—BABYLONIAN SECTION entire religious literature of Nippur, not one approximately complete canonical prayer service has survived. Only frag- ments bear witness to their existence in the public song services of the great temples in Nippur. A small tablet* published in part two of this volume carries a few lines of the titular or theological litany of a canonical or musically completed prayer book as they finally emerged from the liturgical schools through- out Sumer. Long liturgical services were evolved in the temples at Nippur as we know from a few fragments of large five column tablets.2. The completed composite liturgies or canonical breviaries as they finally received form throughout Sumer in the Isin period were made by selecting old songs of lament and praise and re-editing them so as to develop theological ideas. Characteristic of these final song services is the titular litany as the penultimate song and a final song as an intercession. A considerable number of such perfected services exist in the Berlin collection. These were obtained apparently from Sippar.® The writer has made special efforts to reconstruct the Sumerian canonical series as they existed in the age of Isin and the first Babylonian dynasty. On the basis of tablets not excavated at Nippur but belonging partly to the University Museum and ~ partly to the Berlin collection the writer restored the greater part of an Enlil liturgy in part 2, pp. 155-167.4 In the present and final part of this volume another Enlil liturgy has been largely reconstructed on pages 290-306.° From these two partially reconstructed song services the reader will obtain an 1 Ni. 112; see pp. 172-178. ? For example, MyHrMAN, No. 3; RapAu, Miscel. No. 13; both canonical prayer books of the weeping mother class. For a liturgy of the completed composite type in the Tammuz cult, see Rapau, BE. 30, Nos. 1, 5, 6, 8, 9. ® See ZIMMERN, Sumerische Kultlieder, p. V, note 2. * The base text here is ZIMMERN, KL. No. 12. ° The base of this text is ZIMMERN, KL. No. 11. ee ~~ STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 237 approximate idea of the elaborate liturgical worship of the late Sumerian period. These were adopted by the Babylonians and Assyrians as canonical and were employed in interlinear editions by these Semitic peoples. Naturally the liturgical remains of the Babylonian and Assyrian breviaries are much more numerous and on the basis of these the writer was able in previous volumes to identify and reconstruct a large number of the Sumerian canonical musical services. But a large measure of success has not yet attended his efforts to reconstruct the original unilingual liturgies commonly written on one huge tablet of ten columns. Obviously the priestly schools of the great religious center at Nippur possessed these perfected prayer books but their great size was fatal to their preservation. It must be admitted that the Nippur collection has contributed almost nothing from the great canonical Sumerian liturgies which surely existed there. Much better is the state of preservation of the precanonical liturgies, or long song services constructed by simply joining a series of kiubs or songs of prostration. These kz5ub liturgies are the basis of the more intricate canonical liturgies and in this aspect the Nippur collection surpasses in value all others. Canonical and perfected breviaries may be termed liturgical compositions and the precanonical breviaries may be described as liturgical compilations, if we employ “‘composition” and “compilation” in their exact Latin sense. Since Sumerian song services of the earlier type, that is liturgical compilations, are more extensively represented in the Nippur temple library than in any other, this is an appropriate place to give an exact description of this form of prayer service which preceded and pre- pared the way to the greatest system of musical ritual in any ancient religion. If we may judge from the literary remains of 238 UNIVERSITY MUSEUM—BABYLONIAN SECTION Nippur now in the University Museum, the priestly schools ‘of temple music in that famous city were extremely conservative about abandoning the ancient liturgical compilations. These daily song services, all of sorrowful sentiment and invariably empha- sizing humility and human suffering, are constructed by simply compiling into one breviary a number of ancient songs, selected in such manner that all are addressed to one deity. In this manner arose intricate choral compilations of length suitable to a daily | prayer, each addressed to a great god. Hence we have in the temple libraries throughout Sumer and Babylonia liturgies to each of the great gods. Even in the less elaborate ki¥ub compilations there is in many cases revealed a tendency to recast and arrange the collection of songs upon deeper principles. A tendency to include in all services a song to the wrathful word of the gods and a song to the sorrowful earth mother is seen even in the Nippurian breviaries of the precanonical type. I need not dilate here upon the great influence which these principles exercised upon the beliefs and formal worship of Assyria and Babylonia, upon the late Jewish Church and upon Christianity. The personified word of god and the worship of the great mater dolorosa, or the virgin goddess, are ancient Sumerian creations whose influence has been effective in all lands. As examples of the liturgical compilation texts the reader is referred especially to the following tablets. On pages 2G0-292 the writer has described the important compiled liturgy found by ~ CHARLES VIROLLEAUD.! Itisan excellent example of a Nippurian musical prayer service. It contained eleven kisubs, or prayers, and they are recast in such manner that the whole set forth one idea which progresses to the end. The liturgy has in fact almost reached the stage of a composition. And in these same pages 1 Now in the Nies Collection, Brooklyn, New York. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 239 the reader will see how this service finally resulted in a canonical liturgy, for the completed product has been recovered. On pages 309-310 will be found a fragment, part of an ancient liturgy to Enlil of the compiled type. Here again we are able to produce at least half of the great liturgy into which the old service issued. In the preceding part of this volume, pages 184-187, is given the first song of a similar liturgy addressed to the mother goddess. Undoubtedly the most important liturgical tablet which pertains to the ordinary cults in the Nippur collection is dis- cussed on pages 279-285. The breviary, which probably belongs to the cult of the moon-god, derives importance from its great length, its theological ideas, especially the mention of the messengers which attend the Logos or Word of Enlil, and its musical principles. Here each song has an antiphon which is unusual in precanonical prayer books of the ordinary cults.’ Students of the history of liturgics will be also particularly interested in the unique breviary compiled from eight songs of prostration, a lamentation for the ancient city of Kes with theo- logical references. This song service was popular at Nippur, for remains of at least two copies have been found in the collection. A translation is given on pages 311-323. The oldest public prayer services consisted of only one psalm or song. A good number of these ancient psalms are known from other collections, especially from those of the British Museum. In view of the conservative attitude of the liturgists at Nippur it is indeed surprising that so few of the old temple songs have survived as they were originally employed; ancient single song liturgies in this collection are rare. The following ee es ee 1 A similar liturgy is Ni. 19751, published by Barton, Miscellaneous Babylonian Inscriptions, No. 6. 240 UNIVERSITY MUSEUM——-BABYLONIAN SECTION list contains all the notable psalms of this kind. Rapbau, Miscellaneous Sumerian Texts No. 31 is a lamentation of the mother goddess and her appeal to Enlil on behalf of various cities which had been visited by wars and other afflictions. RADAU, 1b7d., No. 16 has the rubric k1-Su? sir-gal ¢Enlil, “A prayer of prostration, a great song unto Enlil.’”’ A psalm of the weeping mother goddess similar in construction to RapAu No. 3 is edited on pages 260-264 of this volume.’ No. 7 of this part, edited on pages 276-270, is an excellent illustration of the methods employed in developing the old single song psalms into compiled liturgies. Here we have a short song service to the moon god constructed by putting together two ancient psalms. The rubrics designate them as sagar melodies,* or choral songs, and adds that it is sung to the lyre.’ An especially fine psalm of a liturgical char- acter was translated on pages 115-117. It is likewise a lament to the sorrowful mother goddess. The student of Sumero-Babylonian religion will not fail to comment upon one remarkable lacuna in the religious literature of every Sumerian city which has been excavated. Prayers of the private cults are almost entirely nonexistent. Later Baby- lonian religion is rich in penitential psalms written in Sumerian for use in private devotions. These are known by the rubric ersaggunga, or prayers to appease the heart. Only one has been found in the Nippur collection, and none at all have been recovered elsewhere. Seals of Sumerians showing them in a ' Translated by Rapau on pages 436-440. * Abbreviation for ki-Sub-gt-da = Xéru, strophe, song of prostration. * No. 3 of the texts in part 4. * sa-gar=pitnu Saknu, choral music, v. ZIMMERN, ZA. 31, 112. See also the writer’s PBS. Vol. XII, p. 12. * nar-balag.. The liturgists classified the old songs according to the instrument employed in the accompaniment. See SBP. pik: * See page 118 in part 2. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 241 the act of saying their private prayers abound from the earliest period. Most of these seals represent the worshipper saluting a deity with a kiss thrown with the hand. The attitude was described as ¥u-illa, or “‘Lifting of the Hand.’ Semitic prayers of the lifting of the hand abound in the religion of Babylonia and Assyria. Here they are prayers employed in the incantation ritual. We know from the great catalogue of Sumerian liturgical literature compiled by the Assyrians that the Sumerians had a large number of prayers of the lifting of the hand.* In Sumerian religion these were apparently purely private prayers unconnected with the rituals of atonement. At any rate the Nippur collec- tions in Constantinople and Philadelphia contain a large number of incantation services for the atonement of sinners and the afflicted. These resemble and are the originals of the Assyrian incantation texts of the type utukku limnuti, and contain no prayers either by priest (kz5ub in later terminology is the rubric of priest’s prayers in incantations) or by penitent (Su-zl-la’s). The absence of prayers of private devotion in the temple library of Nippur is absolutely inexplicable. Does it mean that the Sumerians were so deficient in providing for the religious cure of the individual? Their emphasis of the social solidarity of religion is truly in remarkable contrast to the religious indi- vidualism of the Semite. But the Sumerian historical inscriptions often contain remarkable prayers of individuals. The seals em- phasize the act of private devotion. The catalogue of their prayers states that they possessed a good literature for private devotions. When one considers the evidence which induces to assume that they possessed such a literature, its total absence in every Sumerian collection is an enigma which the writer fails to explain. 1 See [V Raw. 53, II] 44-1V 28 restored from BL. 103 Reverse, a list of 47 $u-1l-ld prayers to various deities. 242 UNIVERSITY MUSEUM—-BABYLONIAN SECTION In the introduction to part two of this volume! the writer has emphasized the peculiarly rich collection of tablets in this collection pertaining to the cults of deified kings. In the present part is published a most important tablet of that class. This liturgy of the compiled type in six kiSubs sung in the cult of the god-man Ishme-Dagan, fourth king of the Isin dynasty, is unique in the published literature of Sumer. Its musical intri- cacy and theological importance have been duly defined on pages 245-247. With the publication of these texts the important song services of the cults of deified kings are exhausted. In addition to the texts of this class translated or noted in part two, I call attention to the very long text concerning Dungi, king of Ur, published by Barton, Miscellaneous Babylonian Inscriptions No. 3. In that extremely long poem in six columns of about 360 lines? there are no rubrics, which shows at once that it is not a cult song service. Moreover, Dungi had not been deified when the poem was written. It is really an historical poem to this king whose deification had at any rate not yet been recognized at Nippur. It belongs in reality to the same class of literature as the historical poem on his father Ur-Engur, translated on pages 126-136. The only Sumerian cult songs to deified kings not in the Nippur collection have now been translated by the writer and made accessible for wider study. One hymn to Ur-Engur which proves that he had been canonized at his capitol in Ur will be found in the Proceedings of the Society of Biblical Literature, 1918, 45-50. The twelfth song of a liturgy to Ishme-Dagan published by ZiMmMERN from the Berlin collection is translated on pages 52-56 of the same article. Finally a long liturgy to me ' Pages 106-109. * Less than half the tablet is preserved. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 243 Libit-Ishtar, son of Ishme-Dagan, likewise in Berlin, has been translated there on pages 69-79. Since the Berlin texts probably came from Sippar their existence in that cult is important. For they prove not only the practice of cult wor- ship of deified kings in that city, but the domination of Isin over this north Semitic city is thus documented for a period as late as Libit-Ishtar. Nearly all the existing prayer services in the cults of the deified kings of Ur and Isin are now published and translated. The student will observe that they are all of the compiled type but that there is in most cases much musical arrangement and striving for combined effect. A few, and especially the Ishme- Dagan liturgy published as No. 1 of this part, reveal theo- logical speculation and an effort to give the institution of god- man worship its proper place in their religion. The hymns of these cults comparatively so richly represented in this volume will be among the most interesting groups of religious texts supplied by the excavations at Nippur.’ OxFoRD, July 9, 19109. 1 Note that this breviary of the cult of Libit-Ishtar terminates with two ancient songs, one to Innini and one to NinA, both types of the mother goddess who was always intimately connected with the god-men as their divine mother. 2 For a list of the abbreviations employed in this volume, see page 98 of Part I. SUMERIAN LITURGIES AND PSALMS 13856 (No. 1) LAMENTATION OF ISHME-DAGAN OVER NIPPUR The liturgical character of this tablet is unique among all the numerous choral compositions of the Isin period. It is a large two column tablet containing six long kiSub melodies. Liturgies of such kind, compiled by joining a series of kzSubs, or melodies, attended by prostrations, represent an advanced stage in the evolution of these compositions in that the sections are not mechanically joined together by selecting older melodies without much regard for their connection, but as a whole they are appar- ently original compositions so arranged that they develop a motif from the beginning to the end of the liturgy. Choral services composed of ki¥ubs in the cults of deified kings have been found’ wherein the deeds and personality of the king are sung, his divine claims are emphasized and his Messianic promises rehearsed. But the liturgy here published resembles in literary style the classical lamentations which always formed the chief temple services of Sumer and Babylonia. It more especially resembles the weeping mother liturgies, but here Ishme-Dagan appears in the lines of the service in a réle similar to that of the sorrowful mother goddess of the ordinary liturgies, as he weeps for Nippur. “Her population like cattle of the fields within her have perished. Helas my land | sigh.” So reads a line from the second melody. 1 The twelfth kisub of a liturgy to Ishme-Dagan is published in ZiIMMERN’S Kultlieder, No. 200. A somewhat similar song service of the cult of this king has been published in thewriter’s Sumertan Liturgical Texts, 178-187. A portion of a series to Dungi was published by Rapau in the Hilprecht Anniversary Volume, No. 1. The liturgy to Libit-Ishtar in ZimmeRN, K L. 199 I—Rev. I 7, is composed of a series of sa-(bar)-gid-da. (245) 246 UNIVERSITY MUSEUM—BABYLONIAN SECTION Lines of similar character occur repeatedly in the laments of the mother goddess as she weeps for her people in the standard liturgies. In other words, the cult of the deified kings issues here into its logical result. The god man created to live and die for his people usurps the sphere of the earth mother herself. And like her he is intimately associated with the fortunes of mankind, of nature and all living creatures. The great gods and the hosts of their attendants rule over man and the various phases of the universe from afar. But the mother goddess is the incarnation of fruitful nature, the mother of man whose joys and sorrows she feels. So also in this remarkable liturgy the deified son of the great gods lives among men, becomes their patron and divine companion. | The tablet contained originally about fifty lines in each column, or 200 in all. About one-third of the first column is gone. The first melody contained at least fifty lines and ended somewhere shortly after the first line of Col. II of the obverse. It began by relating how Enlil had ordered the glory of Nippur, and then had become angered against his city, sending upon it desolation at the hands of an invader. When we take up the first lines of Obv. II we are well into the second melody which represents Ishme-Dagan mourning for fathers and mothers who had been separated from their children; for brothers who had been scattered afar; for the cruel reign of the savage conqueror who now rules where the dark-headed people had formerly dwelled in peace. At about the middle of Obv. II begins the third melody which consists of 38 lines extending to Rev. I 19. In this section the psalmist ponders upon the injustice of his city’s fate, and looks for the time when her woes will cease, and Enlil will be reconciled. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 247 The fourth section begins at line 24 of Rev. I and ended near the bottom of this column which is now broken away. Here Ishme-Dagan joins with the psalmists weeping for Nippur. Section 5 began near the end of Rev. IJ, and ends at line 16 of Rev. II. Here begins the phase of intercession to Enlil to repent and revenge Nippur upon the foe. Section 6, beginning at Rev. II 17, probably continued to the end of the column and the tablet. Here the liturgy promises the end of Nippur’s sorrow. Enlil has ordered the restoration of his city and has sent Ishme- Dagan, his beloved shepherd, to bring joy unto the people. After sections 2 and 3 follows the antiphon of one or two lines. The ends of sections 1 and 4 are lost but we may suppose that antiphons stood here also. Section 5 does not have an antiphon. Since section 6 ended the liturgy it is not likely that an antiphon stodd there. OBVERSE. CoL. [| (About eighteen lines broken away.) I. ........tug ba-ra-pad-da i 2. *A-nun-na-ge-ne na-ba-an-ri-gi- 2. The Anunnaki he caused to take es-am their seats. 3. ub-Su-ukkin-na* ki di-gal tar-ru 3. In the Assembly Hall, place where the great judgments are decided, 4. eS-bar-e si-di ba-ra-an-7u-us*-am 4. Decisions to arrange he caused them to know. 5. dingir-bi-ne ki-dur ba-ab- gar-ra* 5. These gods he caused to take up there their abode. ee 1 yqa-ba- is for nam-ba, emphatic prefix. See PBS. X pt. 1 p.76n.4. Cf. na-ri-b1, verily she utters for thee, BE. 30, No. 2, 20. 2 On the philological meaning of this name, see VAB. IV 126, 55. 3 For the suffixes ef, us, denoting plural of the object, see Sum. Gr. p. 168. 4 On ki-dur-gar cf. Gudea, Cyl. B 12, 19. 248 UNIVERSITY MUSEUM—BABYLONIAN SECTION 6. Sug-lag-bi im-Sub-ba aga-bi im- 12. eb 18. r1-a . ki-lugal du-azag' kin-sig? unu?- gal-ba _ tint lal bal-bal-e mu-%u_ be-ib- tar-ra . Nibru-(ki) uru gis-gig-dagal-la- b1-5u . uku-sag-gig-ga ni-im-51-1b-te-en- na . ki-dir-ba gu-ni a-gim* ba-ra-an- Sub ab sig-gan-dig-ga-gim e-ne sig- gan-ba-ra-an-dig er-gig sig- bi Ves uru Sag-bi . en-na® dam" dingir ga-Sa-an-bi li-b1 nu-tar-r18 . é-gu-la za-pa-ag 1b-zu-a-bi . é-ri-a-sid-gim galu nu-un-tur-tur . Nibru-(k1) uru ki ligir-ligir-gal- gal-e-ne Su-1m-ma-an-H A°-e- am a-na-as u-gu 1-n1-in-de-e5" 6. 10. like 18. Their clean sacrificial food he gave, their crowns he clothed upon them. In the king’s place, the throne room, the kinsig of the vast abode, The libation of wine and honey yearly he decreed. . For Nippur the city whose shadow extends afar The people, the dark headed, he caused to have reverence. But its habitations he cursed... . Like scattered cows he scattered them. . The city’s interior is filled with weeping, . While the consort, its divine queen, is not solicitous for her. . The great house which knew the cry of multitudes, . Like a vast building in ruins men enter not. In Nippur, the city where great princes were prosperous, Why have they fled? 264, extensive, abundant,” 1 Usually written di-azag, throne room. 32, 107. On the meaning of du in this word, see AJSL. Written also dé-azag, in Ni. 11005 II 9. * Cf. Gudea, Cyl. A 25, 14, the kin-gi of the unu-gal. > Br. 7720. The sign TE is here gunufied. Cf. OBI. 127, Obv. + 4 7in alone may mean “wine,” duk-tin, a jar of wine. 5 a-gim=dimétu, ban, SBH. 50, 2a. a-gim ge-im-bal-e, , 1125. Unpublished. The line is not entirely clear; cf. BRUNNow, No. 3275. as in Gudea, Cyl. B, 5, 21; 6,1. See also Nikotsk1, No. The ban may he elude, Ni. 11065 ® For en-na in the sense of “while,’’ see PEry, Sin in LSS. page 41, 16. 7 The sign is imperfectly made on the tablet PCI OBPia35 eu ° HA is probably identical in usage with PES, and the idea common to both is “be many, Note ZIMMERN, Kultlieder 19 Rev. has HA where SBP. 12, 2 has PES; Su-pes occurs in Gudea, Cyl. A 16, 23; 11,9; 19,9 and CT. 15, 9229: On ugu-de=balaku, na’butu, to run away, see DELITzSCcH, Glossar p. 43. Also ugu-b1-an- de-e, V R. 25a 17; w-gi-dé, RA. 10, 78, 14; u-gu ba-an-dé, if he run away, VS. 13, 72 9 and 84, 11, STEPHEN LANGDON-——SUMERIAN LITURGIES AND PSALMS 249 19. uku sag-gig gu-sa-gi-a' udu-gim 19. The people, the dark headed, be-ib-??-a all of them like sheep...... 20. e(?)-en-54 KAK-RU® er a-nir 20. How long shall loud crying(?), Sag PA-HI-BAD-a weeping and wailing distress (?) the heart? 21. en-Su bar* be-ib- ul 21. How long shall the soul be terri- fied? 22. Sag nu-ub-si-thg-e 22. And the heart repose not? 23. “nb “4-la mu-un-tuk-a-rt° 23. Tothe drum and cymbals | sing. Ameer LIP PA ld-G) NOs... ks. 2A vad eh, SOLTOWILIEY (0 ue near a as 7p Sakae Sig Pie: ne ba-dir-ru-ne-es Ze ES OTIC eee Leva well 26. ......gar-ra-bi er-su ba-ab-bi-ne 20; ; 0. =. ini tears they speak: 27. .........sub-ba tir-ru-ba-ne Dee areaiiade, omar 28. ...........Sir-ri-e§ ba-ab-bi-ne 28. ........in misery they speak. 29. ......ki-dur-bt kar-ra 29. ........whose habitations are desolated. 30. ...........4m-S1-sir-sir-e-ne-es° 30. Unto......they have hastened. ieee. 2e-Ne-1g Ae nce ee ee 32. .......ga(?)nu-zu-gim 32. .......like one that knows not 218 \ =: (oe a Baie te ee. 1S) lib -COM UstOlt: (END oF Co . I.) Cored (About fifteen lines broken away.) ee ot eo s.>... gal v 2... cece ee eee. .e ba-ab-dig-am* 2 Bee eee. .ma-lal 1m-me a ee eS aR with variant 73, 11 u-da-pa-ar=udtappar, if he take himself away. «-gu-ba-an-de-zu, when thou fleest, BE. 31, 28, 23. t-gu-ba-de, GENOUILLAC, Inventaire 944; Cray Miscellen 28 V 71: ma t-gu-ba-an-de, “If a boat float away,” sbid. IV 14. See also Grant AJSL. 33, 200-2. 1 Sic! gu-sa-bi is expected; cf. RA. 11, 145, 31 gh-sa-bi = napbar-su-nu. 2 Sign obliterated; the traces resemble SU. 3 Read perhaps da-sub=nadi Sa rigmt, to shout loudly. Cf. dig str-ra Sub-ba-a-7u=rigme garbis addtkt, ASKT. 122, 12. Passim in astrological texts. 4 The tablet has MAS. The Semitic would be adi matz kabattu iparrad. ’ yi is apparently an emphatic element identical in meaning with dm; cf. SBP. 10, 7-12. Note ri, variant of nam, SBH. 95, 23 = ZIMMERN, KEi2 15: 6Sic! Double plural. e% probably denotes the past tense, see Sum. Gr. § 224. 7 Sign BrUNNow, No. 11208. 8 The first melody or liturgical section probably ended somewhere in this lost passage at the top of Col. II. ° Text A-A4S! 250 UNIVERSITY MUSEUM—BABYLONIAN SECTION 4. ......gul-nu-zu-ne nig-dug 4. .......evil they know not, good be-ib-tar-ru-us-am they have decreed. 5 1-lu-gig im-me 5. Bitter lament I! utter. 6. nam-li-gal-bi mas-ansu-gim Sag- 6. Her population like cattle of the ba mi-ni-ib-til-la-as fields within her have per- ished. 7. a ka-na-am-mu 1m-me 7. Helas! my Land! I sigh. 8. ki-el kalag tul-tul-la-bi-ne sur?-ri- 8. Maid and young man and their -e§ mi-ni-ib- sal-la-as children cruelly have been scattered far and wide. 9. 1§-a-bi im-me 9. Tearfully | sigh. 10. ¥ek-bi imi-dugud Ség-ga-gim di-e- 10. Their brothers like a rain storm be-ib-sud-am? have fled afar. II. er-su ss nu- ~— gul-*—s 11. | cease not to weep. 12. é-e Gb amar-bi kud-du gim ni- 12. The household like a cow, whose bi-Su iir-gig-ga® im-gub calf has been separated from her, stand by themselves with sorrowful souls. 13. sig-sig® ni- mal- mal 13. They have lapsed into the mis- ery of silence. 14. balag-di' li-ad-dug-ga-ge’-ne um- 14. Oh sing to thelyre! The wailers me-da-ii-a-di-gim like a child nursing mother who cries in woe 15. mu-bi er-ra mi-nt-ib-bal-bal-e-ne 15. because of them devised lamen- tation. 16. uru u-mu-un-bi sag-ib-ta-an-dim- 16. The city whose lord had been ma magnified, 17. 1gi-ni sd kur-ra ib-ta-an-gar-ra 17. In whose presence a hostile rule ad-e-e§ ba-an-ara-d§ has been established, with sighing they have caused to walk. 1 The subject is Ishme-Dagan. ? The sign is a clearly made Br. No. 10275 but probably an error for 10234. For str-ri-e¥ see BA. V 633, 22; SBH. 56 Rev. 27; ZiMMERN, KL. 12 Rev. 17. § This compound verb di-e-sud here for the first time. — di-e is probably connected with de to flee. At the end AS is written for AN. Read a-d¥ and construe SeS as a plural? * gul=kali, restrain, is ordinarily construed with the infinitive alone; Se-du nu-uS-gul-e-en =damama ul tkalla, Lang. B.L. 80, 25; SBH. 133, 65; 66, 15, etc. ® Confirms SAI. 6507=ukku, dumb, grief stricken. * Variant of sig-sig, etc. See Sum. Gr. p. 237 sig.3. Also PoEBEL, PBS. V 26, 29. 7 On the liturgical use of balag-di, see BL. p. XX XVII. * Var. of ad-du-ge=bél nissati, 1V R. 11a 23: ad-da-ge, Zim. K.L. 12 11 3. See for discussion, Lana. PBS. X 137 n. 7. — J ; 18. 19. 20. oH We 22. ree STEPHEN LANGDON-——SUMERIAN LITURGIES AND PSALMS 251 é-zid kur-kur-ra 11-5 ba-an-gin- na uku sag-gig-gi us-zi' be-ib-tib-ba a-na 1b-ag a-na 1m-ga-lam-ma-bi? u-mu-un-bi 1b-ta-kas sag-ki-a mu- un-du ki-Sub*- gi- 2 kam me-gal Sag-b1* ba-ra-an-é-a-as git- gig-ga nu-mal?-as gis-gi-gal-bi-im® .uru a-mu-un-bi Sag ba-da-an- dib-ba . en-st la-ba-Si-gur-ru sug’-adm-b1 nu- um- im me . Sig-bit a-na-su gir-ib-ta-an-gar . tu(gu) za-pa-dg ma-ma-bi ab-ta ib-ta- an-dal . @ ? zu sig nar-balag ag-zi-ba° 18. 10. ‘20. 27. 22. 23. 28. 209. As for the faithful temple, © which in the lands excelled all, (Where) the people, the dark headed, reposed in security; What has done it, what has de- stroyed it? Its lord is a fugitive, he hastens in flight. A melody with prostrations. Second section. The meaning of the great decrees they have glorified. Sorrow- ful words they restrain not. . This is its antiphon. . Thecity whose lord is distressed,? . Until when shall it not return (to its rest)? Until when shall its “How long”’ not be spokenr . Why are its brick walls trodden underfoot ? The doves screaming flew from their nests. The temple......the sweet voiced flute, Ce Sr ena 1A new ideogram. Perhaps u3$u kinu, “sure foundation.” 2 For suffixed mi, bi, ba in interrogative sentences note also a-na an-na-ab-dug-ni, What can I add to thee? GenouiLtac, Drebem, No. 1, 12, a-ba ku-ul-la-ba, Who shall restrain? Ni. 4610 Rev. 1. to the “How long” refrain as in this passage. ’ See BL. p. XLV, and PBS. X 151 note I. «On the anticipative construct, see § 138 of the grammar. 5 wu-mal are uncertain. The tablet is worn at this point. 6 On the use of this term, see PBS. X 151 n. 1 and 182, 33. TCE BLA 110, 11. 8 Written Br. 3046, but the usual form is the gunu, Br. 3009. sug-dm-bi=abulap-Su, PoEBEL, PBS. V 152 IX 8: cf. also lines 9 and 10 1bid. In later texts sug-a=abulap, HAupT, ASKT. 122. 12. Dewitzscu, H. W. 44a. abulap has the derived meaning of mercy, the answer III 1, 53. 9 Cf. nar-balag nig-dug-ga, PoeBEL, PBS. V 25 IV 48. Our text has the emesal form ag-zib. See also SBP. 241 note 27 and Scurank, LSS. 252 30. ATs seh 33. 34. 35. 36. ie 38. 39. 40. UNIVERSITY MUSEUM—BABYLONIAN SECTION ieee as ate ni REAUCTIE EE Entirely destroyed. é di- na’ é ni-nu-tuk-gim si-ga. . dg-me-bi nu-azag-azag-ga Su-lug-bi kur-kur-ra_ nu-ub-da- sug?-a-gim Su-be-in-kal tug-ni 1b-ta-an-71g dg-gig-ur-ra a a-Se-ra mu-un-dt ta-Se® egir na-am-ga-lim' di-a la- ba-an-kalag dg-el-dit-a-gim gur-ri° 7ag-be-in- bi sig-bi pa-e a-na-as 1b-ta-an-é 30. ae vos 33. 34. 35. 306. at 38. +39. 40. The temple violently........ The temple like one without rev- erence...... Its regulations unholy ones.... Its cult of ablutions like those which had not been chosen above those of all lands He has demolished, its wealth he seized away. In misery of soul how long shall I utter lament? Why after the destruction has been done is it not respected? As one who accomplishes pure things this one has uttered a curse :— “Why rise her brick-walls in effulgent glory?” REVERSE, Cot. I . gig-an-bil®-ba Sag-ba er be-in-[7i- em| . G-Se kur dg-gig be-ib-aga-a u-mu-un-bi im-gul-am Su-b1 be- in-gi-adm" . uru-bi é-bi in-gul-gul-dm . ur-bi 1n-sir-ra-dm Sitim®-e-ne in- ra-am Be Night and day within her wail- ing 1s made. Now the stranger has wrought insult. . Its lord like a storm wind their hands have removed(?) . Their city, their temple, he has destroyed. . Its foundation he laid waste, the skilled workmen he trans- ported. ee EE EE ee ' For di-na=Salti$, see RA. 11, 146, 33. ? Written Br. 3046=nasaku. * For ta-34. Cf. BA. V 679, 14. ‘ Probably a variant of namgalam, namgilim = Sabluktu. * The demonstrative pronoun gur, ar. ®miSi uw urra, 1V R. 5a 657.C E16: 20) 6a) 7 Text A-AS. ®Sign AL. Sitim, Sidim=idinnu is usually written with the sign G/M, PoesBet, PBS. V 117, 14 f. amelu GIM =idinnu, passim in Neo-Babylonian contracts, 10. . 6-e kur ag-rig® STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS dam dumu-bi Sag-ba mi-ni-1n- dig-ga-am uru-bi uru-sub-ba im-ma-ni-in- tu-ra-am . mu-un-ga-b1 ni-e be-in-ne-ra-dm? uru-gal-la-bi nu-gal-la mi-ni-1n- tu-ra-am’* dim-ma-bi gir 1b-ta-an-kur-ra-am . thg-bi in-siig'-dm lil-e be-in-sig- am . t-kas-a-bi 1b-ta-an-kar-ra-am . ga-zu-bi. . .. ..mi-ni-1b-til-la-dm be-ib-aga-a . a-Se-ir-gig im-me er be-1b-lu-lu balag-di galu i-lu ba-ab-bi-dm . Sag nu-zi-ba-bi_ mu-un-na-ni-1b- gi-gt u-mu-un-bi me-bi ba-ra-an-é-a- as _ G-bi nu-mu-un-tag-ga-dm_ li-b1 nu-tar-ra-am 6. 253 Wife and children within her he slew. Their city a subjected city he caused to become.! . Its property he himself took as plunder. Their city which was he has caused to become a city which is not. . Its works of art he placed a hostile foot upon. Its garments® he seized away, the winds tore them in shreds. . Its food and drink he pilfered. . Their infants(?)......he caused to perish. . The temple a stranger plun- dered. . Bitter sighing | utter, tears | pour out. . Oh sing to the lyre, he that speaks the songs of wailing. _ Their hearts which are not glad it will pacify. The decrees of their lord they have glorified. ~ He’ concerns himself not with their oracles; he cares not for their future. rere ee 1 Literally, ‘caused to enter.” 2 munga with ra, to carry away property as booty, see SBH. No. 32 Rev. 21 and BL. No. 51. The comparison with line 11 suggests, however, another interpretation, 1mmer-e be-1n-ne-ra-dm, “é“ ° . ” the storm-wind carried away. 3 In lines 7 and g the verb fur is employed in the sense of ‘‘to cause an event to enter,’ to bring about the entrance of a condition or state of affairs. 4 Br. 11208. . 5 The passage refers to the priests’ robes and garments of the temple service. SBP. 4, 9. 6 Variant of nam-rig-aga = Saldlu. 7 See Obv. II 23. 8 Enlil. See also 254 UNIVERSITY MUSEUM—BABYLONIAN SECTION 20. ki-Sub-gu 3-kam-ma-am 20. A melody with prostrations. Third section. 21. me-gal-gal-la-ni a-gim ba-ra-an- 21. His great decrees thus he has es ordered. 22. G-bi la-ba-an-iag-ga-adm li-bi nu- 22. He has concerned himself not tar-ra-am with their oracles; he cared not for their future. 23. gis-gi-gal-bi-im 23. This is its antiphon. 24. mu-lu sir-ra' na-dm-tar-gig-ga 24. He of melodious song the sor- mu-us? rowful fate weeps for. 25. me ib-Si-en®-ne-en er 1m-5i-Ses- 25. Sound of mourning he causes to $é5-en arise; lamentation he utters. 26. d-Se balag-di sir-zu- ne 26. Now oh sing to the lyre! They that know the melodies 27. HAR-dir-ra-mu ma-ar ba-bi-ne- 27. My.........shall speak for me. am 28. i-dé-S% kuS-a im-ma-sig'-ga-mu 28. Now I am filled with sighing. 29. galu*®-bi er-ra ma-an-ma-md-ne- 29. Her population offer prayers to am me. 30. d-Se Sag-zu®-mu né-tab-tab-ba-mu 30. Now my intercession, my plead- ing(?), 31. a-Se dur-ra-bi ma-ar galu mu-da- 31. Now mightily the population an-zu-dm unite with me in making known. 32. a-rd gig-ga Sag-sir-ra-mu 32. Upon ways of pain my mercy’? 33. u-a tur-ra-mu er-ra ma-an-tuk- 33. Oh woe! my children weep for. am 34. é5 é-dit-a ki-diir-a-ne-ne 34. In the house, the well builded temple, in their dwelling, 35. nar-e-es ba-ab-gar-ra ni-tuk ba- 35. Sound like one chanting is raised ab-tur-ra-am and praise is diminished. a a * Rendered Sa sirbi, BL. gs, 19. On this title for a psalmist, see BL. XXIV. * “5 has evidently some meaning similar to the one given in the translation but it has not yet been found in this sense in any other passage. We have here the variant of 1§, eS=bakit with vowel u. See Sum. Gr. 213 and 222. *DUL-DU. The sign DUL is erroneously written REC. 236. In the text change si to %. * Br. 3730. * Here treated as plural. * The tablet has SU. For Sag-7u synonym of teslitu, see 1V R. 21*b Rev. 5. "libbu riku; see ZIMMERN, KL. No. 8 | 3 and IV 28, 30. 37: 38. 39. 40. 41. aD eb Beh edly ma ae ap ee STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 30. 37- 38. 39. 40. 4!. 255 The foe has caused my land to perish. They beseech........ My heart which is filled with misery by their wailing.... may they calm. Their weeping is made unto me. In the mother goddess’ sanctu- ary prayer to me they offer. Pnlilees sere ee on sue ete! oe 6. 8. 61S Le oe Le 88) 6 6 6 eo tm, OS (About twelve lines broken away.)® REVERSE II galu erim-eka na-am-mu 1b-til-la er-ra ma-pad'(?)ma-an-mda-ma- ne-am Sag dg-gig-ga ib-sig-mu ad-b1-su PI-ga?-bi dé-1b-Sed-dé-ne-dm er-bi ugi®-ma mu-un-ma-ma-dam E+SAL‘ Sag-izi-du ma-ar ma- [an-tuk-tuk-e-ne-am|° ONG oti it) ey Sek 5 [.. mu-ra-ab-|\dig mu- na-ab .. .Ug-ga-gim [ mlu-ra-ab-dig mu-na-ab’ .. . .aga- a- mu ..mu- na- ab [ \ma-alr zall-la _..4b-dit-e K A-mu-na- ab ...far-ra-ge-eS — Sag-1zi-du arrus® ma-ra-tuk-tuk® OOS AEe aan iceagey iar ‘© 10. Be 12. Have mercy upon me. ener meaning is obscure. 2 Text uncertain. 3 Written 4-KA. An unpublished Berlin syllabar gives A-KA (uga) =mubbu. 4Br. 5515. For this sign with value maktaku, see Deitzscu, H. W., sub voce and BA.,V Perhaps PI-SI-ga-bt. 1 The sign like many others on this tablet is imperfectly made. ma-pad? or ma-sig? The 620, 20. The Sumerian value is ama, Chicago Syllabar, 241 in AJSL. 33, 182. 5 Restored from an unpublished text in Constantinople, Ni. 721. 6 Section 4 ended somewhere in this break. 7 Probably a refrain. 8 For the reading, see AJSL. 33, 182, 240. 9See BL. 128, 21. 256 UNIVERSITY MUSEUM—BABYLONIAN SECTION 13. Sag-zu Sag-sig ib-ta-ba-e Sag-lag ma-ra-an-gar-ra-me(sic!)! 14. sag-7u 7i-71- 1°g15-Sub-ba-7a ul-sn3 ma-ra-an-ma-ma 15. ag-kur-ri 7a-ar' 1-r1-1b-aga-e Su-bi dé-1b-gi-gi° 16. uru-ki-a Su-bar-ri nu-zu-a mur- r1° dé-ib-sig-g1 17, k1-Sub gu 5-kam-ma-dm 13. Thy heart whose portion has been affliction become for me a glad heart. 14. Thy head which is held aloof turn unto me to glorify thy portion. 15. The hostile deeds which he did unto thee be returned unto his hand. 16. In the city which knew not for- giveness let there be given the cry of multitudes. 17. A melody of prostrations. Fifth section. Se ee EO EE eee 18. a-Se u-mu-un-7u gi-Sub-ba kur me-e-S1-1n-ra-am 19. arrus’ ma-ra-an-tuk-dm na-dm-7u in-tar-ra-am 20. sig-7u a-Se-ir ib-ta-an-é-a ib-si be-in-dug-ga-dm 21. gar-Sdg-gi-7u-ra® ma-ra-ni-in-tu- ra-am 22. “Nin-uraka maxkim kalag-ga sag-7u be-in-tuk-dm® 23. dun-t-a-ni _giS-ib-Si-in-gub-ba- ami 24. é-kur kalag-kalag dit-dia-n-dam 4- mu-un” ba-an-ag-dm 18. Now thy lord anger upon the foe | will direct. 19. He will have mercy and will decree thy fate. 20. Unto thy brick walls where lamentation arose he will command “it is enough.” 21. Thy happy soul he will cause to return for me. 22. Ninurash the valiant guardsman will sustain thy head. 23. His pastor! he will establish over (the city). 24. Ekur like (a temple) which has been tenderly built he will a Kener ee eee 1 Read A-AN, i. e., adm. Cf. sag-bi zi-71, ZIMMERN, K.L. 199 I 36. °Cf. LANG. Sumerian Liturgical Texts 154, 16. * AR is written SI+AHU! ®* The second sign gi is only partially made by the scribe. th om 7 See line 12 above. * The analysis of the text and the meaning are difficult. Perhaps a should be taken with following sign a-HAR-ri, an unknown ideogram. mur- rt is here taken for rigmu. *Sic! Demonstrative pronoun. See Sum. Gr. § 163. * Here we have the first occurrence of the original expression for kullu $a réSi; cf. BR. 1 1244. '0 The epithet refers to 1 §me-Dagan. MAS SBP Os tn) tn, * This word is obscure and unknown. a a eee 25. 26, 23: 20. 30. a1. 32; 33. 34. 35. 36. 37: 38. 39. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS dg-du-bi ki-b1 be-in-gi-am 27. gi-gtin-na-bi' ki-gi-gi-bi ud- gim kar-kar- b1? sug?-ba-la-tum-tim-mu in-na-an- dug-ga- am , garza kur-ri ib- siig'- am me? 1b-bir-a-bi ki-bi-Su in-gar-ra- am Su-lug erim®-e Su-be-in-la-a-ba azag-gi el-e- bi uru-azag nam-sub-da-ni in-na- an-dug-ga-am [2] [$-me-4Da-gan sib kenag-ga- ni-1r® ......bi(?) gt ul-Sar-Sar-ri-da in-na-an-du g-ga-am -.....azag nam-tar-ri-da-ni _....-ra-dm _,......DU-ra-dm as. 257 Its beauty he will restore to its place. 26,27. That its great dark chamber 28. 20. 30. ath be restored to its place, that it shine like day Unceasingly he commands. The ordinances the stranger has placed in confusion. The ritual utensils which have been scattered he will restore to their place. The rituals of hand-washing which the wicked caused to lapse into disuse,’ . To cause to be holy and pure _ In the holy city which has been consecrated he commands. _ For Ishme-Dagan his beloved shepherd _.....to cause rejoicing _.,..he commands. The holy......whose fate has been decreed, (About twelve lines broken away, in case this section continued to the end of the tablet.) ee 1On gigunna, part of the stage tower, see VAR V 237.0. 23 SCE od aes 20; 56 3 Written Br. 3046. See Br. 3035. 4 Br. 11208. Bue sols. 5 me=parsu, refers primarily to the rubrics of the rituals, the ritualistic directions, but here the reference is clearly to the utensils employed in the rituals. 6 NE-RU. 7 Jal, lé-a = Sukammumu, see SBP. 66, 20. 87r is uncertain. The sign may be either du or nt. 258 UNIVERSITY MUSEUM—BABYLONIAN SECTION 11005 LiTuRGY OF ISHME-DAGAN (No. 2) WOlimlis : 3. “En-lil lugal dingir-ri-e-ne-ge 3. Enlil king of the gods 4. Sig 1gi-nim-ma nam-en-bi ga-ma- 4. In the South and North! may an-sig give lordship over them unto me. 5. dug-dig-ga * Nu-nam-nir-ra-ta 5. By the commands of Nunamnir, 6. ka-ta-e-a * En-lil-lé-ta 6. By the utterance of Enlil, 7. An-nienim-7id-démda-a-ar ga-ma- 7. May Anu speak for me an order an-de of confidence. | 8. Sibir-Sibir Su-mu ge-ma-sig 8. Scepters may he give unto my hand. 9. “Urasa-e dt-azag-ga*-ni-a_sal- 9. May UraSa bestow upon me gid ga-ma-ni-diig faithful care in his holy throne room. 10. “Nin-lil-li Sag lag-lag-ga-ni* 10. Ninlil whose heart is pure, 11. bara-mag ud-sud-du gti-KU- 11. She that in the far-famed chapel MAL‘ assures length of days, 12. gi5-Sub-ba-ma bal-bi Sdg-gi-da 12. She that renders good my por- tion exceedingly, | 13. kuk® *En-lil-ld ka-dug-gi-ma 13. She who unto Enlil spoke assur- ingly for me good words, 14. é-kur-ri ud-Su-us sag-us-ma 14. She who daily protects Ekur for me; i ee eee 1 Literally, ‘‘Below and above.” * Probably a variant of di-azag. As the phrase is written dug-azag-ga might mean “‘holy knees,” birku ellitu, but that is not probable. A parallel passage occurs in the liturgy to Dungi, BE. 31, 12, 8, where my interpretation is to be corrected. For du, di, rendered into Semitic by the loan-word dé, with the sense “high altar, pedestal of a statue, altar or throne room”’ see AJSL. 32107, ° Cf. Gudea, Cyl. B eRe * This phrase should have a meaning similar to “speak words of peace,” “‘assure, comfort.” The expression occurs also in Gudea, Cyl. A 7, 5, Ningirsu, son of Enlil gt za-ra ma-ra-gun- ga-e, ‘will speak to thee words of peace.” * ku’, preposition =eli, is derived from kus =zumru, “body,” literally ‘at the body.” * In view of the parallel passages where kings are called the sag-uS of temples and cities (i. e. the mukinu or mukil ré$) it seems necessary to render é-kur-r1 as the object of sag-u¥. See SAK. 197 below c 5; BE. 29 No. 1 1V 6; PBS. V No. 73. A rendering, “She who raiseth me up daily in Ekur’”’ is possible. —— EEE 15. 16. a 74 5 6. if 8 9 10. I] 12. 13 14 15. 16. Ly STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS ki-uir ki-gal-e! nam Su-ga-ma-ni- tar *Eu-ki en-gal erida-(ki)-ga-ge ganun 7id-mag sag-ma ga-ma- ni-in-u5(?) REVERSE | ki-ur gal-la li-bi tar-ri-ge © En-lil-li d-bi gu-mu-da-na-dg dug-dig-ga a-a “En-lil-lé-su *-18-me- * Da-gan me-en gii-mu ge-1n-S1-r1 ka-ta-é-a lugal-ma-su g15-tig-n1? ge-1m-S1-ag ki-en-gi-ra nig-si-sd ge-ni-in-gar Nibru-(k1) an-gim gu ge-im-mi- Us é-kur-ra me-bi gu-mu-un-tr-ir gis(?)-gar(?) u-a-ba li-be-[in-tar] garza‘ ki-ta sub-ba-bi ki-bi ge- [mu-un-gi| 4-Fn-lil-lé me kal-kalag-[ni| q-1$-me-* Da-gan me-en........ ON inelil-id. fo .ck! . . 15. 16. 259 May render me my fate in Kenur the vast place. May Enki the great lord of Eridu 17. Sustain(?) my head in the ritual 2 te ITS ad, chamber, the faithful, the far- famed. Of the great Kenur its care.... Of Enlil his oracle be proclaimed. Unto the words of father Enlil— Ishme-Dagan am I—verily my neck [ will turn. To the utterance of my king may I lend my? ears. . In Sumer justice may | institute. . Nippur may I exalt like heaven. . Of Ekur its decrees | will deliver. . Of the plans(?) unto their care may I give heed. The sacred relics which have fallen from their places may I restore to their places. . Of Enlil his precious decrees— I am Ishme-Dagan—I will.... SOtoNinitishere vecavee levwilleeeee sanctuary, cult object or something synonymous. Bie Dit 5a oe Le Ds 130. 2 Sic! third person. 3 Text “his.”’ 4Or read billudu. This passage proves that garza and billudu really do have a meaning, See billudi# in VAB. IV Index. The meaning, sanctuary, has been suggested for the Semitic parsu and this must be taken into consideration. 260 UNIVERSITY MUSEUM—BABYLONIAN SECTION 7847 LiruRGICAL Hymn To INniINI (No. 3 and duplicate No. 4) Gores 1. nin me-dug-ga' babbar dalla-é-a 2. sai-zid me-lam_ gur-ru kenag 2-UraSa-a 3. nu-gig an-na nin(?) sir-gal-gal-la _nam-en-na tum- ma 4. aga-zi-dé... 5. me-imin-bi Su-sd-dug-ga 6. nin-mu me-gal-gal-la sag-sir-bt 7a-e me-en 7. me-mu'-ila me Su-qu-Su mu-e- lal 8. me-mu-‘kin me gab-zu_ be-tab 9. usumgal-gim kur-ra sub ba-e-sig 10. *Immer-gim ki ti-gi-a’ * A¥nan la-ba-Si-gal 11. a-ma-ru kur-bi-ta é-de 12. sag-kal-an-ki-a dingir-ri-bi® me- en ~ 1. Oh lady of the good decrees, that risest splendidly like the sun. 2. Faithful woman, bearing a sheen of terrible splendor, beloved of Urasha, 3. Heavenly virgin, queen(?)? of the great songs, 4. Who puttest on a faithful crown, who hast been created fit for rulership, 5. Whose hand attaineth the seven decrees, ; 6. My queen, of the great decrees their directress* art thou. 7. The decrees thou bearest; the decrees thou holdest in thy hand. 8. The decrees thou directest; the decrees thou claspest to thy breast (?) 9. Like a champion thou subduest the foreign lands. 10. Like the storm-god in the place of the....curse the grain- goddess thou leavest not. 11. A whirlwind upon their lands _ thou sendest. 12. Oh leader of heaven and earth their divinity thou art. 1 Var. Sar-ra. 2 Var. is certainly not zn. 3 For sag-sir, see also ASKT. 96, 25; K.L., 199, 15; 199 Col. III 51; CT. 24, 15, 79. 4 Var. mu-e. ® Cf. Ni. 4581 Obv. 8in PBS. X pt. 2, where it is connected with 4-Tmmer. Var. KA-gi-a! ®Read HU for RI(?). muSen=bélu, beltu, cf. PBS. V 15 Rev. 14. divine queen th u art’’? Render “Their 25. 26. 27: 28. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS . ne-ne-ne-ra kalam-ma a-an-mal . dingiri-ir' me-sig-ga®? nin-ur-ra- u-a® . enim-azag-an-na-ta enim dig-dig . garza-gal-gal-la gar zu a-ba mu- Un- 7% . kur-gul-gul ud-de-da ba-e-sig . kenag *En-lil-lé kalam-ma im- Mi-ni-r1 . d-aga *Nin-lil ba-gub-bi me-en . nin-mu 7a-pa-dg-zu-su kur ni- gam-gam-e . ni-me-lam-ra‘-zu-da nam-lu-gal- lu . nig-me-gar gir-bi u-mu-ri-gub . me-te me-gus-bi Su-ba-e-ri-ti . t-lu er-ra-7u gdl-la-ra-ab-Sé§(?) é-a nir-gal-gal-la sil-ba mu-ri-du igi-mé-ta gar ma-ra-ta-si-ig® nin-mu d-ni-7a enim-enim-ni- dug-e ud ul-ul-gim ni-du-du-ne 1Var. nt. Sic! 2 Var. ma. 3 hamimat k1SSatz. 4 Sic! 5 Text gir! 24. 25. 26. 27. 28. Prepositions ra and da in the same phrase! . Beloved of Enlil, 261 . For them thou didst create the Land (of Sumer). . That givest orders unto the gods (?), queen that guidest the universe. . That utterest command by the holy order of Anu. . The great decisions who (but thee) knoweth to teach? . Thou that shatterest the moun- tains, by a spirit of wrath thou art filled. thou hast founded the Land. . Thou art she that hast effected the mandate of Ninlil. . My lady, at thy cry the lands quake. . At the fear of thy splendor let mankind . With shouting await thee. . Fittingly they have received their terrible decrees from thee. Thy lamentations and mourn- ings let them wail for thee. Unto the temple the chief singers shall walk the streets for thee (? ?). From before the face of battle they hasten unto thee. My lady, of thy fury they speak. The spirit? like an onrushing storm rushed over them. 6 Cf. mar-zen, gar-zen= basu, SBP. 116, 33; K.L., 15 II 12. 7 In liturgies usually translated by ‘“‘the Word.” 262 UNIVERSITY MUSEUM—BABYLONIAN SECTION 29. ud ka-ra-ta uku im-da-ab-ra-ra 29. The spirit with a loud cry anni- hilated the people. 30. *Immer-da ti- mu-da-an-gi-gi-im 30. By the storm god they were earn: accursed. 31. im-gul-im-gul-da im-da-kuS-u-ne 31. By the storm winds they were brought to woe. 32. gir-za sil kuS-0 1-ni- st 32. Thy foot hastens restless in the street. 33. balag a-nir-da i-lu mu-un-da-ab- 33. Upon the lyre of weeping they bi utter lamentation. 34. nin-mu ° A-nun-na dingir-gal- 34. Oh my lady, the Anunnaki, the gal-e-ne great gods, 35. su-din-(gu)-dal-a-gim' dul-dé mu- 35. Like a flying sudin-bird from e-$1-ba-ra-as the crannies hasten unto thee. 36. igi-gir-a-za-la® ba-lag-gi-e3-a° 36. When before thy feet they run, 37. sag-ki gir-a-7a sag-nu-mu-un-ne- 37. Unto the presence of thy feet ga-ga‘ they attain not. 38. ¥ag-ib-ba-za ba-a ni-te-en-[te-en] 38. Thine angry heart who shall ; pacify? 39. Sag-gul-la-za te-[en-te-en-na-dm|) 39. Thine evilly disposed heart let become calm. 40. nin gar-ni Sag nin[....-ni-....] 40. Oh lady, whose soul is magnani- mous; oh lady [whose... .. is Mates 41. tb-ba nu-te-en-[te-en.......... ] 41. Whose wrath is unpacified... .. 42. nin-kur-ra-dirig-ga........... 42. Lady that stormeth over the mountains........ 43- gar*-sag:ki-za. ba oct. ae ee 43. The mountains (?) thy place (?) 44. kd-gal-a 44. The great gate......... 1 Cf. SBP. 6, 16. , *Forra. Read za-la for lal-la ? 3 Note the overhanging vowel a denoting a dependent phrase without a relative introductory adverb, and see also Sum. Gr. page 163, examples cited bé-in-da-ra-du-a, etc. ‘The plural of this verb has been indicated by doubling the root, a case of analogy, being influenced by the similar plural formation of nouns. See Sum. Gr. § 124. An example of the same kind is sag-nu-mu-un-da-ab-ga-ga=ul i-ir-ru-Su, “they approached it not,” K. 8531, 6 in Hrozny, Ninrag, p. 8. ® Text ub! Read ub sag-ki-za=tupki pani-ki(??). eae eee ee Se , a Mite wn eae 7 dirig-ga* STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 263 COL galba'-ba nu........ Fo cits frosts. 12. hn 2 a 2. CE C6 gS ae nir-da-ni-b1*. . . “ees ed Nes AC AMIS 3, es ee uru tus dinig-di-bi mer-t-in-si- 5. Their city, an arid habitation, [s7] the whirlwinds have filled. . kal-Sag-gan-bi......-5% = ma-ra- 6. Their.......workmenin...... ab-mu-(mt| supplicate thee. uru-zagin-ra 1i-be-in-diug-ga* 7. For the brilliant city they mourn in song. a-a uku-za |i-be-in-e3-a-a 8. The father thy creator sends forth cries of distress for it.’ ka-azag-7u dé-in-dig-dug gir-za 9. May thy holy mouth speak the ge-1b-gi command and thy feet return. . $a-ab-bi-ta gus ge-ib-ta-an-Zi-nt1 10. From her midst mayest thou cast the cruel one. . sal-bi dam-a-ni-ta $dag-ga-na-ds 11. Let a woman with her husband an®-da- ab- b1 speak kindly. . gig-u-na-la’ na-an-ba-nt-1b-gi-gi 12. During the nights forever let her return unto him. . nig-azag Sag-ga-na nam-mu-da- 13. That which is pure in her heart an-bur-ri may she disclose. . u-gul-zi-zi-1_ dumu-gal 4 Zu-en- 14. Fervid intercession unto the na-as great son, Sin, . nin dingir-ra dirig-ga* a-ba ki-7a 15. Oh lady surpassing the gods ba-an-tum who beside thee brings? . me-zi-de nin-gal nin-e-ne 16. Establisher of decrees, oh great lady, their lady, uru-azag-ta é-a ama-uku-ni-tr 17. Thou that risest from the holy city, thou that surpassest his® child-bearing mother, ee ee Oe 1 For the form, see PBS. V 102 IV 3. 2 If la be correct, then the reading is £a-szl-la. 3 Cf. nir-da-an, K. 45, 6, and nir-da, Gudea, Cyl. A 12, 26 with 18, 3 where nig-erim=nur-da. 4 For i-lu-dig = sarabu. Saa=2a=ash. CT. 15, 11,7; K. L. 3b 28. Cf. also the N. Pr. 4.Cithar-a =*Gisbar-2. ~The fire-god causes to come forth.” ® So the text for Sdg-ga-d3 na-an-da-ab-b1. 7-See above, line 36. 8 For the construction dirig with ra, see li-ne-ir dirig=cli annim rabt, POEBE!, ? Refers to Sin. PBS V 152 32 264 20. eke 22. 23. 24. 25. 20. a 28. 20. 30. at; 32. 33. . gal-gu igi-gal nin kur-kur-ra . gi-gdl kalama-zu-a_ sir-azag-7u ga-a-an-dug dingir zi-me-a tum-ma ki-bi dug- =PdeD) erie Sag-sud-du sal-zid lag-ldg-ga me- qu ga-mu-ra-ab-dig(?) mi-ib-azag-ga gu-mu-e-S1-1n-tu-rt en me-en en- -ul-an-na me-en gi-ma-sd-ab ni-gitr-ru keSda-b1- dug ki-sig-ga be-in-gar ma-e nu-mu- un-ne -ti-li ud-de ba-nim ud-es da(?)-bil gis-gig ud-de ba-nim ° -da im-mi- du KA-laél-mu Su-? a-ba-ab-tum ninda-mur-sdg-Sdg-mu da-ta ba- e-de-gi nam-mu *En-lil lugal an-ki an-ra enim-mu-na-ab an-e ga-ba- dug-e a-da-lam an-ra enim-mu-na-ab an-e mu-e-tib nam-lugal-an-ni sal-e ba-ab-kdr- ri-en 18 19 20. 2!I. 22. 23) 24. 25. 26. ov. 28. 20. 30. sit 52 33 UNIVERSITY MUSEUM—BABYLONIAN SECTION Intelligent and wise, oh queen of the lands, Oh breath of life of thy Land, I will recite thy holy songs. Divinity who has been made agreeable unto the fury of battle, whose words unto their place: ¢ikm pene arene Thou of the unsearchable heart, who purgest faithfully, I will relate thy decrees. ° The holy mi-ib weapon verily thou causest to enter upon (the foe). “A -roler’amil, a TUlely ene OF heaven am I.!” The reed censer | bear and I arrange the ritual(?). At the parentalia I place it; and these things I cease not to do. Byadayeleeers and daily renew By night and day I..... and in ...am clothed(?)? My of honey..... I bring. By my pious offerings of baked cakes thou wilt be pacified. Something Enlil lord of heaven and earth To Anu spoke as a command and verily Heaven is opened. Now unto Anu he has spoken the command and thou causest Heaven to shudder. The royal power of Anu thou a woman hast seized. * Here begins abruptly a passage spoken by the goddess herself. This is not unusual in liturgical texts. 4 The sign is dz, not dul. STEPHEN LANGDON-——-SUMERIAN LITURGIES AND PSALMS 265 15204 (No. 5) PsALM TO ENLIL CONTAINING A LONG INTERCESSION BY THE MOTHER GODDESS This liturgical psalm in one melody adds one more docu- ment of this kind to the classical Sumerian corpus of old short musical services on which the later complex liturgies were based.! The title, drabu-(gu) drabu-(gu) muzu kurra munmdllasu zée _alménna, arranged in seven dactyls, does not appear in the cata- logue of old songs given in the Assyrian list, 1V Raw. 53 Col. III. Since the greater part of the psalm consists in an address of the mother goddess to Enlil on behalf of Nippur, the composition is defined as an adoration of “my mother,’ an epithet applied to Innini by the singers in most liturgies. The psalm begins with twelve lines sung by the choir and addressed to Enlil. They then in lines 13-15 introduce Innini whom they represent in discourse before Enlil in lines 16-47. This part of the song service contains refrains characteristic of public worship. Theo- logically the text illustrates one of the most profound principles of Sumerian religion, the sympathy and concern of the virgin mother for mankind.? The great daily services of the standard prayer books represent her as a mater dolorosa and she with Tammuz shares the vicissitudes of mortal life. Our text is unique and noteworthy for one salient fact. It illustrates the scenes so common on Babylonian seals, where the mother goddess stands in intercession before the god, with one or both hands raised in supplication and the left foot advanced as though about 1 For a discussion of these early Sumerian single song services, see the writer’s Babylonian Liturgies, pp. XX XVII ff. 2 See also line 13. 3See Tammuz and Ishtar, p. 111. 266 UNIVERSITY MUSEUM—BABYLONIAN SECTION 1. arad-bu-(gu) ard-bu-(gu) mu-7u 1. Oh bird arabu, arabu', thou art kur-ra mu-un-ma-al-la-5u he whose name is proclaimed in the world. 7¥ ya-e al-me-en-na 3. *Mu-ul-lil ara-bu-(gu) mu-zu 3. Oh Enlil, arabu-bird, thou art kur-ra mu-un-ma-al-al-la-su he whose name is proclaimed 4 7a-e al-me-en-na in the world. 5. * Mu-ul-lil ‘ag-sud-du e-ne-em 5. Enlil of unsearchable heart, of qid- da faithful word. 6. gu ki-ma-al? e-ne-em di- dt 6. He that bends the neck, that speaks the word. 7. mu-7u kur-ra mu-un-ma-al-la-su 7. Thou art he whose name is pro- qa-e al-me-en- na claimed in the world. 8. mu-7u kur-ra mu-un-ma-al-la-su 8. At thy name which is _ pro- claimed in the world, 9. dug-ga-zu kur-ra dm-da-ma-al- g. At thy discourse which is pro- la-su claimed in the world, 10. tag-a-zu kur-ra adm-da-ma-al-la- 10. At thy aid which is wrought in 7] the world, 11. uru-me-at an ni-bi nam-dub ki 11. In my city heaven trembles of ni-b1 nam-sig itself, earth quakes of itself. 12. nibru-(ki)-a an ni-bi nam-dub 12. In Nippur the heaven trembles ki ni-bi nam- sig of itself,earth quakes of itself. 13. ama mu-gig-gi ama nu-bar-ra 13. The mother virgin, the mother ama-mu ni-mi-ni-in-gi-gi courtesan, my mother began discourse. ? iia | J-e ga-Sa-an urt-bar- 14. She the divine........., queen ra-ra® of the villages, ‘The Sumerian ara-bu (UD-DU-BU) is rendered into Semitic by the loan-word arabi, called issur mébu, bird of the storm, ZA. VI 244, 48. In CT. XII 7a 2 UD-DU (ara) =nammu, fierce, raging, where the entry is followed by UD-DU (ara)=Sa UD-DU-bu (gu), hence in any case a bird of prey. Were it not for the reference to this bird in the omen text, BorssiER, DA 67, 18, one might conclude that the bird is mythical. For the reading arabit, see also REISNER, SBH. 104, 35. * = kadddu $a k1Sadi, see SBP. 110, 22, “bend the neck,” i. e., “grant favor.” 3 Cf. V Raw. 39a 33. * Cf. dagan-me-a=ina pubri-ni, RA. XI 144, 8. * Cf. SBP. 45, 13; 79, 13; 98, 44, etc. * For this method of forming the plural see Sumerian Grammar, § 124. For uru-bar=kapru, see Meissner, SAI. 543. Note also umun urti-bar, SBH. 22, 57=19, 56 and K. 69 Obv. 20. title of Nergal as lord of the city of the dead. — STEPHEN LANGDON-—-SUMERIAN LITURGIES AND PSALMS 267 15. ..........N1-mi-n1-1n-gi- gi LS eee ae CISCOLIT Sed: LO fa RU-d-7U-: dé 16. When in.......thou dwellest, 17, ........-la ku-gar-ra'-zu-dé 17. When in.......thou makest thy abode, 18. [?-Nin-lil-da?}? ga-Sa-an kes-(ki)- 18. With Ninlil (?) queen of Ke& a-ge 19. ........gen mu-e-da-ab-tar-ri 19. .......thou decreest. 3 20. .............ge@ me-ri-mu-su' SOMUIASHBIWas yee. | Inve 100te| nu-GA-e lifted not.® 21. [a-a-mu lu-\lu-mu-ur® su-din-gu 21. To my father, my benefactor, as ab-ba-ge a sudin-bird of the sea,’ 22. me-ri-mu-su nu-GA-e 22. My foot | lifted not. 23. *Mu-ul-lil-|-e ¥ag-sud-da 23. [To Enlil of] unsearchable heart, 24. [u-mu-un e-ne|-em 71-da 24. [Lord] of faithful word, 25. [gu ki-ma-al e-|ne-em di-d1 ’ 25. That bends the neck, that speaks the word, 26. ............g€ Me-ri-mu-Su nU- BOMAS sbuwasig com. inyuloots | GA-e lifted not. 27. [* Mu-ul-lil ?]-e me-ri-mu-si 18- 27. [But unto Enlil] | would lift my GA-e foot. 28. .........-1a ga-dm-Si-ra 28. Unto....verily I will go; 29. [me-ri|-mu-su ga-mu-ni-ib-GA 29. My foot I will lift. 30. [a-a-mu|lu-lu-mu-tir — ga-dm-S1- 30. To my father, my benefactor, ra verily I will go; 31. me-ri-mu-su ga-mu-ni-1b-GA 31. My foot I will lift. 32. ¢Mu-ul-lil-ra Su-mu-3u ga-mu- 32. Unto Enlil my hand I will raise; ni-1b-GA 33. me-ri-mu-s% ga-mu-n1-1b-GA 33. my foot I will lift. 1Cf. Historical and Religious Texts, p. 34, 6. 2 For Ninlil as queen of Ke8, see also ZIMMERN, KL. 23 3; SBP. 23 note 17. At KeS she was identified with the unmarried and earlier deity Ninharsag. 3 The line drawn across the tablet intersects the address of Innini and, if not for some unknown musical purpose, must be regarded as an error. 4 For the construction, see Sumerian Grammar, § 91. 5 GA =na¥h, variant of ga (ILA) =nash. The figure of lifting the foot and raising the hand (line 30) to Enlil refers to the attitude of adoration assumed by the mother goddess as she stands before one of the gods and intercedes for mankind. She is frequently depicted on seals in this attitude; see for example WARD, Seal Cylinders of Western Asia, 3034, 304, 308, etc. 6 The suffixed pronoun mu with affixed preposition ra. 7 Innini is compared to the sudin-bird in SBP. 6, 16 also. 8 For the optative use of this vowel, see Sumerian Grammar, § 217. 268 UNIVERSITY MUSEUM—BABYLONIAN SECTION me-e *Mu-ul-lil-ra um-ma dé-til 34. | unto Enlil will say, “ May the 35. tu!-mu-na-da- ab- dig mother live.” 36. a-a-mu lu-lu-mu-ur ab-ba dé-til 36. Unto my father, my benefactor, I will say, “ May the father 37. tu-mu-na-da-ab- dug live.” . 38. gu-gi git-si-di tu-mu-na-dm-mar 38. Words which set aright all things I will say. 39. urii-me-a ama dumu dé-1m-me 39. In my city may the mother hail her son, may the son hail his 40. dumu ama dé-1m-me mother.? 4. nibru-(ki)-a ama dumu-dé-1m-me 41. In Nippur may the mother hail her son, 42. dumu ama dé-im-me 42. may the son hail his mother. 43. ugs-e sil-bi ge-im-Si-ib-Se-gi-en 43. To ewe and her lamb may he be propitious. 44. e-ne-em *Mu-ul-lil-lé UZ-dé 44. May the word of Enlil be pro- mas-bi pitious to the she-goat and 45. ge-en-Si-ib-Se-gi-en her kid. 46. * Mu-ul-lil-ra uru-ni Se-1b nibru- 46. For Enlil, his city, brick-walled (kt) 47. ki-bi ga-mu-na-ab-gi 47. Nippur, unto its place I will restore.” 48. ni-na-teg ni-na-teg ama-mu ni- 48. She offers devotion, she offers na teg devotion, my mother offers devotion. 2154 (No. 6) LLAMENTATION ON THE PILLAGE OF LAGASH BY THE ELAMITES This neatly written but seriously damaged single column tablet carried when complete about fifty-five lines. In style the liturgical lamentation has a striking resemblance to the lamen- i Dialectic for du=da=ga (by vowel harmony). Note the form ga-mu-ra-ab-Sid with variant da-mu-ra-ab-%id, Sumerian Liturgical Texts, 155, 30 (variant unpublished). See also Sumerian Grammar, § 50. * For the idea, see also SBP. 292, 25-20. * For SURIM with value uz7=labru, see Tompson, Reports 103, 11 and supply u-uz in CT. 12, 26a 22. The sign for enzu certainly has a phonetic value ending in d; note NiKoLsk1 No. 262, where the sign is followed by da and Zimmern, Kultlieder, 123 III 9, where it is followed by dé. Sry! ' 2 Ee * ie te ee STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 269 tation on the invasion of Sumer by the people of Gutium, published in the author’s Sumerian Liturgical Texts, 120-124. The same refrain, “How long? oh my destroyed city and my | destroyed temple, sadly I wail,’’distinguishes both compositions.! Other lines are common to both threnodies. The contents are similar to the lamentation on Lagash published in Cunezform Texts of the British Museum, Vol. XV 22, of which ZIMMERN has pub- lished a variant VAT. 617 Rev. II 10-42,in his Sumerische Kultleider. A translation of the British Museum text will be found in the author’s Sumerian and Babylonian Psalms, p. 284, an edition which can now be improved. 1. a-al[ | 1. Father [ 2. ? dingir| ] PIRPEUN CRNOUPT ty nn a eT LA 3. a uru-gul-la é-[gul-la-mu gig-ga- 3. How long? oh my destroyed city, bi im-m1| my destroyed temple, sadly I wail. 4. ud-ba enim ud-dam bi-[.......] 4. At that time the word like a storm. 5. enim * En-lil-ld [ | 5. The word of Enlil. 6. *En-lil galu nam-tar [ Perino tievetecteee ae. determined. 7. * En-lil-li nim-[ ] gh, Vein Pe 8. * Ma-ma? dumugu [ ] 8. Mama he prinely sc son. 9. * Nin-mar-(ki)-ra-ge gut [ le coe Ninmar- . 10. azag dag-zagin **md-gal-gal-la 10. The holy one fone 0 lapis beat in baie | great Spa : 11. nin nig-ga-su igi-[ |-tz- Ii, Phe queen’... Pr arniliates la a azag pi-el..... eee ee ee 1See lines 3, 23, 31 and 44 below and lines 5, 14, 21, 27 and 34 of the parallel text in the volume cited above. 2 This refrain occurs also in Sumerian Liturgical Texts, 121, 5; 122,14, 17; 123, 21, 27, 34, where it characterizes a lamentation for various cities of Sumer destroyed by an invasion from Gutium. The translation given above is preferable to the interpretation accepted in my previous volume. 3 Title of Sin in CT. 25, 42, 5. Note also that dumugu is a title of Sin, II Raw. 48, 33, and C24 30,05: UNIVERSITY MUSEUM—BABYLONIAN SECTION — 270 12. nin-e KA. ? gim NE-a im-da-ra? 12, “Theiqueen.. 94.0 ee are 13. ki lagas-(ki) nim-ki Su-ni-a 1m- 13. Thelandof Lagash heabandoned ma-51-1n-gi unto the hand of Elam. 14. ud-bi-a nin-e ud-da-nt 14. At that time his wrathful word sd-nam-ga'-mu-ni-1b-diig verily attained the queen. 15. * Ba-% galu-sukal-lu-gim ud-da- _—_—‘15. His wrathful word attained unto ni sd- nam-ga-mu-ni-1b-dig the divine Bau even as a messenger. 16. me-li-e-a ud-dé Su-ni-a 1m-ma- 16. Woe is me, the spirit of wrath $i-1n-gi into her hand he entrusted. 17. ud uru gul-gul-e Su-ni-a im-ma- 17. The spirit of wrath that destroys $1-1n-gi the city into her hand he entrusted. 18. ud é gul-gul-e Su-ni-a im-ma-Si- 18. The spirit of wrath that destroys in-gi the temple into her hand he entrusted. i9. [uru?] *Dumu-zi-abzu-ge-ta_ ki 19. In the city(?) of Tammuz of nir-Sa-ki-ba-ge 1m*-ma ba-an- the sea, the place of wailing bege i SS Oe en terror it caused. BO) cds eh fa nir-Sag-(k1) uru nam-Sibir- 20). Lhe cityoae an nirsag, city of.... ka ni-kar-kar-ge 17i-ba-ab-dig J a lsone Mite aN LL Oli res iecon= sumed. 21. .......,.uru(?)-ni Nina-(ki)-a 21. Os Di. Ole hen CIey SeNindeete kur-r1 ba-ab-gar' seized away to the mountains. 22. [Si|rar’-(k1) ki-dur kenag-ga-ni 22. Sirar her beloved habitation an gul-gal-e ba-ab-Sub evil one has overthrown. 23. [a uru|-gul-la é-gul-la-mu gig-ga- 23. How long? my destroyed city, bi® im-me my destroyed temple, sadly | wail. 24. [gé-par]’ azag nam-en-na-ba Cf. SBP. 4, 6. Y gar is employed as a variant of kar, see Sum. Gr. 223. For gar in this sense, note gar = Sabdatu, nasabu in the syllabars. See also SBP. 198, 14 and note 15. The same sense of gar will be found in Gudea, Cyl. A 6, 16; 7, 14; St. B 9, 16; Cyl. A 12, 25. * The third sign of this ideogram is clearly UNU not NINA on the tablet. For the ideogram see SBP. 284, 6. ° For the adverbial force of bi see Sum. Gr. § 72. ” Restored from Sumerian Liturgical Texts, 123 31, and below line 45. CUCU STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS PAG 25. [en]-bi gé-par-ta ba-da-an-kar ki- erim-e ba-ab-K A (du)! 26. .....KU-si-na * Nannar-ka da- dugud ba-Si-in-du 27. ......gan kaskal-gid * Nannar- ka tur-dugud......... 28. ..........kar-ra-gim ib-ri ba- | 1a-) 29. ........gim ib-ri ba-an-de 1-1m-gul-gul-lu-ne? 30. .......... ..azag-ga-bi1m-zi-tr- Girt e-Ne. .. s EMNE 31. [a uru-gul-|la é-gul-la-mu gig-ga- bi im-me 32. [gé-par] azag nam-en-na-ba su- ba-e-la-lal 33. [en]-bi ge-par-ta ba-da-an-kar ki- erim-e ba- ab- du See eee td-da-b7 |". | |a-nir ba-an-da-di 35. .......-bi nu gud-du sag me-te- a-G§ li-be-ib-gal BO mere al 4 -10=b1 ba-ra-an- kad* Be ah ad ik ys. 3%, A-7t-A-e ba-da-ab-lal 38. ...........ka li-erim-e ba-an-e BQ te ee, dF )-ab-ag 4o. é.........-sug-ga ba-an-di 25. Its high priest from the “ Dark Chamber” has been taken and unto the land of the foe has gone. 20. 27s 28. Dee ee tevicestroyed. 15, 8) ala oo Wee its olya, os ..tney Shattered and. nea. 31. How long? oh my destroyed city and my destroyed temple, sadly I wail. 32. Of the holy “Dark Chamber” the priestly rites are suspended. 33. Its high priest from the “ Dark Chamber” has been taken and unto the land of the foe has gone. 37. Bean ee eehasy pound with him(?) 38) The. ).0bthe.)..: _.the foe has 39. 40. ee ee a 1 KA with value du=alaku occurs here for the first time. Variant has du (line 33). This text supplies two more signs and makes possible a better translation. 2 Cf. Babylonian Liturgies, No. 78, 3. 3 Cf. PBS. XII No. 6 Obv. 11. 4 |dentification uncertain. 272 UNIVERSITY MUSEUM—BABYLONIAN SECTION 41. ki..........LU a-ri tir-dugud- Als. o. Jens oe like a ruined cattle gim ba-gul stall has been destroyed. 42. dingir Nin[...] ma[..... | gir 42. As for the goddess Nin...... kur ba-ra-an-ku her....the foe has set his foot. 43. * Nin-li-ga-ge im........na er- 43. Ninliga......weeps bitterly. BVA. IV. n1-5éS-S5é§ . auru-gul-la é-gul-la-mu gig-ga-bi im-me . How long? oh my destroyed city and my destroyed temple, sadly I wail. 45. gé-par-azag nam-en-na-ba* Su- 45. Of the holy “Dark Chamber” ba-e-lé-[lal] the priestly rites are suspended. 46. en-bi ge-par-ta ba-[da-an-kar ki- 46. Its high priest from the “ Dark erim-e .ba-ab-K A (du)| Chamber” has been taken and unto the land of the foe has gone. 47." Nin-a-tu-ge. ee 47; NinaZziiae 6) oe 48. “Nin-gar-sag.......<.. 02. 48. \Ninharsagee) = ee 40. th-(£u)-01 ee ee 49; Like‘a:doves: 2445 ee eee 50. a uru-gul-la é-gul-la-mu gig-ga- 50. How long? oh my destroyed city bi 1m-me and my destroyed temple, sadly I wail. oe 8 @ @ © '@ @ 6 8 «€ ° A 13859 (Poebel No. 26) LAMENTATION TO INNINI ON THE SORROWS OF ERECH This well preserved single column tablet is published by PorBEL in PBS. V 26. The composition reflects the standard theological ideas found in the canonical psalms and liturgies. The mother goddess Innini is represented as a divine mother wailing for the misery of her city and her people. The calamity amin iieri ' The line is parallel to PBS, X i222, 14: ? nam-en-na = entitu, priesthood. * A title of Nergal. * About four lines are broken away to the end of the tablet. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 273 consists in the pillage of the city and its holy places by a foreign invader, who is repeatedly compared to an ox. Like the ordinary psalms of public service the singers abruptly introduce the goddess speaking in the first person as in lines 16; 18-20; 33-4. But the lamentation does not have refrains and at the end the style approaches nearly that of a prayer. The tablet also bears no liturgical note at the end. For these reasons and because of the general impression which the lines leave with the present interpreter, he classifies this text as the product of a scholastic liturgist of the Ur or Isin period whose work was not incorporated into the corpus of the official breviary. OBVERSE 1. gabar aga-[zu?] im-giir-gitr-ri _ 1. Oh pure one thy(?) crown over- | _awes. 2. til-igi-da'-7u.......1m-bi-b1-ri 2. Thy proceeding arrow scatters The eee ene oa teia ig! se uties 3. zid?-gu-Sig sugur-si-lal (ga)-da.. 3. Meal of the....bean to the OMS Se een -kur..... beared skate-fish thou givest to eat. 4. eg ga sig eg-eg ga sti-lum-ma-gim 4. She that gives fish to the stream, im-bul-[ | in the streams fish (as nume- rous) as dates she causes to dart about. 5. gud-dam ra e-sir unug-(ki)-ga-ge 5. Rushing like an ox in the street Sar-am mu-na-ab (?)-..... us of Erech like a multitude(?) he followed? 6. $ar-ra gis-KU-A‘* mu-na-an-dir- 6. Multitudinously in the habita- ru-ne-es tions they dwelled. 1 jgi-da occurs also in the title of Sin, igi-da-gdl, ZIMMERN, KL., No. 1 Obv. 13 and6. The most natural interpretation is to regard da as a variant of du, hence “‘to go before.” 2 Written tug. gu-sig is a kind of plant, on a tablet of the Tello Collection in Constant MIO. 7086. For the meal of the gu-sig see also CT. X 20, I] 33 and REISNER, Templeurkunden, 128 Col. III. 3 Restored from line 14. Here begins the rehearsal of the woes of Erech. 4Cf, also CT. 15, 19 Rev. 2 where a place word is also expected. - inople, 274 UNIVERSITY MUSEUM—BABYLONIAN SECTION 7. Sattam-a-ni lugal gab-gal' ki-gub- poielor precentor,” the defender bu-ne ba-ra-é king, whither they go, went up. 8. ugnim-e igi-im- ma- an- Sig 8. The hosts of peoples she beholds. 9. nar-e li-du-a ‘Su-t-ni-in-gi ub g. The singer refuses to chant and Su-na be-in-sub from his hand has thrown the drum. 10. ni‘-nag-a-7u ni-nag-a-7u 10. Thou drinkest not; thou drink- est not. 11. a> nu-e-nag amas-7u um-mi-ni- 11. Water thou drinkest not, but nag thy sheepfolds drink. 12. ni-nag-a-7u nN1-nag-a-7U 12. Thoudrinkest not; thoudrinkest not. 13. kaS nu-e-nag u5°-7u um-mu-ni- 13. Beer thou drinkest not, but thy nag protégés drink. 14. gud-dam e" e-sir unug-(k1)-ga-ge 14. Like an ox going forth in the Sar-am ma-ra-m1-u-us streets of Erech like a multi- tude(?) he pursues thee. 15. Sar-ra-dm gis-KU-A ma-ra-dir- 15. In multitudes they have taken ru-ne-es up their abodes in the habita- tions. 16. mén® a-na-ag-en sal-e md-a ma- 16. As for me what shall I do? | an-dug-ga sal-un-ne? mén-ne- who have bestowed care. en A sacred devotee I am. | 17. gud-dam e ib-tag-ra be-in-ra ni- 17. Coming forth like an ox, hasten- qu'? e-ne-ib-us ing in destructive fury he came; even thee thyself he pursued. 18. Sar-tr 4 nam-ur-sag-ga-mu su- 18. The Sar-ur weapon, arm of my nu-um-ma-tt heroic power I have taken not in my hand. ee ee ' Cf. Gudea, St. B 9, 27. * Semitic Sattamma a title employed in later times apparently in a secular sense. Originally it has a sacred meaning and probably denoted a musical director who was also a priest. The application of a priestly title to the king is in accord with his royal prerogatives. * The sign is Br. 8899. ‘For ni=nu, see SBP, 138, 22, ni-kus-1 = nu-kus-; SBH. 70, 3 = 131, 48. Read i? ® Text GAR! ® BAD=kidinu, has the value us; cf. u3-sa=kuddinu, Br. 5061. ‘e is here interpreted as a phonetic variant of UD-DU. Cf. also e-dam in SBP. 118, 39. 8 This is the first example of this form employed as subject. * The text is difficult. UN is certain but the sign SAL is not clear on the tablet. * Text SU. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 275 19. é gallab-ma a-gil-zu'-bi dal-la mi- 19. Of my templein Hallab its treas- ni-gi? ures he has hidden far away. 20. gi3-dal é-an-na pa-ba mi-ni-in- 20. Of the tallu’ of Eanna its PA kud he broke off. 21. gud-dam sil-54 im-ma-na-ra-é 21. Like an ox he came up against thee on the highways. 22. gud-dam e e-sir unu-(ki)-ga-ge 22. Like an ox going forth in the Sdr-ra Mu-ni-in-gaz streets of Erech he slaughtered multitudes(?). 23. Sdr-ra gis-K U-A-a-na mu-ni-in- 23. Multitudes in their habitations dig he caused to die. 24. gis-ig kd-gal-la im-ma-an-giir- 24. The doors of the city gate he gur shattered. 25. a-tug'-na-ka im-ma-an-é 25. Her defender he caused to go ; ? forth, 26. Su-PES® dumu Su-PES * I nnini- 26. The fisherman, the son fisher- ge man of Innini. 27. Sen-urudu = mu-na-an-bar-ri-ja- 27. [he copper vessels he scattered. | dug® 28. gud-dam ra 1m-ma-an-ra-ag 28. Hastening like an ox he has wrought demolition. 29. gud-dam e er-im-ma-an-sub’ sig- 29. Coming forth like an ox tears he sig-ni-ma-mal® has caused to fall and misery he caused to be. 1 Phonetic variant of gil-sa=sukuttu. The prefix a is difficult and probably the noun aug- ment, see Sum. Gr. § 148. The vowel a seems to possess another sense in SBP. 284, 1. 2 gi=pibu, confine, RA. 9, 77 I, 10; note also é-a-dm gi=ina biti pibi, K. 41 Col. II 12. 2 Part of the door; see VAB. IV Index. 4 Variant of d-tag=résu. The final ka is for the emphatic ge in the status obliquus (ga). This emphatic particle is here attached to the object which is not a construct formation, but the choice of ka for ge is probably influenced by the principle of employing the oblique case of the construct when the noun in question is in the accusative; see Sum. Gr. § 135. ‘‘Defender”’ refers to Tammuz. 5 The same title in PBS. V 2 Obv. II 23, “Dumu-zi ’u-PES. Poeset interpreted this as a variant of Su-ga=ba’iru, fisherman, and his suggestion is probably correct. We have, however, to consider the possibility of a confusion with kam=ukkusu, the afflicted, SAI. 5082. 6 The rise of the semi-vowel 7 between the vowels a-a occurs under similar circumstances in igi-ge-ni-ib-ila-ja-diug, RAvAU, Miscellaneous Texts, No. 4, 5. See also Sum. Gr. § 38, 2. The form above arose from bar-ri-a-a-dig. The prefixed element dig falls under § 153 of the Grammar. bar=sapabu is a variant par, to spread out, scatter. 7 Sub, to let fall, hence tabaku, to pour out. Heretofore this meaning of Sb was known only from the forms al-Sa-%i-be = ittanatbak, SBH. No. 62,15, and forms cited by MEIssNER, SAI. 8345. See also ¥u< Sub, ibid., 8334 and al-%u-5u-be, MVAG. 1913 pt. 2 p. 49, 16. 8 The same passage occurs in Ni. 13856 II 13. ség-sig =Sakummatu, variant of stg-sig. 276 UNIVERSITY MUSEUM—BABYLONIAN SECTION 30. *Innini zigi-mu sum-ma-ab 30. Oh Innini, grant me favor. 31. gud kur-ra ga-mu-ra-ab-sum tur- 31. Oxen of the mountains I will gu ga-mu-ra-ab-lu* give thee; thy stables I will enrich for thee. 32. udu _kur-ra_ ga-mu-ra-ab-sum 32. Sheep of the mountains | will amas-7u ga-mu-ra-ab-lu give thee; thy sheepfolds I will enrich for thee. 33. azag *Innini-ge mu-na-ni-ib-gi- 33. Holy Innini replied:— gi° 34. a-Sag gallab-(ki)-a dur-gar be-e- 34. “In the plains of Hallab thou gar-ra e-ku' ni-nad-ba shalt make thy abode where the people repose.” 35. ama-ba’ gir(?) ga-ra-ab-tug-e 35. May their hosts attend(?) thee balag-al® gu-mu-ra-ab-bi and proclaim to thee on lyre and harp(?) 36. *Innini nam-ur-sag-[7u]" ga-dm- 36. Oh Innini, I will rehearse thy dug valor. 37. zag-sal-zu dug-ga-am 37. It is good to sing thy praise. 8097 (No. 7) LITURGICAL HYMN TO SIN This liturgical composition consists of two melodies each designated by the rubric sagarram, “‘It is a sagar.’ The entire service is sung to the tzg#, a kind of flute. In the first melody of fifteen lines the choir chant the glory of the moon god and | his city Ur. The second melody of twenty-four lines is appa- rently an address of the earth god Enlil to his son the moon god. This melody must remain obscure as long as the recurring liturgical phrase 4b-mu-ba-¥i-in-dib is unexplained. ' gig is probably phonetic for Seg=magaru, see Sum. Gr. 258, zig’. > lu Rev. II 29. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 281 from the temple | depart. er-gig ni-Sés-5é¥, She weeps bitterly.’ Only the ends of lines of a large part of the ninth song are preserved in Rev. III. The tenth song probably occupied most of the space in Rev. IV. Speculation concerning the number of songs in the entire liturgy is limited to the number of about 11-13. The liturgy was, therefore, extremely long, attaining to a content of about 500 lines. We know from the single tablet variant of the sixth song that another edition of this series existed in which small tablets carried each a single kzSub. A similar condition of editorial redaction 1s revealed by ZIMMERN, KL. 200, a small tablet which contains the twelfth song of a liturgy to the deified king of Isin, ISme-Dagan. The historical event referred to in this liturgy is undoubtedly the destruction of Ur in the time of Ibi-Sin, last of the kings of the Ur dynasty. This calamity left many traces in the temple songs of Sumer, and the Sumerian prayer books of Nippur contain other lamentations on the fall of Ur, written perhaps during the Isin period. The writer has already published a single column tablet which rehearses the same catastrophe, mentioning [bi-Sin himself and naming the Elamites as his captors.? OBVERSE IV 1. an-ni e-ne-em-bh1 ba-ra-mu-un-gur 1. Anu may prevent his word. 2. *Mu-ul-lil-e ni*-Sdg ge-dm-bi 2. Enlil may order kindness. a3 Sag-mu. ba-ra-be-in-Sed-d1 3. And may my heart be at peace from sorrow. 1 Rev. II 3a. 2 Rev. [1 37:41. Cf. er-gig mu-un-5é5-5é5, ZIMMERN, KL. 25 bas 3 See Historical and Religious Texts 5-8. ‘nig>n1. 21. 22. UNIVERSITY MUSEUM—BABYLONIAN SECTION [ -|su-ud arad-na sag ki- ba-da-ab-gal-la [ |-nae-ne-em-sur-ra gur- da-bi [ | ba-da-an-dir-ru-ne- es-a . tur-ge-im-ma-gid-gid-da_ —_ge-1m- ma-lal-la _ an-ra a-i-ne-ma me-e ge-1m-ma- na-dig *Mu-ul-lil-ra ni-mu Sag-ne-du ge-1m-ma-ag . uru-mu nam-ma-gul-lu ge-1m-me- ne-dng . Uri-(ki) nam-ma-gul-lu ge-1m- me-ne-dug . uku-bi nam-ma-bir(?)-e ge-im- me-ne-dug' . an-ni_ e-ne-em-bi_ ba-ra-mu-un- gur * Mu-ul-lil-e ni-Sdg ge-dm- bi Sag-mu. ba-ra-be-in-Sed-di . uru-mu gul-gul-lu-ba-da-bi ge-im- ma-an-?-es Uri-(ki) gul-gul-lu-ba-da-bi ge- im-ma-an-?-e§ . uku-bi dig gi-bil-Su ag-bi ga-ba- an-tar-ri-e§ . me-e nig-dig-mu mu-ne-sum-ma- gims . me-e uru-mu-da ge-en-bi mu-un- da-lal-e§ Uri-(kt) mu-durun-da ge-en-bi mu-(un)-da-lal-e-e§ an-ni |dig-ga-ni gur| nu-kuir-ru- dam 4. 5. 6. 20. 21. 22. [ | the angry word be prevented. . The foundations it has anni- hilated, and reduced to the misery of silence. . Unto Anu | will cry my “how long?” . Unto Enlil I myself will pray. . “My city has been destroyed” will I tell them. . “Ur has been destroyed” will I tell them. . “Its people have been scattered” will I tell them. . May Anu prevent his word. . May Enlil order kindness. . And may my heart be at peace from sorrow. . My city which has been de- stroyed may they.. . Ur which has been dese may they.. . Of its slain conics ER they decree a new dispensation.? . | will offer my meditations unto them. I (will say to them): “In my city they have despised the . splendor.” “In Ur the city of homes they - have despised the splendor.” Anu whose words in this man- ner change not. ? Literally, “decree again their oracle.” 3 gim, emphatic suffix, * Lines 50-54 on Col. III may be restored from lines 8-12. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 283 23. *Mu-ul-lil-e enim-bi e-a-ni...: 23. Enlil the going forth of whose ...e-dam WOT neat ce a ae i a A 24. ki-Sub-gi —4-kam-ma-dm 24. It is the fourth song. 25. uru-nt ba-da-gul-am me-ni ba- 25. Her city has been destroyed, da-kir-am her ordinances have been | changed. 26. gis-gi- gal-bi- im 26. This is its antiphon. 27. * En-lil-li ud-de git-ba-an-de 27. Enlil utters the spirit of wrath 28. uku-e Se-am-sd 28. and the people wail. 29. ud ge-gal-la kalama-da ba-da-an- 29. The spirit of wrath prosperity : kar from the Land has destroyed 30. uku-e Se- am- Sa 30. and the people wail. 31. ud dug K1i-en-gi-da ba-da-an-kar 31. The spirit of wrath peace from uku-e Se-am- Sa Sumer has taken and the people wail. 32. ud gul-gal-e a-ba-da-an-dg uku-e 32. He has sent the evil spirit of Se-dm-Sa wrath and the people wail. 33. kin-gal-ud-da ud-da-gub-ba Su-na 33. The “Messenger of Wrath,” 1m-ma-an-Sig the “Assisting Spirit” into its hand he entrusted.! 34. ud_ kalam-til-til-e gi-ba-an-de 34. He has uttered the spirit of uku-e Se-am-Sa wrath which exterminates the Land and the people wail. 35. * En-lil-li * Gi-bil d-tag-a ki-mu- 35. Enlil bas sent Gibil as its helper. na-ni-in-| | 36. ud-gal an-na-ge git-ba-an-de uku- 36. The great spirit of Heaven has e Se-am-Sa ' been uttered and the people wail. 37. ud-gal-e? an-ta gu-ni-ib-1m-me 37. The mighty spirit on high he uku-e Se-am-Sa commanded forth and the people wail. a a a EEE 1 We meet here for the first time with two avenging angels or genii who attend the Word in its exécution of the wrath of god. Kingaludda is mentioned as one of four evil spirits zl limmu in CT. 25, 22, 44. He is mentioned with the 7 bird and the demon ‘édu as appearing in dream omens, BorssiER, DA. 207, 34. See also BorssiER, Choix, I1 53, 4. On uddugub as a title of kings'see BE. 31,22 nv 9: NS, 2 The ud-gal is regarded as plural=aimu rabit: and identified with the evil spirits of incanta- tions, CT. 16, 22, 266 and 276. In the Epic of Creation the “great spirit of wrath” is one of the demons attendant upon Tiamat. ~I UNIVERSITY MUSEUM—BABYLONIAN SECTION ud kalam til-til-e agag ki...... . im-gul-e a-mag-e-a-gim......-. . gis-dtir! uru-ge sag-gaz n1-ag.... _ an-na tr-ba 2? mu-un-nigin..... . ud-da 1gi-ba-ne Mu-UN-Ne-Ne .. . . _ bar-bar-ri ne-gig-edin-na tur(?) .. 4. an-ne-bar-dm ne-gur-gur....... _an-neéUD-UD é...... ). kalam-ma lag-lag-ga.......... 38. The spirit that annihilates the Land. feat 39. The evil storm like a mountine inundation . ; 40. The shepherd i the city it Gi 41. Of een i foundation it... 42. 43. 44. 45. 46. (Lines 47-55 mostly illegible.) GOs (Lines 1-6 mostly illegible.) . Uri-(k1)-ma tug-gim_ ba-e-gul ..gim ba-e-bur . ki-Sub-gi 5-kam-ma-am . ud ug(?)-am al-| juku-e Se-am-s4 Se gi- gal -bi- im . ud-ba ud uru-da ba-da-an-gar UTM SS ee _ a-a® Nannar uru dim-dial-dil-da ba-da-an-| \uku-e Se- am-sa 13. ud-ba ud kalama-ta ba-da-an-kdr PBS. uku-e Se-adm-Sa +See PBS. X 161;°13. 7. Ur like a garment thou hast destroyed, hike avs thou hast scattered. 8. It is the fifth song. 9. The spirit of wrath like a lion ..and the people lament. 10. This 1s its antiphon. 11. At that time the spirit of wrath upon the city was wrought and the city.. oh ee 12. Father Nannar isi ‘ite Ae OF master workmen.......and the people wail. 13. At that time the spirit of wrath descended upon the Land and the people wail. ape ; : at a ; he traces on Ni. 7080 are against the restoration Se-am-$d. Lines 1 I-19 are restored from X No. to. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 285 14. uku-bi Sika-kud-da |nu-me-a bar- 14. Her people without water jars ba ba-e-si| sit without her in desolation 15. bad-ba gu [P|-nin [kaskala im- 15. Within her......in the ways ma-an-gar-gar uku-e Se-am-Sd| are placed and the people wail. 16. ka-gal-mag_ gir-gal-la-[ba_ ad-a 16. The great city gate and the im-ma-| an [BAD] | highways with the dead are choked up. 17. dukr-tun-sir-gim dit-a-ba [sag- 17. Like a leather vessel all of her bal-e] ba-ab- gar the usurper cast asunder(?) tee | ] e-sir gir-gal-la-ba ad 18. In her......streets and roads 1m-ma-an-gar-gar corpses he heaped up(?) 36056 (Myhrman No. 5) LITURGICAL HYMNS OF THE TAMMUZ CULT The obverse of this fine single column tablet contained a hymn in thirty-eight lines to the departed Tammuz. It repre- sents the people wailing for the lord of life who now sleeps in the lower world. Thirteen lines have been completely broken away from the top. The reverse carried a long liturgical song of the cult of this god in which the mother goddess 1s represented wailing for her ravished lover. Songs of the weeping mother are common enough in these wailings for Tammuz, but all other known examples of this motif represent the major unmarried type of mother goddess Innini-Ishtar wandering on earth, crying for her departed son. The hymn on our tablet reveals in a wholly unexpected manner the close relation between the mother goddess Gula of Isin and Innini. It was known that both sprang from a common source, a prehistoric unmarried goddess, but one had hardly supposed that the liturgists went so far as to intro- 1 pire Variant gu-nin! 286 UNIVERSITY MUSEUM—BABYLONIAN SECTION duce the married goddess of Isin in the réle of the virgin mother Innini. The great mother divinity of Isin, although attached ina loose way to a male consort Ninurta, in that city retained, never- theless, much of her ancient unattached character. In the standard liturgies she is almost invariably the type of weeping mother, whereas Innini is this type in the Tammuz liturgies. Since Gula of Isin was the ordinary liturgical type we find the influence of the ordinary liturgies effective in the composition of the Tammuz hymn. It explains the extraordinary phenome- non of the introduction of a long passage (Rev. 3-10) from one of the wailing liturgies. And the short litany refrain lines 11-20 is obviously an imitation of numberless similar passages of the ordinary liturgies in which the goddess wails for various temples; here only for Nippur and Isin, since the composition was written for the services at Nippur in the period of the Isin dynasty. In a most gratifying manner our tablet shows how the lamenta- tions of the mother goddess in the canonical prayer books express sorrows for certain concrete misfortunes and certain defined temples and cities and find their general expression in the lamen- tations for Tammuz, the representative of all human vicissitudes. This edition has been made from my own copy. The tablet was first published by MyHrMAN, PBS. Vol. I No. 5, and by RapAu, BE. 30 No. 2. To these copies I have been able to make only slight additions. | HYMNS OF THE TAMMUZ CULT 1. KU-? | | ie 2. kalag gis | ] 2. Oh strong one [ | 3. me-ri kus-n1-[7u! | 3. Thy weary foot [ ] a 8 1 Cf. RA. 12, 37, 1. STEPHEN LANGDON——-SUMERIAN LITURGIES AND PSALMS 287 4. G-lirum-Su'-[kus-u-7u.........| 4. Thy wearyarms—breast—hands | 5. a-zu>-gurus a-7u | laa 5 2D strong healer-oue. healer | 6. kalag *Da-mu-mu [ | 6. Oh strong one, my Damu[ | 7. tu-mu u-mu-un mu-zi-da {| | _ 7. Oh child, lord GiSzida [ | 8. a-quadam.......ni-kus-u-a-7Uu 8. Oh healer, how long husband ..... Wilt thou be weary? Q. a-7u a tu-mu........ni-kus-tt- 9: Oh; healer” how ‘long. son....... a-7u wilt thou be weary? 10. 7-dé (?)....tu-ru ? [nar] zu-dé 10. When before............thou sittest, 11. kalag da-ga-dm-ma'’-n1.. . .7u-dé 11. Oh strong one, when znto his PES CIOL VA NOU: su tereiecarene ae eons 12. a-rib* Su-si me-ri.... . .a-bal-ma 12. Alas he whose fingers and feet na-nam [are bound], my irrigator® is he. 13. Sag-zu-%u la-ag-|la-ag-|gu-a-7u 13. Because of thee she wanders far for thee. 14. kalag *Da-mu-mu a-bal-ma na- 14. My sturdy Damu, my irrigator nam is he. 15. ama-zu mu-lu er-ri nu-kus-u 15. Thy mother she of lamentation rests not. 16. ama_ ga-Xa-an tin-dib-ba tub-bi- 16. The mother, queen who gives su nu-durun life to the afflicted, tarries not to repose. 17. u-Sub-ba-7a u-Zi-ga-a_ sir-ri-sn 17. In thy perdition, in thy seizure, na-ri-bi in melodious sighing she speaks of thee. 18. kalag a-rin-na-7a u(?) a-tar-ra-7a 18. Oh hero, in thy contumely, in sir-ri-su na-ri-b1 thy removal, in melodious sighing she speaks of thee. ene eer ee 1So from my copy and CT. IV 4b 12=Babylonzaca, Liber. 2 For this title of Tammuz, see Tammuz and Ishtar, 34. 3 Probably for dagan=pubru, RA. 11, 144, 8 See also dakan, divine abode, DELITzSCH, Glossar, 132. Ae eos e304, 132" 5 Title of Tammuz as spirit of the waters, see Tammuz and Ishtar, pp. 6 and 44. a-bal= tabik mé, pourer of water, irrigator, is the original idea of this ideogram. For the title galu-a-bal in this sense, see CT. 13, 42, 7 ff. Ak-ki galu abal, the gardener who cared for Sargon. See also THUREAU-DANGIN, Lettres et Contrats, No. 174, 6-8, galu a-bal, a kind of laborer. The later usage of the word as libator of water for the souls of the dead, Semitic nak mé is a strictly conven- tional development, see Babyloniaca, V1 208. 288 UNIVERSITY MUSEUM—BABYLONIAN SECTION 19. ama-ugu-mu GAR-LUL-LUL- 19. My child-bearing mother, my na-mu sir-ri-su nu-us ma-gub- lamenter(?) with melodious bi sighing behold she stands 20. kalagidim-[ma me-|en galu-kur-al 20. Oh sturdy one, prostrate thou art, a man of the land of wailing(?)! 21. en........me-en galu-kur-dim? 21, Oh “lord, ye ey ethoused teamed man of the land of lament. 22. unu-|dagal-mu]| kur-idim-ma-mu 22. In my vast chamber, in my land of misery, 23. en me-en a-ra-li ki-sag kirud-da- 23. A lord am I. In Aralu, place mu where I am cast away, 24. kalag me-en kur-ri-sud-du-Sh im- 24; A Jdaborerame len 2 Untomtne ma-ab-du me-en faraway land | go. 25 ud-me-e-na® ni- ? ?P 25. Daily(?) he [sorrows ?|4 REVERSE 1. Sa-ab-er-ri® kuS-it-a-mu ma-a-a 1. | weary with heart woe, where nad-da-|mu| shall I rest? 2. balag-di Sda-ab-er-ri kuS-u-a-mu 2. Oh sing to the lyre; I weary ma-a-a nad-da-|mu|] with heart woe, where shall | rest? 3. ama uru-sag ga-sa-an tin-dib-ba 3. Mother of the chief city,® queen men who gives life to the dead am Ih 4. sag-tu-an-na_ ga-Sa-an__I-si-in- 4. First born daughter of heaven,? (k1)-na mén queen of [sin am I. 5. tu-mu é-a ga-Sa-an-mu * Gu-nu- 5. Daughter of the temple, Queen ra Gunura. 6. tum-lu-azag ama é-%ab-ba mén 6. Holy tumlu mother of ESabba alriais ‘al as synonym of DE (in line 21) is probably a variant of ilu=nagt. 2 Sign DE. * This line is connected with the classical interlude ma-a-bi ud-me-na-gim etc. discussed in SBP. 185 n. ro. and BL, XLIX. ; * Below the double line the figure 38, i.e. 38 lines on the obverse. Thirteen lines have been broken from the top. * Cf. ZIMMERN, K.L., 25 II 42. ® |. e. Isin. "On this title see BL. 143. * Probably an error. Omitted in translation. Se . Y 10. wis 22. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 289 . + En-d-nun' ama git-an-ni-si men . ga-Sa-an nigin-mar-ra ki-azag-ga men . ga-Sa-an as-te’.. . ga-Sa-an La-ra- ak-(ki) mén ama é-a* Asnan “ Azag-sud mén * vy . vy. . i VEEN A $a-ab-er-ri a-Se-tr-ri ma-a kus-u- Mu . er é-kur-ra-ge ma-a kus-i-mu . er kenur-ra-ge ma-a kus-u-mu er du-azag-ga-ge ma-a kus-u-mu . er é-dim-ma’-ge ma-a kus-u-mu er uru-sag-ga-ge ma-a kus-u-mu . er tir-azag-ga'-ge ma-a kus-u-mu . er I-si-in-(k1)-na-ge ma-a kus-u- mu er 6-gal-mag-a-ge ma-a kus-u-mu . er La-ra-ak-(ki)-a-ge ma-a kus- u-[mu ma-a na|-d-da-b1 i $a-ab dam-e-mu Sa-ab [tu-mu-|® mu [.......] ki-el-la $ab mu-ud-na- mu 22. . Enanun mother of lamentation ariel Queen of Niginmarra,? the holy place, am I. . Queen of ASte,* queen of Larak. . Mother of the temple, ASnan the divine lustrator® am |. . Weeping and sighing where shall I find rest? . Weeping for Ekur, where shall | repose? . Weeping for Kenur, where shall I repose? . Weeping for Duazagga, where shall I repose? . Weeping for the “ House of the King,” where shall I reposer . Weeping for the chief city, where shall | reposer Weeping for the sacred forest, where shall I reposer . Weeping for Isin, where shall | repose? Weeping for Egalmah, where shall | repose? Weeping for Larak, where shall I repose, where shall he rest? . The ravished one my husband, the ravished one, my son, [In......] the clean place, the ravished one my spouse, a 1On this line, see the commentary in Sumerian Liturgical Texts 173 note 3. 2 Temple in Isin-Suruppak. Suruppak must have been a quarter of the later and more famous Isin. Note that this temple is assigned to Suruppak in PoesBet, PBS. V 157, 7. The liturgies, however, constantly place Niginmar at Isin. vided for the king. See also SBP. 292, 14; KL. 25 111. 7 Probably name of a sacred park at Isin. It contained a chapel, é-t1r-azag-ga, 3 | see traces of a sign after fe. 4 Temple in Larak, a quarter of Isin. See SBP. 160 Nn. 7. 5 azag-sug title of the deities of lustration A&nan, Nidaba and Gibil. 6 Rendered bit ¥arru, V Raw. 16, 52, probably a royal chapel or room in Ekur especially pro- 8 For the restoration, cf. RA. 12, 34, 9. Ki asih a2: 290 UNIVERSITY MUSEUM—BABYLONIAN SECTION 23. tu-mu-tir tu-[mu | 23. ie little son, ee alten Se SON 24. ga-sa-an [ | 24. 25. Sda-ab [ | 25. 26. AN-NE | | 20. 27. sukkal | | 27 ae . ib L. E. a-Sab-ba-ni a-ba-bar-ra-ni L. E. How long his ravishing? how long his absencer? * A Liturcy To ENLIL, SERIES e-lum gud-sun (Zimmern KL. No. 11) The history of the text of this long and intricate Enlil liturgy elucidates in unusual manner the evolution of Sumerian prayer books until they attained canonical and permanent form. The earliest text of this liturgy is partially preserved on the Tablet Virolleaud published in the Revue d’Assyriologie, Vol. XVI. The fragment was brought to Europe in 1909 by the assyriologist CHARLES VIROLLEAUD, having been purchased by him during his excavations In Persia. It is light brown and varies from the center to the edge by two inches to one inch in thickness. The fragment is from the upper left corner of a large three(?): column tablet. About half of the first melody is preserved on the obverse. The reverse preserves the last two melodies. From their rubrics we learn that the entire series contained eleven sections. This tablet has the rubric ki-Sub-ga after each strophe. The titular litany® occupies as usual the next to the last place but only the opening lines giving the motif and a few titles are given. The redactor indicates the remaining titles by a rubric “(Recite the title) of a ee ee ' The edge has the figure 48 which indicates the number of lines on the reverse and left edge. * See also the same idea in SBP. 312, 12 and KL. a5 hate * Concerning the titular litanies, see PBS. X 156, 1°73, etc. ——s ss er STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 291 god until they are finished.” The rubric is in Semitic which shows that the redaction was done by Semitic scholars. The series as it finally issued from the hands of the liturgists in the Isin period was written upon a huge five(?) column tablet, the lower half of which has been published by ZimMMERN, Alt- sumerische Kultlieder, No. 11. Each column contained about fifty lines. There are no gi5-gi-gal or antiphons after the melo- dies, ten of which I have been able to restore. By borrowing from old songs and other liturgies the redactors have greatly increased the length of this service. At least ten songs have been lost on Cols. III, IV of the obverse and I, II of the reverse. The late Assyrian redaction is mentioned in the catalogue of prayer books IV Raw. 53 I 13 and in BL. No. 103 Obv. 13. SBH. No. 21, edited in SBP. 112-110, is tablet one of the late Babylonian School! and contains the first four songs, duplicates of the first four on K.L. 11. SBH. No. 25, edited in SBP. 120-123,’ carries on the obverse two songs (e-lum di-da-ra and me-e ur-ri men) found on Col. III of K.L. No. 11, Rev., or the two last melodies before the titular litany. A fragment published by MEEK in BA. X pt. 1, No. 11, contains the end of e-lum d1-da-ra and all of me-e ur-rit men. SBH. 25 and Meek No. 11 belong to the series e-lum di-da-ra, entered in the Assyrian catalogue, IV Raw. 53a 8, and form tablet one of that service. The titular litany of the e-lum gud-sun series is identical (except for some variants) with the famous titular litany of the mother goddess series mu-ten NU-NUNUZ gim-ma, tablet five, edited in SBP. 149-167. Portions of the titular litany of the Enlil series have been edited in PBS. X 155-167, see pages 163-4. The titular litany of mi-ma-al git-de-de occurs at the end ns 1 Erroneously designated the fourth tablet of ame baranara in SBP. 2 Erroneously assigned to ame baranara in SBP. 292 UNIVERSITY MUSEUM—BABYLONIAN SECTION of tablet two of that series, SBP. 24-9 =BL. 72-3. Not every series has a theological litany of this kind, which ordinarily comes before the er-Xem-ma, or intercessional song at the end. The song to the ‘‘word,” which occurs in all series, is partially preserved on Obv. III and begins a-ma-ru na-nam. The indis- pensable song to the weeping mother comes just before the titular litany. This little nine-line melody me-e ur-ri-mén me-e kas-méen must have been a national religious song. It was copied into another Enlil song service as we have seen. [he same song introduces tablet four of an Innini series of which we have only the end of tablet three, K. 2750, in BL. 93 f. Finally the reader will note that the first song e-lum gud-sun of this series has been copied into one of the tablets of ame baranara, SBH. No. 22=SBP. 126 f. A fragment of some unknown series, K. 8603 = BL. 14 also employs this song in the body of its text. 1. e-lum gud-sun mu-zu kur-kur-3 1. Exalted one, bull that over- whelms, thy name is on the lands. 2. u-mu-un-e? kur-kur-ra_ gud-sun 2. Lord of the lands, bull that over- whelms, thy name, etc.’ 3. u-mu-un dig-ga-zi-da gud-sun 3. Lord of the faithful word, bull that overwhelms, etc. 4. * Mu-ul-lil a-a ka-na-dg'-ga gud- 4. Enlil, father of the Land, bull SUN that overwhelms, etc. 5. sib sag-gig-ga gud-sun 5. Shepherd of the dark-headed people, bull that overwhelms, etc} 6. 1-dé-dug ni-te-na gud-sun 6. Thou of self-created vision, bull that overwhelms, etc. ee Ee ee eee ' The text of lines 1-25 is taken from Tablet Virolleaud, now Collection Nies, No 1315 * SBP. 112 and 126 have umun, et passim. * SBH. 42 has an inserted line between Il. 1-2. See SBP. 112 *Vars. nag. . e-lum.. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 293 am GIR'-na sd-sd gud-sun . U-lul-la ku-ku? gud-sun mu-zu kur-kur-$% . mu-7u kur-ra mu-ma-al-la-$% an ni-bi nam-dub ki ni-bi nam-sig . + Mu-ul-lil e-ne-em-{u kur-ra- am ma-ma-al-la-*i . dug-ga-7u kur-ra-dm ma-ma-al- la-*n . dag-a-zu kur-ra-4m ma-ma-al-la- ve, SU . an ni dub sigt ki ni-bi nam-sig . ama |nu|)>-gig-gt ama nu-bar-ra dumu-ni mi-ni-in-gi-gi ..ga-Sa-an uru bar-ra-ra dumu-ni mi-ni-in-gi-gi ..dumu-ni mi-ni-in-gi-gi . .e-ne-em-7Uu-sh. . . kur-ri nt1-in-gi-gi 4-Mu-ul-lil mu-lu? A........ kur-ri ni-in-gi-[gi] . e-lum 7a-e e-ne-em-7u an-e um- ma-|dig| an-e ib-[ ] . © Mu-ul-lil za-e e-ne-em-zu ki-e um-|ma-dug| 1 Uncertain. Apparently REC. 225. read erin-na=ummani-Su, BL. 111, 16. *See Yale Vocabulary 135. 7° 8. Zils pit 27% ; Oh me iteae Wild bull who directs his hosts, bull that overwhelms, etc. Thou that sleepest the sleep of perversity, bull that over- whelms, thy name is on the lands. When thy name is laid upon the lands the heavens tremble of themselves, and the earth quakes of itself. . Oh Enlil, when thy word is laid upon the lands, . When thy command is laid upon the lands, . When thy command’ is laid upon the lands, . The heavens tremble of them- selves, the earth of itself quakes, . The harlot mother, the hiero- dule mother slays her son, ..queen of the city, outside the city slays her son. .Slays her son. ..at thy word.. the forelen land thou reducest to the misery of silence. . Enlil lord of .. sete ee . the foreign bet whan “Nbvay to the misery of silence Oh exalted one, as for thee, thy word in heaven speak and heaven shall... Enlil, as for thee, thy word on earth speak Elsewhere in this passage always $AB which has been 3 On this passage see PBS. X 170, 13 and Ni. 15204, 8 of this volume. 4Sic! Error for ni-bi-dib. 5 Omitted by the scribe. Line restored from Ni. 15204, 11. 6 With line 19 the variant SBH. 42 lower fragment begins. 204 UNIVERSITY MUSEUM—BABYLONIAN SECTION 24. ki nu-um-| | 24. and earth shall Ot eee 25. dim-me-ir a-tu-a' um-ma-dug 25. God of libation speak [and heaven shall....and earth shallots] 26. “am an-ki am uru 7i-ba-ge um- 26. Divine wild ox of heaven and ma-dug[......-+] earth, wild ox of the good city? speak, etc. 27. ama é-mag-a’* [Dam-gal-nun-na- 27. Mother of the house of the ge] famous one, Damgalnunna, 28. um-ma-dug [......-] 28. speak, etc. 29. © Asar-lit-dug-e |dumu uru 7i-ba- 29. Marduk, son of the good city* gel 30. um-ma-dig [........] 30. speak, etc. 31. “id ama uru 7i-ba-ge um-[ma 31. River goddess, mother of the Uo ene good city speak, etc. 32. ¢A-?%-e ga-Sa-[an ab-su-ra-ka-d1' 32. Zarpanit queenof... .. ..speak, um-ma-dug... .. | etc. 33. [sukkal-zid mu-dug-ga]-sa-a-ra 33. Faithful messenger, called by a um-ma'" good name, speak, etc. 34. [ud-dé du(l)- du(l)-|dug Su-dm 34. [The spirit] reduces [all things] mi-1b-gal to tribute.® 35. te-e-dm ama-gan-ra dumu-ni 7i- 35. How long shall the child-bearing em-ma-na-ad(!)-du® mother reject her son? 36. te-e-4m ama-gan-ra ga-Sa-anuru 36. How long shall the child-bearing bar-ra-ra dumu-ni 7i-em-ma- mother, queen of the city, na-ad(!)-du cast aside her sonrt! ‘Var. adds ra. > The god Ea of Eridu is meant. ®Cf. Col. Il 19. On this variant for dumu-mag, see note in Sumerian Liturgical Texts 163. ‘ Restored from Col. II 20. * We expect the sign EDIN(=ri) but the traces are clearly not those of EDIN. ® Col. 11 23 ab-su-di. Here begins KL. No». 11, I, which joins directly on to Tablet Virolleaud. 7 This refrain is read a-um etc. on the late variant, SBH. No. 21, Obv. lower fragment. * Cf. SBP. 40, 33. Restoration uncertain. This line does not appear in SBH. 42=SBP. 112 which has here insertions for TaSmetu and Nana. * For -na-tar. The suffixed conjugation is frequently employed in interrogations; me-na gi-gi-mu, “‘When shall one restore it?,’’ BE. 30, 12,2. a-ba ku-ul-la-ba, ‘“‘Who shall restrain?,” Ni. 4610, tr. 1, a-na an-na-ab-tag-ni, “What shall I add to thee?,’’ GENOUILLAC, Drebem, 1, 12. Variant SBP. 114, 32 zag-na ab-zi-em-e. 1 Var. SBH. 43, 35 ur-ra-ge. . Parallel passages do not mention the “queen of the city” but only the ordinary mother who rejects her children, SBH. 131, 58-61; BL. 74, 10. The phrase refers obviously to the mother goddess. “Her son” must be interpreted figuratively in the sense that the mother goddess is the protector of all human creatures. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 205 37. te-e-4m ama-gan-ra_ ga-Sa-an 37. How long shall the child-bearing sun-na-ra' dumu-ni 7i-em-ma- mother, the wild-cow queen, na-ad-du reject her son? 38. auru-a mu-lu im-me-a-ra? dumu- 38. How long in the city shall he of . nt 7i-em-ma-na-ad-du wailing reject his son? 39. a kt-dagar-ra-am Nippur-dm ib 39. How long in the wide land, in éS-ga-a-ra> Nippur, in the region of the vast abode? ree ee eee a 40. a-gal-gal Sel-su-su mulu ta-zu 40. Flood that drowns the harvests, mu-un-7u4 who comprehends thy form? 41. e-lum a-gal-gal Sel-su-su mulu ta- 41. Exalted, flood that drowns the qu mu-un-7U harvests who comprehends F thy form? . 42. “mu-ul-lil u-mu-un kur-k.ir-ra 42. Enlil lord of the lands, who etc. OBVERSE II] 1. u-mu-un dig-ga-71-da’° 1. Lord of the faithful word, who GLE 2. *mu-ul-lil a-a ka-nag-ga 2. Enlil father of the Land, who etc. 3. sib sag-gig-ga 3. Shepherd of the dark-headed people, who etc. 4. 1-dé-dug ni-te-na 4. Thou of self-created vision, who etc. 1 This title gasan-sun or nin-sun, really means beltu rimtu, “the wild-cow queen,” and char- acterizes the ancient mother goddess as patroness of cattle. The title usually refers to the married type Gula or Bau, as in SBP. 284, 19, and note that Ninsun, mother of Gilgamish, is frequently called ri-mat, PorBEL, OLZ., 1914, 4. The title also applies to the virgin type Inniniin KL. 123 Pe lyy. 2 mu-lu imme also BE. 30, 9 | 2=bél kili(?), ““Man of wailing.” The late version replaces this line by [te-e-dm] da-ga-a-ta dumu-ni, ‘‘How long shall the wife of the strong man reject her son?”’, SBP. 114, 37. dagata=dam-gutu, SBH. 131, 60. 3 Probably atitleof Ekur. e¥galla title of the temple in Kullab, KL. 3 [1 20. The late version rejects this line since its local reference was not suited to general use. 4 Here this line begins an Enlil melody within the body of a series. Originally a-gal-gal $el-su-su was a Nergal melody and a series based upon it is catalogued in IV R. 53a 33 of which K. 69 is the first tablet. See also BOLLENRUCHER, Nergal, No. 6. 5 The late redaction of this melody revises this litany with the new liturgical movement ursaggal—elimma placed before alternate lines. When this scheme is employed all feminine deities are omitted. See SBP. 114. Note 5 p. 115 ibid. is to be suppressed. 296 UNIVERSITY MUSEUM—BABYLONIAN SECTION 5. am erin-na sd-sd 5. Hero who directs his hosts, who el, 6. u-lul-a dur-duir 6. Thou that sleepest the sleep of perversity, who etc. 7. Sag gi-it gi-tt Sd-ab thg-e tug-e 7. Oh heart be reconciled, be recon- ciled, oh heart repose, repose. 8. Sag an-na gi-u gi-it 8. Oh heart of Anu be reconciled, be reconciled. 9. Sag “mu-ul-lil gi-i gi-ik 9. Oh heart of Enlil be reconciled, etG, 10. Sag ur-sag-gal gi-u gi-i' 10. Oh heart of the great hero, be reconciled, etc. 11. ni-ma-al-e zid al-ma-al? [li-|e? 11. Kneaded bread for the feast I nap-tan-na as-Sa-ka-nu set, 12. ni-ma-al-e ni-ma-al-e 12. Kneaded bread, kneaded bread, 13. ni-ma-al-e id al-ma-al 13. Kneaded bread for the feast I set, 14. [kur-gal “en-lil-|da Su-en-ne ba- 14. By the Great Mountain, Enlil, tng it has been blessed. 15. [a-a * mu-ul-lil] Su-en-ne ba-tig 15. By Father Enlil it has been blessed. 16. [kur-gal * en-lil-|Su-en-ne ba-tig 16. The Great Mountain Enlil has blessed. 17. [a-a *mu-ul-lil] Su-en-ne ba-tig 17. The Father Enlil has blessed.‘ 18. u-mu-un am uri-zi-ib-(ki) Su- 18. Lord, hero of the sacred city, en-ne-ba-tng has shown grace. 19. ama-é-mag'-a * dam-gal-nun-na 19. Mother of the house of the famous one, Damgalnunna, has shown grace. 20. “asar-li-dug dumu urth zi-ib-(ki) 20. Asarludug, son of the sacred city, has shown grace. 21. mu-ud-na-an-ni * apin’-nun-na- 21. His wife Zarpanit has shown an-k1 grace. ' Lines 7-10 conjecturally restored from Sumerian Liturgical Texts 165, 8-11. * Lines 11-17 restored from SBP. 116, 16 ff. § Meaning and restoration uncertain. * First line on ZIMMERN, No. 11 Col. Il. 5 See note on line 27 above. * Usually pa=ekf, canal, is used in this title of Zarpanit. She is originally a patroness of Irrigation and ultimately identical with Nina. 22. oy. 24. 25% 26. O73 STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 43d ama urtt 7i-ib-(ki) 4 q-ri-e ga-Sa-an ab-su-di! sukkal-zid mu-dug-ga-sd-a Su-ba- e-en ni-ma-al-e zi-ib ni-ma-al-la-ta gi-ib ni-ma-al-la-ta ni-ma-al-e zi-ib-bi dé-kur-e? 4 mu-ul-lil-li zi-ib-bi-kur 7i-1b- bi dé-kur-e 22 23 24 25 26 27 207 . River goddess, mother of the sacred city, has shown grace. . Zarpanit queen of......, etc. . Faithful messenger, called by a good name, has shown grace. . The kneaded bread which has been well made, . Which has been well made, the kneaded bread may he eat graciously, . May Enlil graciously eat; yea graciously eat. 28. 20. 30. kt an dur-ru-na-su uku*-e gar- ma-an-z7i-en (2: A-nun-na'-|ki an diir-ru-na-si uku-e gar ma-an-zi-en é-e am-ba-al ne-sag-mag* é-e am- ba-al -28 29 30. . Where Anu sits may the people hasten. . [The Anunnaki.| Where Anu sits let the people hasten. To the temple he enters, the mighty priest of sacrifices to the temple enters. 31. a-tu-th ma-mu Su-lug-ge a-tu-tn 31. A libation he offers, the priest of ma-mu hand washing a libation offers. 32. é-e ud-Sda-ab-sn e-dam ud-sus-S% 32. To the temple at mid-day go up! e-dam at sun-set go up. 33. ud-da ne-sag-e Su-si-sa e-dam 33. Daily to direct the sacrifices go up! 34. ud-dau-gul-ma-ma Su-si-sd e-dam 34. Daily to direct the prayers go up! 35. ud-da an dim-me-ir mu-7u an-nt 35. Daily Anu merciful god® on high qu-zu-dam proclaim. 36. “am-an-ki am urti-zi-ib-(ki) an- 36. The hero of heaven and earth, nl 7u-7u-dam hero of the sacred city on high proclaim. 37. *en-lil ma-gin' “en-lil gin-uku- 37. To Enlil let all the land, to € gar-ma-an-Zi-en Enlil let all the people hasten. } ab-su=ab-zu, sea? Cf. ab-zu-bil-la, the shining ocean, KL. 1 Rev. I 19 f. 2 SBP. 116, 27 dé-en-kur-e. 3 Var. u-mt-a, SBP. 116, 33. 4 Line 29 is false and to be corrected after the late text SBP. p. 118, 35 f. which has two lines. Read ki an diir-ru-na-k “A-nun-na [gar-ma-an-zi-en], where Anu sits let the Anunnaki hasten. ’ Cf. SBH. 44, 37. ' 6 ilu ra’imu. 7 napbar mati, cf. 1V R. 230 15. 208 UNIVERSITY MUSEUM—BABYLONIAN SECTION 38. an-ni a~ma-an-th an-gut (?) an-n1 38. Unto heaven verily I will libate a-ma-an-tt ‘a-ab dm-ma-ab water, unto the canopy of -ttig-e heaven, unto heaven verily I will libate water. The heart I will appease. 39. im-ma-an-a-th a dm-ma-ab-tug-e 39. I will pour out a libation, the father | will appease. 40. *am-an-ki am urtt-zi-ib-(ki) am- 40. The hero of heaven and earth, ma-ab-tug-e' the hero of the sacred city I will appease. Se © | Sea i : Corl (Here began a melody of which ten lines at least are lost.) LT. 2. della C= KE Ob veat iat) Lie 12. unugal(?)-da....|ta | 12. 13. du-sag-a5?-ta | | 33 14. é-bi-tir-ta ° | | 14. 15. é5 é-bar-ta | | [Se 16. é§ é-an-na-|ta | 16. 17. Se-1b [ | 17. 18-22 ai Ct ae eee 18-22 23.0 Fal | 23. 24. du (°) [ ] 24. pe. Se lene 735 26. [mu-un-|tig-ga-ta [| ] 26. He has been pacified [ 27. mu-un-tig-ga-ta | | 27. He has been pacified | 28. mu-un-tig-ga-ta | | 28. He has been pacified [ 29. mu-un-tig-ga-ta Sag *[ | 29. He has been pacified, the heart of......[has been pacified] 30. mu-un-tig-ga-ta kur-gal * m[u- 30. He has been pacified, the great ul-lil mu-un-tig-ga-ta| mountain [Enlil has been pacified] ‘ It is not certain that this melody ended here. Possibly all the titles in lines 19-27 followed here with the refrain am-ma-ab-tig-e. At any rate the traces of a last line on SBH. 44 are those of the last line of this melody. There is not space enough on SBH. 44 after line 37 for more than the lines 31-40 supplied above for we must make some allowance for the interlinear Semitic translations in the break on SBH. 44. * Subat piristi. This sanctuary at Nippur is mentioned in BE. 29 No. 5 Obv. 11; da-sag in KL. 64 II 4 and III 6. Su-gar nu-un-tuk® STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 299 31. edin-na ° -a erida (k1)-ta PlceLnethemsye plain of Eridu....} 32. a-ma-ru na-nam kur al-gul-gul 32. A tempest it is shattering the mountain. 33. u-mu-un-e e-ne-em-ma-n1 a-ma- 33. The word of the lord is a tem- [ru na-nam| pest. 34. Sab-bi e-lum-e a-ma-ru na-|nam| 34. The heart? of the exalted is a : tempest.’ 35. Sab-bi ?mu-ul-lil a-ma-ru na- 35. [he heart of Enlil is a tempest. nam 36. u-mu-un-na Sag an-su an ni-ne 36. The heart of the lord is in heaven ba-ni-1b-gam-ma-|ne| and the heavens waver of themselves.* 37. ?mu-ul-lil e-ne-em ki-Sh ki ni 37. The word of Enlil is on earth Sig-ga-n1 and the earth trembles of itself. 38. e-ne-em-ma * a-nun-na gil-li-em- 38. The word which brings woe to es-[a-ni|? the spirits of earth. 39. e-ne-em-ma-ni a-zu nu-tuk sim- 39. His word a prophet has not; Sar nu-[un- tuk| a magician it has not. 40. €-ne-em-ma-ni a-ma-ru {1-ga gab- 40. His word is an onrushing tem- pest, an adversary to oppose it has not. (Here followed Obv. IV; eight or ten lines continued this melody to the is nx word. Their contents were similar to SBP. 100, 40-57 ff.) REVERSE III’ sukkal-zid mu-dug-ga-sa-a [ | dingir ga-Se-dé a-be-in-si sag| | I 2 . The faithful messenger, he called by a good name. . The god who satiates with milk and grain, sag®..... Nee eee 1 End of the sixth melody. 2 Heart is used here in the sense “wrath.” 3 Cf. SBP. 98, 40 f. 7 CleSB Prod, 443" 124,19. 8 Cie SBP.38, 13. 6 Cf. ibid. 98, 48. 7 In case the tablet possessed five columns like KL. 25 then this column is Rev. III. I know of no four column tablets of similar kind. 8 sag began a refrain which followed the titles of Enlil, Ea, etc. and ended with this line. See Obv. I 21-31, etc. 300 UNIVERSITY MUSEUM-——BABYLONIAN SECTION 3. an-ki-bi-da im-mi-1b-gun-ga | 3. Heaven and earth it has pacified. 4. ki-an-bi-da im-mi-1b-gun-ga 4. Earth and heaven it pacified. 5. ud é-kir-ta kur-gal *mu-ul-lil 5. When in Ekur the great moun- [zm-m1-ib-gun-ga] tain Enlil it pacified, 6. é-lam-ma'-ta ama-gal *nin-lil im 6. [When] in Elamma the great [-m1-1b-gun-ga] mother Ninlil it pacified, 7. an-ni-gar-ra’-la_ eres’ * mu-ul- 7. In Annigarra the consort (stster) [-lal «m-m1-1b-gun-ga] of Enlil it pacified. 8. e-lum di-da-ra dé-en* ga-am-dur 8. The exalted who walketh forth, where tarries he?® 9. di-da-ra e-lum di-da-ra dé-en ga- 9. Who walketh forth, the exalted dm-dur who walketh forth, where tarries he? 10. u-mu-un-e kur-kur-|ra-ge di-da- 10. The lord of the lands, who ral walketh forth, where tarries her 11. [u-mu-lun-e dig-ga-zi-da di 11. The lord of faithful word, who etc. 12. *mu-ul-lil a-a ka-nag-ga di 12. Enlil, father of the Land, who CLC, 13. sib sag-gig-ga di 13. Shepherd of the dark-headed people, who etc. 14. 1-dé-dug ni-te-na di 14. He of self-created vision, who etc. 15. am erin-na sd-sd dt 15. Hero that directs his hosts, who Cle 16. u-lul-la dur-dir di 16. He that sleeps the sleep of per- versity, who etc. 17. me-e bur-mag-a ka ga-an-na-ab 17. | in a great bowl will pour out nisak-ka wine to him. 18. ama-gim dugud®-da da-mu-un-lal 18. I like a wild ox will bow down to the mighty one.” CENCE oe Cf. SBP. 82,47. * A title of Egalmah in Isin, SBH. 94, 29=SBP. 186, 209. * Either DAM or SAL+KU (sister) must be expected, since we have obviously a reference to Aruru here. ‘ Sic! An error for en-ne? See SBP. 120, 1. Perhaps dé=te, ‘‘where?”’ strengthed by en=adz. ° The following melody has been restored from the late variant SBP. p. 120. ® Glossed gti-da. 7 Semitic lu-uk-mi-is-su. glossed kami. kami, “to bind,” is the natural rendering of Jal. The Semitic should perhaps be neglected as faulty and the Sumerian rendered, “Like a wild ox by the mighty one I am hoppled.”’ 28. 20. 30. 31. 32. 33: 34. 35- STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS . urn-zu al-gul-gul ga-an-na-ab- dug . kenur é-nam-ti-la al . gimbir-(k1) é-bar-ra al . uru-zu tin-tir-(ki) al . é-sag-ila bad-si-ab-ba-(ki) al . é-7i-da é-mag-ti-la al . é-te-me-en-an-ki al . é-dar-an-na al} . gi-er-ra ba-ma ga-an-na-ab-dig* ud ma-ra mu-un-zal-la-ta 1-dé-a- ni nu-gub ‘mu-ul-lil-li mu-un-zal-la-ta i-dé- [a-ni nu-gub 1-dé-nam-mu-un- di-ru} ‘mu-ul-lil-li 1-dé-a-ni_ nu-gub 1-dé-nam-mu-un-du-ru d ad me-e ur-ri-mén me-e kas-mén* a é-ne al-dib a é-ne al-dib [nin]-urti-ma ama-gal *nin-lil-la [men] [tal-ru-ru SAL+KU “mu-ul- lil-la [mén|] [nin?]u-a gasan ni-ib-bur men 19 20. 20 rp 238 24. 25. 20. eg 28. 20. 30. zat 32. 33: 34. 35 301 “Thy city is destroyed,” will I say to him. “Kenur and Enamtila are de- stroyed,”’ will I say to him. “In Sippar Ebarra is destroyed,” Cte “Thy city Babylonis destroyed,” etc: “Esagila and Barsippa are de- stroyed,”’ etc. “Ezida and Emahtila are de- stroyed,”’ etc. “Etemenanki is destroyed,” CLC, “Edaranna is destroyed,”’ etc. “Wailing on the reed-flute ascends in her,’’’ will I say to him. When | am overjoyous in his presence may I not stand. As to Enlil when I am over- joyous in his presence may I not stand. | In the presence of Enlil may | not stand; may he behold me not. [ am a stranger and a fugitive. The risen waters seized away; the risen waters seized away. Queen of city and house, great mother Ninlil am I. Aruru, sister of Enlil I am. A queenly caretaker, queen of Nippur | am. 1 Lines 21-26 may not have stood in the ancient liturgy. 2 Here begins variant 81—-7-27, 203 = BA. X 87. 3 Nippur. 4 Beginning of a melody of a weeping mother series, BL. p. 94, 12. It is not certain that this melody stocd in the ancient text. See for the text 81-7-28, 203 (= 78239) in this volume. 302 UNIVERSITY MUSEUM—BABYLONIAN SECTION 36. [gaSan] azag-ga' gaSan ma-gi-a 36. An holy queen, queen of the men convent | am. 37. ma ma-al-la-’4 ma ma-al-la-5n 37. In the builded house, in the builded house, 38. ?mu-ul-lil [umun?] kur-kur-ra 38. Enlil [Jord] of lands in the ma builded house, 39. leres|-mu mu-un-til ma 39. My consort dwells not in the | builded house. 40. At the end of this column began a long titular melody? (Lines 1-11 of this melody, i. e., 40-51 on KL. 11, III, are supplied by Tablet Virolleaud, Rev. 1-11, and restores the entire section.) REVERSE IV(?) 1. *Mu-ul-lil-li dam-a-ni *Nin- 1. Enlil and his consort Ninlil (we lil-li wills pacify)s (—"labwe vie i Revmraa) 2. An “UraSa ki-Se-gu-nu-e3 2. Anu-UraS kisegunu. 3. “En-ki *Nin-ki En-ul *Nin-ul 3. Enki and Ninki, Enul and Nin- ul. 4. *En-da-Surim-ma %Nin-da- 4. EndaSurimma, NindaSurimma.4 Surim-ma 5. “En-di-azag-ga * Nin-dit-azag- 5. The Lord of Duazag, the Queen ga° of Duazag. 6. ama “Nin-lil a-a “Mu-uklil . © En-ut-til-la®’ * En-me-en-$ér-ra? 8. nin-zi-an-na* ga-Sa-an gar-sag- ga* aie Bi MY SBHS 34a, * The duplicate, MEEK, No. 11, has here another melody not a titular litany. This text does not belong to the e-lum gud-sun series. ‘This title of UraSa remains unexplained. In all other examples *Ura¥a k1-Se-gu-nu-ra, SBP. 150, 6; 90, 20; K. 3931 Rev. 29; Kerry Rev:rl'6. Perhaps also Gudea, Cyl. B 19, 13 is to be restored ki-Se-gu-[nu-ra] Mother Ninlil and father Enlil. Enuttilla and Enmen§Sarra. Ninzianna and Ninharsag. “J COM * Father-mother names of Enlil, IV Raw. 15 rod * Enlil names, CT. 24, 4, 2A ® Enlil, CT. 24, 4, 20. | 7 Usually me-sdr-ra. Enlil name, CT. 24, 4, 26. Not originally associated with Nergal. see Historical and Religious Texts, p. 35. * Here both titles of Ninlil. Variant nin-zid-an-na, PSBA. 1911, 233 N. 39. 10. . *ga-Sa-[an-gal-e STEPHEN 4-Sul-pa-ée! en *bankur-ra , Seetert Merae ama Se-en-tur? dim-me-ir imin . u-mu-un sitNipru-(k1) u-mu-un kalag-a . gu-de-de> ga-Sa-an Nipru-(kt) . dingir dumu-sag® “ ga-Sa-an mu- un-ga-ra ._*Nusku [d-|\mag dingir-gidim [é- kur-ra| _ ama é-a-ge *Sa-ddér-nun-na| q-Se-ra-ag gidim é-Sar-ra | lamma-Sdg-ga — me-lam-an-na| . dumu [sukkal-gal 4-Nannar q-7uen-na . *+En-[nu-NUNUZ-7i *Nannar’ dam *Nannar-ge| _ nu-banda-(mag *Mu-ul-lil-la-zi- ge| . *{En|)-bu-[ul-e dumu é-Sab-ba| . Sul-al[n-na umun fgar-sag-gal-ge| ama-an-na-ge| LANGDON—SUMERIAN LITURGIES AND PSALMS 303 9. Sulpae, lord of the sacrificial board. 10. Mother Sentur, (mother) of the seven gods.’ 11. [The lord light of Nippur, mighty lord. 12. The loud crying, queen of Nippur. 13. Divine first born daughter, di- vine queen of treasures. 14. Nusku of mighty message, di- vine spirit of Ekur. [15. Mother of the temple, Sadar- nunna.| (16. Serah spirit of ESarra.] [17. The propitious spirit whose splendor is supreme.| 18. The son, [great messenger, Nan- nar-Sin.| 19. Zir [spouse of Nannar]. 20. [The august] prefect, [divine Enlilzi|® 21. [Enbul son of ESabba.] 22. Hero of [heaven, lord of the ereat mountain.| 23. Ningal [heavenly mother.] peepee ee ee 150 n. 5, |. 11 and 1 Originally title of Enlil, CT. 24, 25, 97= 13, 42. 2 Two other readings of this title of Ninlil as mother goddess are known; 1S o-en-tur, KING, Supplement to BEZOLD’s Catalogue, p. 10, No. 51, 8 where she is identified with Nintud =“bélit. 3In ZA. VI 242, 21 their mother is [Shara, another title of the same mother goddess. the seven gods see 1V Raw. 21 No. 1 B. CR. 24, 6, 20=8 Col. Dicer also 4 Perhaps=s7-gal, title of Ninurta, SBH. 132, 26; BL. 92, 7- 5 Usually title of Ninlil as here, SBH. 132, 23; SBP. 150 n. 5, 13. BAe 2. 6 Var. ‘Nappasi. Usually Marduk as Jupiter. 4S e-en-tir, SBP. For Cheque t2: But consort of Ninurta, 7 The entire ideogram was read 7ir=qirru, SmitH, Miscel. Texts 25, 16. | 8 A legendary king who had received apotheosis, and was placed in the court of Enlil, CT. GENOUILLAC, Drebem, 5501 II 21; The variant SBP. 152, 15 inserts another deified king Ur-Sin. Babylonian Liturgies, 92 Rev. 10, Gla qsOn2 le See 304 UNIVERSITY MUSEUM—BABYLONIAN SECTION 24. “ga-sa-[an an-na_ 45-ni-gi-ge'] 24. The queen of heaven [who alone is strong. ] 25. mu-ud-[na-ni * Ama-usum-gal- 25. Her husband [Tammuz.] an-na| 26. ama u-[mu-un-na gasan sun-|na 26. The mother of the lord,? Ninsun. 27. u-[mu-un banda u-mu-un é3-| 27. Lugalbanda lord of ESnunak. nun-na 28. é-rib an-na mu-tin-an-na 28. The heavenly sister-in-law, Ge&- tinanna.? (Here supply twenty-eight lines =SBP 154, 24-156, 51.) REVERSE V(?) 1. “En-d-nun ama git-an-ni-si 1. Enanun mother of loud weeping. 2. “NINDA+GUD* amar zag-gi- 2. Ninda-Gud, the radiant son. ra® 3. “St-nir-da’ en Sul-mé-ra 3. Sunirda, queen, heroine of battle. 4. dumu-Sag-ga ga-Sa-an kdr®-nun- 4. The pious daughter, Ninkar- na-ra nunna.? 5. ga-Sa-an dig-ga dingir-lum-ma™ 5. Queen(?) of the dead, Lumma ur-sag the heroic. 6. u-mu-un uru-gal a-mu-un 6. Lord of the grave, lord of the é!-g1d-da seizing hand. $a ee eee ‘Or gi-ur-sag. The Semitic is ¥a edi$-¥1-a karradat. On Innini queen of heaven, see Tammuz and Ishtar, 88. 2 1. e., Gilgamish. *See Tammuz and Ishtar 57, n. 2. *On this title of the weeping mother, see Sumerian Liturgical Texts 173. ° A title of Immer the thunder god. ® Zagin-na>zaggira, see Sumerian Grammar, § Ap ‘ Aja goddess of light and battle, Babylonian Liturgies 143. * ZIMMERN, AZAG an error? * CL KO7145,°7:in CT. 20, 47. 10 47 um-ma or Humma, CT. 24, 6, 18 one of two utukku of Ekur. Duplicate PV oS i Gp Often in names of the early period, SCHEIL, Textes Elamites-Semitiques, p. 4 and in name of ancient patesi of Umma, Ur-lum-ma, see THUREAU-DaNGIN, SAK. 273. SCHEIL, I. c. 4, says that Lum, Hum is an Elamitic god. The title £asan-dig-ga indicates a female deity. Note the variant gasan-sa-lum-ma, SBP. 158, 56. An underworld deity. " Br. No. 909, Var. SBP. 158, 57=V Raw. 52 II 27, has unugal, " Var. of d=idu. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 305 7. *Ir-ra-gal ktt-a-nu-si-ra? 7. Great Girra, hero unopposable. 8. lamma-sag-ga sil-gig edin-na 8. The good genius of the dark Peres a) ways of the plain.’ 9. “Nin-sig-ge “Guskin-banda-ra 9. Ninsig Guskinbanda, 10. u-mu-un nig-nam-ma-ge HU-' 10. Lord of whatsoever is, the kur-kur® sculptured form. 11. sal-si®-a *Ba-n'-Sag-ga 11. The earth woman, beneficent Bau. 12. u-mu-un né me en’ ga-Sa-an 12. Lord of might, lord of decrees, abzu priest of the deep.® 13. “A¥nan *Azag-sug mun-galu- 13. ASnan the divine cleanser, the SOU UR ee ae) loud crying. 14. [u-mu-un| sa-a” ki-sa® dumu 14. Lord of light, director of the nun-ra earth, and the daughter of the prince. 15. [gidim uru-\ma ur sag-imin 15. [he demon of my city the dog of seven heads. 16. [*Gi-bil mu- ? ?\-na" mu-ten ur- 16. Gibil.........warlike man. sag 17. [% Ut-ta-ed-dé mu-lu] ki-azag-ga 17. Uttaedde lord of the holy place. 18. [umun ma-da sub-be an-na | 18. [Lord of the land, light of heaven. |!¢ 1Sign NITAH. See Var. ir-ra, Sumerian Liturgical Texts, p. 174, 7. 2 For gud-d-nu-gi-a, ox that turns not back his might. See |. c. 173 n. 3. For g>s see Sum. Gr. § 40 b. ° 3 Spirit of the lower world, CT. 24, 8, 13. 4 Vars. Sun, or Sen SBP. 158, 61; CT. 24, 23, 24. Hence HU (muSen) has also the value Sen or Sun. Seeon lines 9 f. Sumerian Liturgical Texts 1740. 5. 5 For kul. 6Gunu of HU. Var. NU-NUNUZ-ki-a, see SBP. 158, 62=CT. 24, 10, 2. 7 Var. A-ma-ma. Ma-ma, Ma-mi, Ma-ma, A-ma= Bau, Nintud. 8 For en-me=bél parst. Var. umun me. Here certainly a male deity as *Nin-né = Almu, form of Nergal in V Raw. 21, 25. For Nin-né in the early period see ALLOTTE DE LA Fuye, DP. 128 11 3. But Nin-né=Nin-né-mal=Alamu, form of Allat sister Ninlil, CT. 24, 10, 3, Crave. 31,20. 9 Variant SBP. 158, 63=SBH. 86, 63 reads Sanga-mag abzu-ge. For the writing of Sanga, see Babylonian Liturgies, p. XXII n. 2. 10 On variants Duru-sug, Dir-ru-si-ga, see Sum. Lit. Texts 174, 9. 11 Sic! Perhaps error for ga-mun. See also CT. 24, 9, 40 4t1q-mun-sal(?)-sal?. SBP. 158, 64. 12 Title of Shamash, CT. 25, 25, 11. 13 Title of Shamash here. Variant “Su-ud-dm= Aja, CT. 25, 9, 25. 4 Ie, Aja. 1 So! Var. mu-galam, “of skilful name.” 16 See Var. Sum. Lit. Texts 175, 10. 306 UNIVERSITY MUSEUM—BABYLONIAN SECTION 19. [umun d-7u umun e'-gid-da l 19. [Lord Nergal, him of the seizing hand. | 20. [ga-Sa-an-né-da umun mu-zi-da] 20. [Allat and Ningiszida]? 21. | | da-a oA ] 79 blll |-ga 22441 iy 23. [*Ir-ri-eS ur-sag ga-Sal-an-subur 23. [IrriS, the heroic] lord of the soil. 24. [dingir ama é-uru-sag-ga gasan 24. [The divine mother of the tem- tin-dib-ba| ple of the chief city* queen who gives life to the dead.] 25. [sag-ga an-na gasan| [-si-in-na 25. The lofty browed queen of Isin. 26. [*Pa-bil-sag u-mu-|un La-ra-ag- 26. Pabil-sag® lord of Larak. ga 27. [*Gu-nu-ra dim-gal| kalam-ma 27. Gunura bar of the Land. 28. [*Da-mu Sdg-ga u-\mu-un gir- 28. The pious Damu lord of the su-a flood.® 29. [*Immer u-mu-un| ni-dii-an-na 29. Immer lord of terror.’ 30. | | id-da-ra 20F Lie Sewer e rlesL ty Clee 31. [u-mu-un $1 ka-nag-|ga 51 kur- 31. Lord of the souls of Sumer, of kur-ra the souls of the lands. 32. [*Su-ud-da-am du-mu nun-na 32. Suddam, daughter of the prince, ama é-|Sab-ba mother of ESabba. About twenty-four lines completed this column and ended the liturgy. The void is to be completed by part of the titular litany, SBP. 160, 19-164, 38, and by a short intercession similar to the fragmentary intercession at the end of KL. No. 8. It is possible that the eleventh and last section on Tablet Virolleaud was retained as the final melody of this later redaction. 1So Var. 1. c.1. 11. See above, line 6. * Certainly these two underworld deities are intended in this line. They occur together also in CT. 25, 5, 60-64. See also 25, 8, 14 where read Nin-né-da. 8 ‘Two lines not on any variant. * Gula of Isin. ® See for reading, Sum. Lit. Texts 176, 5. ® See Babylonian Liturgies 96 n. 1. ’ For variants, see Sum. Lit. Texts 177, 8. * Variant SBP. 160, 16 has another text. Other variants omit the line altogether, KL. SIV 8; Sum. Lit. Texts, 177. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 307 REVERSE OF TABLET VIROLLEAUD (The titular litany) 1. é-e sub-da sub-da |mu-un-lag-en-ne-en] To the temple with prayer, with prayer let us go.! 2. balag? é-e dirig sub-da [mu-un-lag-en-ne-en] To the lyre unto the temple which surpasses all let us go. 3. balag nigin-na-e sub-da * Mu-{ul-lil-ra mu-un| To the lyre unto the merciful one with prayer, {unto Enlil,] 4. balag dim-me-ir mu-lu sub-da * Mu-ul-(lil-ra mu-un] To the lyre unto god, the lord, with prayer, unto Enlil [let us go]. 5. dim-me-ir lu-gal-lu-ne-en sub-da mu-un-lag-en-[ne-en| Unto him who is god of his people with prayer let us go. 6. me-en-ne é-e tit a-ra-zu-a mu-un-lag-en-ne-[en] We “Oh temple repose” in prayer come 7. me-en-ne k1-e tub a-ra-zu-a mu-un-lag-(en)-ne-en *M u-[ul-lil-ra| We “Oh earth repose’ in prayer come, unto Enlil (come). 8. u-mu-un Sa-ab tib-e-da in-ga’-lag-(en)-ne-en 4 Mu-(ul-lil-ra] To pacify the heart of the lord behold we come unto Enlil. Q. Sa-ab gun-ga bar gun-ga-da in-ga-lag-ne-en * Mu-[ul-lil-ra] To pacify the heart, to pacify the soul, behold we come to Enlil. 10. me-en-ne Sd-ab u-mu-un-na mu-un-tib-(en)-ne-en * Mu-[ul-lil] We will pacify the heart of the lord, yea of Enlil. 11. Sd-ab an-na $4-ab * Mu-ul-lil-lé mu-un-tub-(en)-ne-en The heart of Anu and the heart of Enlil we will pacify. 12. “Mu-ul-lil-lé dam-a-ni *Nin-lil-lé [The heart of] Enlil and his wife Ninlil [we will pacify.] 13. “En-ki *Nin-ki *En-mul *Nin-mul! The heart of Enki, Ninki, Enmul and Ninmul [we will pacify.] 14 1-lu a-di 1g-ga-am-ma-ru A god until they are finished.® 1Cf. SBP. 74, 19 and 68, 5. 2 For this sign=REC. 46, see now K.L., 25 III 15. The two signs balag and dup are dis- tinguished clearly on this tablet; see Obv. 9 for dup. On the distinction of two original signs in Br. 7024, see THUREAU-DANGIN, ZA. 15, 167; Chicago Syllabary 208 f., and PBS. 12 No. 11 Obv. Col. II 45 and 46 and page 13. Syl. B distinguishes the two signs. a See RAS 1145 Ni 5: 4 All father-mother names of Enlil, CT. 24, 3, 29 ff. 5 This Semitic rubric is unique in the published literature of Sumerian liturgies. It indicates that the choristers should here complete the long titular litany by reciting the titles of the deities named in the litany given in full on the Berlin tablet; see the preceding edition of K. L. 11 Rev. IV 1 ff. 308 UNIVERSITY MUSEUM—BABYLONIAN SECTION ki-Sub-gh 10-kam-ma' The tenth strophe. (The Recessional) 15. w-mu-un-mu 7a-e babbar® uru-ma ur-Sag-ga me-en My lord thou art, light of my city, a hero thou art. 16. Sb-bi-mu ti-mu-un kalag-a ur-sag-ga me-en My illumination, oh valiant lord, a hero thou art. 17. u-mu-un kalag-a ur-sag-ga me-en kalag-ga-na me-en Oh valiant lord, a hero thou art, its* defender thou art. 18. *Babbar-gim za-e ? en-na an-ni tur-tur-ne-[en] Like Shamash thou art..........into heaven enters. 19. *Nannar-gim ki dumu-qu an-na(?)* na-an-gir-rt-[ne-en] Like Nannar where thy son’ in heaven hastens. 20. w-mu-un-mu enem-zu galu-ra® na-an-na-ab-zi-[em] My lord thy word on man has fallen. 21. enem-zu galu ki?-kal-ra na-an-na-ab-zi-[em!] Thy word on him of the foreign land has fallen. 22. enem-zu galu en-na nu-Seg-ra na-an-na-ab-zi-[em] Thy word on men as many as are not obedient has fallen. 23. U-mu-un-muU Uru-ZU-a e-n1 a-sar-sar-ra® My lord beneficent waters in thy city cause to spring forth. 24. a-a *Mu-ul-lil ki-bur-ta-bur-ta uru-7u-a é-ni Father Enlil.........in thy city cause to come forth. ki-Sub-gu 11-kam-ma The eleventh strophe. 25. sub-bi Se-1b é-kur-ra-ta ki-na gi-gi-ra. A prayer for the brick walls of Ekur, that it return to its place. ki-Su-bi-1m A song of supplication. 26. al-til e-lum gud-sun [t is finished, the series “‘Exalted, bull that overwhelms.” ' For this rubric, see PBS. X 151 note 1. ? For Enlil connected with the idea of light, see PBS. X 158 n. 1. ’ The pronoun refers apparently to uru in line 15. ‘ Text na-an! * The moon god was held to be the son of Enlil, SBP. 296, 5. © Cf BL.48;-23. 7 Text DI. * Same phrase in Ni. 14005, 24. See Le Potme Sumérien du Paradis, p. 140. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 309 11359 (Myhrman No. 8) EARLY FoRM OF THE Series “Babbar-gim-d-ta Ni. 11359, published by Myurman, PBS. I. No. 8, is the left upper corner of a large four column tablet. It contained a series of ki-Sub melodies which formed the prototype of the later Enlil series of which three tablets have been edited by the writer, see Sumerian Liturgical Texts 167. It stands to the completed series as the similar tablet of the e-lum gud-sun series, Tablet Virolleaud, is related to its completed canonical form in ZIMMERN, KL. 11. Both Ni. 11359 and Tablet Virolleaud show the evolution of two great Enlil liturgies arrested midway in their evolution. They still consist of unmethodically joined melodies. Both have the same rubric at the end. The first melody of “Babbar-gim-ée-ta after line four agrees with the first melody of the Enlil series 77-bu-% sud-du-dm in ZIMMERN, KL. 8 and 9 after line five of that series. A duplicate will be found in BL. pp. 37-39, which see for critical notes on the reconstructed TEX: OBVERSE | 1. *Babbar-gim é-ta [ | 1. Like the sun-god arise........ BU INUHUT LON 2 Fs oe ahs ws oe >A) ig Ce} Ca RE laren ee A 3. a-a *Mu-ul-lil u-[mu-un kur- 3. Father Enlil, lord of the lands. kur-ra 4. *Mu-ul-lil a-mu-[un dug-ga-zi- 4. Enlil lord of faithful word. da| 5. am-nd-a gud-dé sig-gan-nu-di 5. Crouching wild ox, bull that rests not.! 6. *Mu-ul-lil dam-kar-[ra ki-dagar- 6. Enlil herdsman of the wide ra| earth. 1 For the interpretation, see RA. 12, 27 n. 5. 310 . ki-nd-a-ni d-dg-[ga-e Ra |lu 2 |mag dug-li . [é(?)|-ku-a UNIVERSITY MUSEUM—BABYLONIAN SECTION _ de-mu-un mu erin-na-[nt sag-ma- al ki| _ wemu-un 14 erin-a-[ni ga-eri-dm da-\ma-(la] _ ae-mu-un ki-dir-a-ni [uru 1r-tr] gal-7u| _a-a “Mu-ul-lil uru-[ta Nibru-kz| . é-kur é-Sag-gi-pad-da-ta . gi-gun-na gis-tir-Sim [®ertn-na- ta rat )SeS-dii-a-ka SeS-mul[..... ta] eal |st-ra é-t-[di- ta | é babbar nu-|zu-ta] . [é|-gi-dim-dim-ma_ 1-dé |nu-bar- ri-ta| dug-|dug-ta| 85 k-[ku-igi-lal-a-ta| ra |-silim-ma mu-mar- [mar-ra-ta| ye 8. Lord who summons his toilers, recorder of the earth. Lord who causes to abound oil for his toilers, milk for the newly born.! Lord whose abode is the city of weeping. In whose chamber oracles are interpreted. . Father Enlil in (thy) city Nip- pur. . In Ekur temple of (thy) heart’s choice. _ In the great dark chamber of odorous forest and cedar. In : ’ Ra Byker” the house of vision, [nee house which knows the sunlight not, _ In the house of the “reed of sorrow,’’ which eye beholds not, P-In thefereaty ace causing pros- perity to abound, In Ekua gate of the lifting of the eyes, REVERSE |] sub-bi Se-ib é-[kur-ra-ta?| ki-na- an-gi-gi-ra* Pe Wy a 2 © (6 wie s)) © 8 88 be) @. Of elle ee) 016 6) ae eae ee Prayer for the brick walls of Ekur that it be restored to its place. ki-$u-bi-im 22. It is a service of prostrations. ' See for readings BL. 38, 9. * See also Tablet Virolleaud, Rev. end. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 511 LITURGY OF THE CULT oF KE& (Nippur Fragments and Ashmolean Prism.) Kes and Opis, two closely associated but unlocated southern cities of Sumer, lay apparently somewhere in the region between Erech and Suruppak. So closely were they united that the same cult of the great mother goddess obtained in both.) According to IT Raw. 60a 26, Innini of Hallab was the queen of Ke’. The Sumerian liturgy, BL. p. 54, names Nintud as the goddess of | this city, but the list of mother goddesses in PSBA. 1o11 Pl. XII calls her by the name Ninharsag,? where she is associated with Ninmenna, epithet of the earth mother in Adab a city near Suruppak. A fragment, No. 102 in BL., reads her title at Kes as Aruru. These various epithets all refer to the earth mother whose principal married type is Ninlil. In fact one liturgy actually names Ninlil as the goddess of KeS, SBP. 24, 74. On the other hand, a cult document of the Neo-Babylonian period names Kallat Ekur, the bride of Ekur, as the goddess of U-pi-za or Opis, VS. VI. 213, 21.2. The bride of Ekur is Ninlil. Thus the twin cities KeS and Opis of Sumer with their cult of the earth mother Ninharsag or Nintud were imitated in later times in Akkad and located on the Tigris where Opis survived into Greek times (7s) and KeS seems to have become confused in writing with KiS a famous city near Babylon. At Opis in Akkad a male satellite [gi-du was associated with the mother goddess and we 1 Also Opis was sometimes called Ke, see CT. 16, 36, 3, k1-e-51, gloss on the ideogram for Opis. 2 For Ninharsag at KeS, see also SAK. 14 XVIII 6. Another title of the goddess at KeS is Ninmah, SAK. 237e. 3 Here the god of Opis is given as Igidu, a form of Nergal. In this late text Opis on the Tigris at Seleucia is probably intended. The southern Ke and Opis were imitated in Akkad, at any rate in later times, and Ke’ was apparently confused with Kis which gave rise to a second Ki¥ in Akkad. The ancient and historical Ki§ at Oheimer on the canal of the Euphrates should not be confused with Ki corruption for the new Ke near Seleucia. 312 UNIVERSITY MUSEUM—BABYLONIAN SECTION may be safe in assuming that he was borrowed from the original southern cult... Of the names Ninharsag, Aruru, Nintud, Ninmah, Innini of Hallab, we are not certain which one applied especially to KeS and Opis. In any case the liturgy which we are about to discuss had some special name for the goddess here. In a refrain which recurs at the end of each melody the psalmists say that the god of Ke&, that is probably Igidu,? was made hke A&8irgi, or Ninurta, and that its goddess was made like Nintud, hence the special name of the mother goddess in this liturgy cannot have been Nintud. So far as the text of this important liturgy in eight melodies can be established, it leads to the inference that, like all other Sumerian choral compositions, the subject is the rehearsal of sorrows which befell a city and its temple. Here the glories of Kes, its temple and its gods are recorded in choral song, and the woes of this city are referred to as symbolic of all human mis- fortunes. The name of the temple has not been preserved in the text. But we know from other liturgies that the temple in Ke’ bore the name UrSabba.? The queen of the temple UrSabba is called the mother of Negun, also a title of Ninurta in Elam.* The close connection between the goddess of Kes and Ninlil is again revealed, for Negun is the son of Ninlil in the theological lists, CT. 24, 26,112. Therefore at KeS we have a reflection of the Innini-fammuz cult or the worship of mother and son, mother goddess Ninh or Ninharsag, and Igidu or Negun. ‘The god /gi-du of Ke§S is identified with Ninurta as were most of the male satellites of the mother goddesses in various cities. CT. 25, 24 K. 8219, 17+K. 7620, 18, “Igi-du= *Nin-urta. According to CT. 25, 12, 17 it is one of the titles of Ninurtain Elam. But in CT. 24, 36, 52 “/gi- du is a form of Nergal, and in the omen text, BorssierR, DA. 238, 10 he is explained as “Meslamtaéa, a form of Nergal. 2 Or perhaps Negun. See below. * BL. 72, 14. Here Ke8 or Kisa is written with the ideogram for Opis. AGI ..25,-12) 23. pee SBE ers0, a0, 5SAK. 118 XXVII 2. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 313 Ke8 and Opis must have been closely associated with both Erech and Suruppak, and of traditional veneration in Sumer. KeS is mentioned in a list with Ur, Kullab (part of Erech) and Suruppak, Smitu, Miscellaneous Texts 26, 5. Gudea speaks of a part of the temple in Lagash which was pure as Ke§ and Aratta (i. e. Suruppak).!| The various mother goddesses of Eridu, Kullab, Ké&8i, Laga’ and Suruppak are invoked in an incantation, CT. 16, 36, 1-9. The first melody of the Ashmolean Prism contains a reference to the horse of Suruppak. The textual history of this liturgy is interesting. The major text is written upon a four-sided prism now in the Ashmolean Museum of Oxford. The object is eight inches high, four inches wide on each surface and is pierced from top to bottom at the center by a small hole, so that the liturgy could be turned on a spindle. The writer published a copy of this prism or prayer wheel in his Babylonian Liturgies. he eluci- dation of this exceedingly difficult text was lightened somewhat by the discovery of a four column tablet in Constantinople, which originally contained the entire text. It was afterwards published as No. 23 of my Historical and Religious Texts. Since the edition of these two sources, the Nippur Collection in Phila- delphia has been found to contain several fragments of the same liturgy. A portion of the redaction on several single column tablets had been already published by Rapau in his M1scellaneous Sumerian Texts, No. 8 (=Ni. 11876), last tablet of the series containing melodies six, seven, and eight. | failed to detect the connection of RADAUv’s tablet at the time of the first edition but referred to it with a rendering in my Epic of Paradise, p. 19. eee ere eet 1A temple é-an-za-kar is assigned to Opis in PoeBEL, PBS. V 157, 8 and ZIMMERN, KL. 199 Rev. I 37 (here without é). This temple can hardly be the one which forms the subject of the liturgy on the Ashmolean Prism. 314 UNIVERSITY MUSEUM—BABYLONIAN SECTION Another tablet, also from a single column tablet redaction at Nippur, has been recovered in Philadelphia, Ni. 8384.1 This text utilized here in transcription contains a section marked number 4 on that tablet but all the other sources omit It. Hence this redaction probably contained nine melodies. The new melody has been inserted between melodies three and four of the standard text. If evidence did not point otherwise the editor would have supposed that Ni. 8384 and 11876 belonged to the same tablet. But Ni. 8384 has melodies four, five and six of its redaction with the catch- line of the next or its seventh melody which partly duplicates the Radau tablet. Moreover, these two tablets have not the same handwriting and differ in color and texture of the clay. Finally a small fragment, Ni. 14031, contains the end of the second melody and the beginning of the third on its obverse. The reverse contains the end of the sixth melody. This small tablet undoubtedly belongs to the four column tablet in Con- stantinople. [he two fragments became separated by chance when the Nippur Collection was divided between Philadelphia and the Musée Imperial of Turkey. Ni. 14031 will be found in my Sumerian Liturgical Texts, No. 22. Under ordinary circumstances a text for which so many duplicates exist should have yielded better results than I have been able to produce. But the contents are still obscure owing largely to the bad condition of the prism. My first rendering of the interesting refrain in which I saw a reference to the creation of man and woman was apparently erroneous. The refrain refers rather to the creation of the mother goddess of Ke’ and to her giving birth to her son Negun.2 Oe * Published by Barton, Miscellaneous Religious Texts. * A new copy of the Ashmolean Prism is published in the Revue d’ Assyriologie, Vol. XVI. 23. 24. (p25. 26. aT 28. 20. 30. afte 32) 33. 34. 35. 2. 3. [é ke]5-(k1)-dug-ga dii-a 23% [é(°)] EN-HAR-(ki)-dug-gu dii-a OP [é....] nun-gim an-na dirig-ga 25. [é.......] azag-gim ? -si ri-a 20. [é] an-na-gim mis kur-kur-ra 27, [@....] tir-gim ki-a-ta sur-sur-ra 28. (Gide x2) -]gim mur-du ninda-gim 20. gu-nun-di' fet re ] bi-ta lipis kalam-ma 30. CARS ] bi-ta gid Ki-en-gi-ra x, (eae oie: ] zb-gal an-e-ri> us-sa 32. [é@......]-da-gal an-e® u8-sa Bae (feelin 2a an-e.. us-sa 34. [é-........] -na [an-e] u¥-sa 35. Gorm ll ea OMRRE AE coon ss Lk ee aL 27 2 é an-ni(?) Su-[ ] STEPHEN LANGDON-—SUMERIAN LITURGIES AND PSALMS Corn! ee oe eno OP eee Cel KS BPG 6) 6) fe 6. © 6 Feu. e016. 6s" 6 € as 315 (Lines 1-22 defaced) oS tere ae sO Ogee Che ce LSI Leite eek hte ea e-iee Sow: etna. 6 [Temple] in holy Ke¥ builded. [Temple(?)] in holy EN-HAR builded. [Temple] like......nun, like heaven exceeding all.1 [Temple] like the pure........ clothed in [Temple] like heaven the illumi- nation of the lands. [Temple] like......tur in the earth founded. [Temple] like... roaring, like a young bull bellowing. [Temple] in whose... .the hearts of the creatures of the Land 4 [Temple] in whose....the soul Oh ELOrOUIMerat ak ees [Temple], great..... IB, attain- ing unto heaven. [Temple], great... .da, attaining unto heaven. [Temple], great..... , attaining unto heaven. [Temple......], attaining unto heaven. mee heaven and eartioen. Cra BAe y. 707, 7- 2 Probably for gud-NINDA =biru, miru. 3 Var. na. 4 Some verb seems to be missing here. 5 So the prism. © Var. n1. The construction is obscure 316 UNIVERSITY MUSEUM—BABYLONIAN SECTION 4. © En-lil-li ag sth. aie 4. Enlil above all. ict Lo 5. ama * Nin-tud e5- hare ed 5. The mother, Nintud oracles... .. 6. é Kek-ki. na. 6. Temple in KeS.. 7. EN-HAR-(ki)=gim pine Mee, 7. Like EN-HAR it here been “ort: $i-in-[ga-an-tum-mu] surpassing; verily man has brought solicitude for it.’ 8. ur-sag-b1 4. 43-Sir-gi-gim rib-ba 8. Its hero like ASSirgi has been 0. ama $i-in-ga-an'-u-tud 9. | made surpassing; themother® verily has borne him. 10. nin-bi *Nin-tud-gim rib-ba-ra 10. Its lady like Nintud has been a-ba® er-mu-ni-in-dug made surpassing. And then wailing began. 11. gh 2 kam-|ma-am| 11. It is the second song. 12. é an-sn gud-da ki-Su........ 7 12. Temple, in heaven resplendent, in earth. eyo. 13icb ah RIS eee ae 13; Temple, in° heavens emia earth. 14. 6 an-Su sikka® ki-su udu-|gim. .. 14. Totnleen in mheiven Green a bai ~] goat, on earth like a sheep.. D5. cbo ANB akg ki-sn dar-|bar-gim 15. Temple, in heaven (ike) ...., in Coe one earth like a roe.. 16. é an-Su.....gim....k1-Su dar- 16. Temple, in heaven like...... 14; bar-gim..... in earth like a roe..... 17. € an-Su mus-gim_ sig-ga_ ki-Su 17. Temple, in heaven like a dragon babbar-gim za-e lag-(lag?] gleaming, on earth like the sunlight thou shinest. 1 Variant Constple. omits kz. > Cf. ki-gim rib-ba=kima irsitim Situkat, DevitzscH, AL? 134, 5. KAL (ri-ib) =Situku, Chicago Syllabar 287; rib=Sutukku, CT. 19, 11, 12; nam-kalag-ga-ni rib-ba=dannussu Situkat, IV Raw. 24a 48; ana-gim ki-gim rib-ba-zu-ne=Sa kima Samé u irsitim Situgata, SBP. 250, 6. See also EBELING, KTA. 32, 5, rib-ba=Su-tu-ku. * [he meaning is obscure. For the suggested rendering cf. en me-a tim-ma, the lord who cares for the decrees, SAK. 204, 6. * For this emphatic verbal prefix cf. Detitzscu, AL’, 134, 5; ZIMMERN, KL. 68 Rev. 24. °I. e. Nintud. For wmmu in the sense of “mother goddess” note CT. 16, 36, 1-9 where the various mothers of Eridu, Kullab, Ke8, Lagash and Suruppak are invoked. The reference here is undoubtedly to Ninlil as the mother of Negun, SBP. 156, 39. 6 q- -ba=arka, and then. The same phrase in BE. 31, 2, 7 and for aba, see especially Sum. Gr. N 241. er-du(g) probably variant of er-du=damamu. ™Ni. 1 4031 in PBS. X No. 22 has as the verb the sign dug written five times, as also the prism. * Restored from the variant Cstple. Rev. I 10. aan 18. 19. 20. 21. 22. 23). 24. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS é an-su babbar-gim é-a ki-*n 4-Nannar-gim...... é an-’u kur-ra ki-Su idim-ma é an-ki 3 gu-ma-bi na-nam EN-HAR-(ki) gim rib-ba galu $1-in-ga-an-tum-mu ur-sag-bi * A¥-Sir-gi-gim rib-ba- [ra] [ama] S1-in-ga-an-u-tud [nin-bi] *Nin-tud-gim rib-ba-ra a-ba er-mu-ni-in-dug 317 18. Temple, in heaven like the sun yey arising, in earth like the new MOON aes . Temple, in heaven shining,’ on earth loud crying.? . Of the temple of heaven and earth three are its attendants. Like EN-HAR it has been made surpassing; verily man has brought solicitude for it. Its hero like ASSirgi has been made surpassing; the mother verily has borne him. Its lady like Nintud has been made surpassing. And then wailing began. ane ese [gu] 3-kam-ma-[am| ..| ni-gal-ar an-n1 mu- mag sa ....:fgal *En-lil-li nam- ma-n1 gal tar-ri foe , , . (6) d-nun-gal “ A-nun-ge-ne kalam sigi(r)® lam(r)-mu . € ki-dur im-dub-bu* dingir gal- gal-e-ne . € an-ki-bi-da gis-gar-bi ni-gar me el Su-ba-e-tag . € kalam ki-gar-ra zag-gar-ra us- $a 25. 8384. AiR ENIDIC anette . [Temple It is the third section. in splendor blazing, which Anu with a far-famed name has named. er | great, whose fate Enlil has grandly decreed. [Temple]......of the Anunnaki, in the Land starlike gleaming. Temple, peaceful dwelling place of the great gods. . Oh temple whose design in heaven and earth has been planned, thou art possessed of pure decrees. Temple erected in the Land, where stand the chapels of the gods. 1 Sor kur=napabu, better than my former rendering of this passage. 2 idim=Segh, nadaru (cf. THompson, Reports 82, 6 with 108, 5), refers to the rumbling of the great gates of the temple. * Bta27200 4 Same phrase in Cray, Miscel. 31, 33. Cf. R (si-g1) =kakkabu, CT. 18, 40, 4. 318 is. UNIVERSITY MUSEUM—BABYLONIAN SECTION . é-kur ge-gal ka-zal ud-zal-zal-l _é& “Nin-gar-sag-ga 7i-kalam-ma ki-bi-¥ gar . é-gar-sag-gal Su-lug-ga thum-ma nig-nam-ma-ni nt'-kur é......da-nu ka-as-bar nu-ga-ga .é.......kalam-dagal-s1 la-a . [é| kalam Sar u-tud numun gis- isimu tuk-tuk . [é| lugal u-tud nam kalam-ma tar- TL . [é] bar-bar kar su-kin-ditr-bi ag-dé . EN-HAR-(ki)-gim_ rib-ba_ galu S1-1n-ga-an-tum-mu . ur-sag-bi. * AS-Sir-gi-gim rib-ba ama Si-in-ga-dm-u-tud . nin-bi “Nin-tud-gim rib-ba-ra a-ba er-mu-ni-in-dug [gu 4|-kam-ma-dm 14. 15. 17 . Mountain house, radiant with abundance and festivity. . Temple in whose place Ninhar- sag has instituted the breath of life of Sumer. . Great mountain -house, made worthy of the rituals of puri- fication, of its possessions nought changes. . Temple..........ceases not to render decision. . Temple........unto the wide Land bearing. . [Temple] causing the multitudes of the Land to produce off- spring, causing the seed to send forth sprouts. . Temple that gives birth to king, decreeing the fate of the Land. Like EN-HAR it has been made surpassing; verily man has wrought solicitude for it. . Its hero like ASSirgi has been made surpassing; the mother verily has borne him. Its lady like Nintud has been made surpassing. And then wailing began. ee EEE eee 18. pn i a ee It is the fourth section. SE Se ‘ni=nu; cf. SBP. 138, 22, ni-kus-; PoEBEL, PBS. V 26, 10. 26. a7 STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 319 ASHMOLEAN Prism, Cot. II [urul!-in-ga-dm = uru-1n-ga-dm Sag-bi a-ba a-mu-un-7u" é KeS-ki uru-in-ga-dm Sag-bi a- ba a-mu-un-7u . Sag-bi-a ur-sag ur-sag-e-ne St- mu-un-si-d1-e-ne . es-bar-kin-diug-ga Su-gal mu-un- SO ltaiss ancityrdtaiseas cli ennelts secrets who shall understand? 27. The temple of KeS is a city! Its secrets who shall under- stand? 28. Within it the heroic ones admin- istrate. 29. The oracles proclaimed grandly du-dus it executes. . &-e gud-udu'-dam gud-dm-ma- 30. gur-ri(?)-en . Pee tum-ma-dm lug-lug-.. .. Ble . &e gud-Sdr-ra-dm> al-dug-|gar] 42) . &e udu-Sdr-ra-am_ al-dug-|gar| 33. . gi8-KU-LIL(?)-ne® gu-LI L-ma- 34. | dm gal-l1..... PRBS dd oy PUT. oe. 35. es cet I al ee ase 9G! _ 8 4-TU-GAB-LIS-dam an-da- Lp i-PIaS A L(S) e002 2. . far-sag-da md-a® an-da-sig-sig- ai [ga-am?| . EN-HAR-(ki)-gim_ rib-ba_ galu $7-in-ga-tum-mu _ur-sag-bi. “A¥-Sir-gi-gim rib-ba ama Si-in-ga-an-u-tud 4. Like EN-HAR it has been made surpassing; verily man has wrought solicitude for it. 5. Its hero like ASSirgi has been made surpassing; the mother verily has borne him. eee ve ee ee 1So on Var. Cstple. II 6. 2 First example of the verb zu strengthened by augment a, cf. a-ru, a-sil in Babyloniaca \\ 96. 3 Cf. Gudea, Cyl. A 10, 18. 4Semitic sénu? Cf. Epetinc, KTA. No. 4 Rev. 13. 5 Var. Cstple. an. 6 Read ge-ne? Ni. 8384 ge(?)-e-ne. TNi. 8384 dam. 8 So on 8384. 320 UNIVERSITY MUSEUM—BABYLONIAN SECTION 6. nin-bi *Nin-tud-gim rib-ba-ra a- 6. Its lady like Nintud has been ba er mu-ni-in-dug made surpassing. And then wailing began. 7. [gu! 4-kam-ma-adm 7. section four? it is. 9. é[ | 9. 10) 2:1) Fla ae (9) te ear | | 10. : 11. Sag-bi-a ur-sag ur-sag-e-ne S1-mu- Ge Within it the heroic ones admin- un~s1-d1-e-ne istrate. 12. “Nin-gar-sag-ga uSumgal-dm 12. Ninharsag placed it in the bosom Sag-ki 1m-| | of the earth like a python. 13. *Nin-tud ama-gal-la tud-tud mu- 13. Nintud the great mother...... un-| | 14. “Sul-pa-e-a pa-te-si-ge nam-en- 14. Sulpae the priest king lordship na mu [| ] | SAE Way eon rr ee Cy 15. “A¥-Xir-git ur-sag-ga AB>-mu- 15. ASSirgi, the champion,........ | Sao eee | 16. *Urumas ligir-gal-im® edin-na- 16. UrumasS great prince in the an’ mu-da-an-[........] (heavenly) plain has...... 17. é-e stkka lu-lim® gi-adm-ma-gur- 17. The temple assembles the rams AL and bucks. 18. EN-HAR-(ki)-gim rib-ba galu 18. Like EN-HAR it has been made 5i-1n-ga-an-tum-mu surpassing; verily man has wrought solicitude for it. 19. ur-sag-bi 2 4¥-Xir-gi!-gim rib-ba 19. Its hero like A8Sirgi has been made surpassing; the mother 20. ama S1-in-ga-a-an-u-tud 20. verily has borne him. ee EEE ee ' Var. Cstple. é. See below line 21 and BL. 88 n. 4. * Fifth section on Ni. 8384. * First sign on Ni. 8384 Rev. 1. * Ni. 8384 gi. * Same sign on Var. Cstple. But Ni. 8384 has a sig apparently related to the difficult sign Which I assimilated to Br. 4930 in AJSL. 33, 48. The sign on Ni. 8384 recurs in ZIMMERN, KL. 35115. ® Var. Ni. 8384 gal-e; Var. Cstple. gal-la. According to CT. 24, 10, 8 the throne bearer of Enlil, but in 24, 26, 124 a ligir-gal in the attendance of the mother goddess. "Ni. 8384 edin-na; Var. Cstple. edin. 8 Both variants add e. ® Var. of gu-gar=pubburu. See BL. 10, 30. ''Vars. omit gim. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 321 21. nin-bi *Nin-tud-gim rib-ba-ra' 21. Its lady like Nintud has been a-ba er-mu-ni-in-dug made surpassing. And then wailing began. 22. é 5-kam-ma-am 22. It is the fifth? section. 23. é ud-gim ki-gal-la gub-ba 23. The temple like the sun on the vast foundation stands. 24. am-lag-lag-gim edin-na siig-siig- 24. Like a white bull on the land- [g7] scape it reposes. Aa | | e gar-ra é | | DBs 26, | |-bi-ta [ | 20. 27. | -lta | 27. 28-30. (28-30 illegible or lost on all the variants.*) 31. | |erax| 31. ayaral ] gar nu | | 2 ser |] an-Sar ki-Sar 33. aae | ]bi la-ga-ma_ ki-us-sa 34. a5 |] na-ra-ab Uri-(k1)-ka a5e kes-du 36. EN-HAR-(ki)-gim rib-ba*t galu 36. Like EN-HAR it has been made $1-1n-ga-an-tum-mu surpassing; verily man has brought solicitude for it. Gove Ly: 1. ur-sag-bi 4. 4$-Xir-gi-gim rib-ba- 1. Its hero like ASSirgi has been ra made surpassing; the mother 2. ama-a° Si-in-ga-an-u-tud 2. verily has borne him. 3. nin-bi *Nin-tud-gim rib-ba-ra a- 3. Its lady like Nintud has been ba er-mu-ni-in-dug made surpassing. And then 4. é& 6-kam-ma dm 4. It is the sixth section. a a re 1 Ni. 8384 omits ra. 2 Sixth on Ni. 8384. ss Se 3 Lines 29-IV 4 are partially restored from Ni. 14031. 4 First signs on Rapau, Miscel. No. 8= Ni. 11876. 5 So Ni. 11876. 6 So apparently Ni. 11876. 322 UNIVERSITY MUSEUM-——-BABYLONIAN SECTION 6. 1e-aza’ ma-an- 24 la-lal-la-ag(?)°-e§ .. 2... gu ba-ni-ib-gul 25 ei ZU ba-n1-1b-sig-sig 20. .......HUL-AS-A (gloss) e-ga 27. Ai eoge ee A-ANCH UT... .¢-a 1b... .. 28. 209. REVERSE lyfe thy ansaid Peli yin. ANCen Ul y~ cues 327 O father Nannar bright horned light of heaven, mighty of itself, (in thy excellence, yea thou in thy excellence), . Father Nannar, lord of all the heavens, . Lord Nannar, lord of the rising light, . Great lord, who himself has wrought evil to thy city,? mighty of himself, . As for thy city Nippur, he. who has wrought evil to thy city, EN bodes ad ic itak 3. Thy city and land are afflicted with woe. thiyeneses the scribes are driven away. .the augurers are exiled. Palilveyees sets) destroy ed: arena?) a @ ketal. @2 ca ye: eb € yy OP 0 eb 6-82 Cuneo Oey el Let le a0. ae [gu-ud nim] kur-ra [mu-lu ta-7u mu-un-7U| Exalted hero of the world, doth any one comprehend thy form?’ 1 See BL. p. 132. 21. e. Sin himself is the author of Nippur’s sorrows. 3 Glossed kz. 4 AH; transcription and interpretation uncertain. 6 Hereby is established the reading pa(g)-da=midu, kapdu. Probably a kind of augurer. ~ 6 Probably tautological writing for lallag=itabbulu, Voc. Hittite 7509. 7 Cf. the first melody of the Ninurta series ga-ud nim kur-ra; see SBP. 226; BL. No. 9 and SBH. 4o. 328 UNIVERSITY MUSEUM—BABYLONIAN SECTION 2. [kar-ra-|du Sa-ku-u $a ma-a-tim 2. kat-tuk [man-nu 1-lam-mad] 3. alim-ma umun ur-sag-gal 3. Honored one, lord, great cham- pion. 4. ur-sag-gal umun si “Mu-ul-lil- 4. Great champion, lord, light of la-ge Enlil. | 5. alim-ma abil é-kur-ra 5. Honored one, son of Ekur.! 6. ur-sag-gal_ umun é-Su-me-DU” 6G; ta champion, lord of ESume- ut. 7. umun é-Sag-mag-a umun-e é-1-be- 7. Lord of ESamah, lord of E-ibe- Su-gud Sugud.? , 8. umun sukkal-mag-di* gal-ukkin 8. Lord, great messenger, the her- “Nusku-ge ald Nusku. 9. “Mas-tab-ba * Lugal-gir-ra 9. The twin god, Lugalgirra. 10. dug-ga-7u mu-lu ta-7u mu-un-7Uu 10. As to thy commands, who com- prehends thy form? 11. tag-a-zu mu-lu 11. As to thy succor, who compre- hends thy form? 12. e-ne-em-zu mu-lu 12. As to thy word, who compre- | hends thy form? 13. edin-na di-di edin-na Se-am-du 13. She wanders on the plain, on the plain she wails. | 14. ama gasan tin-dib-ba edin-na 14. The mother, queen who gives life to the dead, on the plain wails. 15. nin gasan nigin-gar-ra edin-na 15. The queen, lady Nigingar, on the plain wails. 16. nin gasan Lara-ak-(ki)-ge® edin- 16. The queen, lady of Larak, on na the plain wails. * Similar passages have é-Sdr-ra (SBP. 226, 8; SBH. 40, 8) chapel of Ninlil in Ekur (SBP. PAIN 7 he * Temple of Ninurta in Nippur. A syllabary recently published by ScHEIL (RA. 14, 174 1. 7) explains the name by bit gi-mir par-si bammu, Temple which executes the totality of decrees. — Note, however, the epithet é 7-dé-ila=bit ni$ iné, House of the lifting of the eyes, SBP. 208, 11. * In any case an epithet of the temple of Urta in Dilbat, Ibe-"“Anum. For this reading J-be see vars. /-bi, Im-bi, BL. p. 134. The word ibi is probably Sumerian for igi, and shows that the phonetic rendering i-de is erroneous. The dialectic pronunciation of 1g7 was ibe and despite the Semitic variant imbi the name is apparently Sumerian [be-Anu, Temple of the eye of Anu. Here Su-gid is an epithet for Anu, i. e. the lofty. * See also SBH. 132, 46; BL. No. 56 Rev. 31; Craic, RT. 20, 30. This text has a variant a for dt. * Probably part of the great city Isin, see SBP. 160 n. =f STEPHEN LANGDON-—-SUMERIAN LITURGIES AND PSALMS 329 17. nin gasan I-si-in-na-(k1) edin-na 17. [he queen, lady of Isin, on the plain wails. 18. nin ama é-dir'-azag-ga edin-na 18. The queen, mother of the holy i city, on the plain wails. 19. nin ama SU-HAL-BI* edin-na 19. The queen, the......mother, on the plain wails. 20. * Ba-% nu-numuz Xdg-ga edin-na 20. Bau, the pious woman, on the plain wails. 21. é& érab-ri-ri umun *%Sd-kut- 21. The abode, Erabriri, of the mag-a edin-a lord Sakutmah on the plain wails. 22. e-lum-e la-lu u-u-a u-'u-a 22. Oh honored one, the exuberant, alas, alias: 23. 96-dm mu-Sid-bi-im duppu 3-kam 23. Ninety-six is the number of its e-lum di-da-ra nu al-til lines. Third tablet of Elum didara, unfinished. 24. gab-ri Bar-sip-(ki) kima labiri-Su 24. Copy from Barsippa, according Sa-tirsma barim duppu “Bél- to its original, written and ik-sur mari-su $a * Bél-iskun- collated. Tablet of Béliksur NI son of Belishkunni, 25. mar Iddin-“Papsukkal pa-lib 25. son of Iddin-Papsukkal wor- 4-Nabu ina Xar-tum la ustesir shipper of Nebo. In fraud ina me-ris-tum la u-Sa-bi' he has not translated it and with wilful readings has he not published it. 1 Probably variant of é-diir=aduri, kapru, village, city, PoEBEL, PBS. V 106 IV 30; see also Il Raw. 52, 61 f. Note the similar title of the city of Bau uru-azag-ga in SAK. 274; BL. 147. Here the title refers to Isin not Lagash. 2 Cf. Craic, RT. I] 16, 18 “Ama-SU-HAL-BI-ta. 3 Cf. CT. 12, 34 20; ina Sar-tu la uSteSir-Su u ina me-ris-tum la 1-kal-li, “By fraud he has not translated it and with wilful readings has he not published it.’’ For SuteSuru, “to translate or edit a tablet,” see LEHMANN, Shamash-shum-ukin, Taf. XXXIV 17 akkadi ana Sutesurt1, “to translate into Akkadian.” On this difficult passage concerning the education of ASurbanipal see Sumerian Grammar, p. 3 and corrections by UNenap in ZA. 31, 41. tkallt probably for ukallim; note the variant u$abi=uspt. 330 UNIVERSITY MUSEUM—BABYLONIAN SECTION 6060 (No. 12) BABYLONIAN CULT SYMBOLS Ni. 6060, a Cassite tablet in four columns, yields a notable addition to the scant literature we now possess concerning Baby- lonian mystic symbols. A fragmentary Assyrian copy from the library of ASurbanipal was published by ZIMMERN as No. 27 of his Ritual Tafeln. The Assyrian copy contains only fifteen symbols with their mystic identifications, in Col. I] of the obverse. The ends of the lines of the right half of Col. I are preserved on ZIMMERN 27, and these are all restored by the Cas- site original. The obverse of these two restored tablets contained about sixty symbols with their divine implications. Most of them are the names of plants, metals, cult utensils and sacrificial animals, each being identified with a deity. A tablet in the British Museum, dated in the 174th year of the Seleucid era or 138 B. C., Spartola Collection I 131, published by STRASSMAIER, ZA. VI 241-4, begins with an astronomical myth concerning the summer and winter solstices! and then inserts a passage on the mystic meanings of ten symbols. The myth of the solstices runs as follows: “In the month Tammuz, 11th day, when the deities Minitti and Katuna, daughters of Esagila,? go unto Ezida® and in the month Kislev, 3d day, when the deities Gazbaba and Kazalsurra, daughters of Ezida, go unto Esagila—Why do they go? In the month Tammuz the nights are short. To lengthen the nights the daughters of Esagila go unto Ezida. Ezida is the house of ‘Only in a loose sense. From Tammuz to Kislev is the period of death, from Kislev to Tammuz the period of revivification of nature. See on the meaning of this passage KUGLER, Im Bannkrets Babels 62-5. * Temple of Marduk in Babylon. * Temple of Nebo in Barsippa. we STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 331 night. In the month Kislev, when the days are short, the daughters of Ezida to lengthen the days go unto Esagila. Esagila is the house of day.”” The tablet then explains the Sumerian ideogram gubarra = ASrat, the western mother goddess Ashtarte, and says that ASrat of Ezida is poverty stricken.!. But ASrat of Esagila is full of light and mighty.2. Some mystic connection between ASrat or GeStinanna, mistress of letters and astrology,’ scribe of the lower world, and the daughters of night and day existed. This cabalistic tablet here refers to a mirror which she holds in her hand and says she appeared on the 15th day to order the decisions. The 15th of the month Tammuz Is probably referred to or the beginning of the so-called dark period when the days begin to shorten and Nergal the blazing sun descends to the lower world to remain 160 days.* For some reason ASrat, here called the queen,® appears to order the decisions, probably the fates of those that die. The phrase ‘““The divine queen appeared”’ is usually said of the rising of stars or astral bodies, but the reference here is wholly obscure. As a star she was probably Virgo. At any rate some mystic pantomime must have been enacted in the month of Tammuz in which the daughters of Esagila and Ezida and the queen recorder of Sheol were the principal figures. The pantomime represented the passing of light, the reign of night and the judgment of the dead. Clearly an elaborate ritual attended by magic ceremonies characterized the ceremony. At this point the tablet gives a commentary on 1 mas-da=muskénitu. 2 Sarabitum. 3 See Tammuz and Ishtar, p. 151. A%rat or the western Ashtoreth usually had the title bélit séri, “Lady of the plains” and was identified with the Babylonian GeStinanna and Nidaba. Hence [Bélit-]séri is dupSarrat irsitim, scribe of the lower world, K.B. VI 190, 47; cf. 1V R. 27 B 29. 4 See lines 51-4 of this tablet. Nergal descends into the earth on the 18th of Tammuz and remains until the 28th of Kislev. 5 lat Sorat. 332 UNIVERSITY MUSEUM—BABYLONIAN SECTION the mystic meaning of cult objects used for the healing of the sick or the atonement of a sinner. Obviously some connection exists between this mystagogy and the myth described. The commentary is probably intended to explain the hidden powers of the objects employed in the weird ritual, at any rate the mystery is thus explained.’ (1) Gypsum is the god Ninurta.? (2) Pitch is the asakku-de- mon.? (3) Meal water (which encloses the bed of the sick man) is Lugalgirra and Meslamtaea.* [A string of wet meal was laid about the bed of a sick man or about any object to guard them against demons. Hence meal water symbolizes the two gods who guard against demons. See especially EBELING, KTA. No. 60 Obv. 8 zisurra talamme-Su, “Thou shalt enclose him with meal water.”] (4) Three meal cakes are Anu, Enlil and Ea.® (5) The design which is drawn before the bed is the net which overwhelms all evil. (6) The hide of a great bullis Anu. [Here the hide of the bull is the symbol of the heaven god as of Zeus Dolichaios in Asia Muinor.] (7) The copper gong*is Enlil. But in our tablet II 13 symbol of Nergal and in CT. 16, 24, 25 apparently of Anu. The term of comparison in any case 1s noise, bellowing. (8) The great reed spears which are set up at the head of the ‘Here epitomized. It will be found transcribed and translated by ZIMMERN in his Zum Babylonischen Neujabrfest, p. 129. 2 MAS. See below Col. II 15, gypsum is Ninurta, the god of war, primarily a god of light. Gypsum, Sum. im-bar, “radiant clay,” became symbolic of Ninurta because of its light trans- parent color. *So, because gypsum, lime and pitch are smeared on the door of the house and the god of light (Ninurta) tramples upon the demon of darkness. * Two inferior deities related to Nergal, god of the lower world. Their images placed at the enclosure of a house prevent the demons, ZIMMERN, Rt. 168, 21 f. The image of Lugalgirra designed on a wall prevents the devils, ibid. 166, 12. He binds the evil ones, IV R. 21* C III 26. The two are placed at the right and left of a door to forbid the devils to enter. Maklu VI 124. ° The great trinity: heaven, earth and sea. ° In any case a cult utensil on which a noise was made, CT. 16, 24, 32. STEPHEN LANGDON——-SUMERIAN LITURGIES AND PSALMS 333 sick man are the seven great gods sons of IShara. The seven sons of [Shara are unknown, but this goddess was a water and vegetation deity closely connected with Nidaba goddess of the reed.1. The reed, therefore, symbolizes her sons. (9) The scapegoat is NinamaSazagga. Here the scapegoat typifies the genius of the flocks who supplies the goat. See, however, another explanation below Obv. II 17. (10) The censer is Azagsud. The deity Azagsud in both theological and cult texts is now male and now female. As a male deity he is the great priest of Enlil, CT. 24, 10, 12, and always a god of lustration closely connected with the fire god Gibil, Meek, BA. X pt. 1 No. 24, 42. But ordinarily Azagsud is a form of the grain goddess who was also associated with fire in the rites of purification. As a title of the grain goddess, see CT. 24, 9, 35=23, 17; SBP. 158, 64 A-sug where ZIMMERN, KL. 11 Rev. III 11 has Azag-sug. She is frequently associated with Ninhabursildu and Nidaba (the grain goddess) in rituals, ZIMMERN, Rt. 126, 27 and 29; 138, 14, etc. The censer prob- ably symbolizes both male and female aspects, the fire that burns and the grain that is burned. See below II 9, where the censer is symbol of Urasha a god of light. (11) The torch is Nusku the fire god in the Nippur pantheon. Below (II 10) the torch is Gibil, fire god in the Eridu pantheon. The mystic identifications do not always agree, but the term of comparison can generally be found if the origin and character of the deities are known and the nature of the symbol determined. Each god was associated with an animal and a plant and with other forms of nature over which they, presided. When the cult utensils are symbols the term of comparison is generally clear. ere eet 1 See the Chicago Syllabar 230 where she is identified with Nidaba. 2Cf. ZA. 16, 178, 27; BA. V 649, 3; Shurpu VIII ro. 334 UNIVERSITY MUSEUM—BABYLONIAN SECTION Below will be found such interpretations of these mysteries as the condition of the tablet and the limits of our knowledge permit. Most difficult of all are the metal symbols which begin with Obv. I 10. Here silver is heaven, but it can hardly be explained after the manner of the same connection of Zeus Dolichafos with silver in Kommagene. The cult of this Asiatic heaven god is said to have been chiefly practiced at a city in the region of silver mines.!. That is an impossible explanation in the case of Anu whose chief cult center was at Erech. The association of gold with Enmesharra, here obviously the earth god, is com- pletely unintelligible. In Obv. I 31 he is possibly associated with lead or copper as the planet Saturn. In lines I 14-18 the symbols are broken away, but they are probably based upon astronomy. Metals seem to be connected with fixed stars and planets on the principle of color. The metallic symbolism of the planets was well known to Byzantine writers who did not always agree in these matters. Their identifications are certainly a Grzeco- Roman heritage which in turn repose upon Babylonian tradition.? The following table taken from Cook, Zeus, p. 626, will illustrate Graeco-Roman ideas on this point: Kronos—lead (Saturn); Zeus—silver (Jupiter); Ares—iron (Mars); Helios—gold (Sun); Aphrodite—tin (Venus); Hermes —bronze ( Mercury); Selene—crystal (Moon). Our tablet preserves only the names of the deities at this ‘So A. B. Cook, Zeus, 632. 1 would, however, entertain doubts concerning this explanation of silver as the emblem of the Asiatic Zeus and of Jupiter Dolichenus. The identification of this metal with the sky god in Babylonia and Kommagene surely reposes upon a more subtle idea. [For the explanation of silver=Anu and gold=Enlil, see p. 342.] * The Sabeans, a pagan Aramaic sect of Mesopotamia at Harran, are said to have assigned a metal to each planet. Since a considerable part of their religion was derived from Babylonia we may consider this direct evidence for the Babylonian origin of the entire tradition. For an account of the metals assigned to the planets by the Babylonians, Persians, Greeks and Ssabeans, see Bousset in Archiv fiir Religionswissenschaft 1901, article on “Die Himmelreise der Seele.’”’ I'he order of the planets, taken from the Byzantine list above, is based upon their relative dis- tances from the sun. STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 335 point, and if metals stood at the left we are clearly authorized to interpret the divine names in their astralsense. This assumes, of course, that these astral identifications obtained in the Cassite period. Assuming this hypothesis we should have the metals for Beteigeuze, Ursa Major, Venus, Jupiter, Mars, Saturn, New-moon(?), a star in Orion, Venus as evening and morning star, Virgo, and perhaps others. The reverse of the tablet is even more mystic and subtle. The first section connects various cult substances with parts of the body. White wine and its bottle influence the eyes. White figs pertain to a woman’s breasts. Must or mead have power over the limbs as the members of motion. Terms of comparison fail to suggest themselves here and we are completely discon- certed by the fancy of the Babylonian mystagogue. In the next section, which is only partially preserved, we have twelve gods of the magic rituals. The province of each in relation to the city and state is defined. Kushu, the evil satyr who receives the sin-bearing scapegoat, hovers over the homes of men. Muhru, the deity who receives burnt offerings, or incarnation of the fires of sacrifice, dwells at the city-gate. Sakkut, a god of light and war, inexplicably protects the pools. Then follow hitherto undefined and unknown Cassite deities and a break in the tablet. As in the Assyrian duplicate, ZIMMERN Rt. 27, so also here, the reverse contains a lexicographical commentary on mytho- logical phrases. The name of the god Negun is commented upon here and most timely information is given. Both the phonetic reading of the name and the character of the deity are defined. The colophon at the end has the usual formula attached to cult instructions whose contents are forbidden to the uninitiated. 336 UNIVERSITY MUSEUM—BABYLONIAN SECTION Lo ateub-ba cor t.| }! 1. The vessel of holy water.... [of the gods] ) 2. *Nin-babur-sil-du nin(?) [ti-ti- 2. is Ninhabursildu,? queen of in- gel? cantations. ) 3. “*ean-nu-tirt %[ |MES- 3. The little kannu-vessel is the GAR deity ee ones 4. **Sinig *%A-nim 4. The tamarisk is Anu. 5. *Sag-giSimmar® *Dumu-zi 5. The date palm-head is Tammuz. 6. *in-nu-us? Sieg 6. The mashtakal-plant is Ea. 7. &Syl-g1 *Nin-urta 7. The Salalu-reed is Ninurta. 8. “els . * Nina? 8. The El-plant. is Nina. a I AEE NT SNUG fe TES TAT ie.) oy cp * Restoration from Zim. Rt. 27. * This deity appears in incantations as the queen of the holy waters bélit egubbé, 1V R. 28*b 16; Bab. I11 28, Sm. 491, 3. Although placed in the court of Enlil the earth god as sister of Enlil by the theologians, CT. 24, 11, 40=24, 52, where she is associated with a special deity of holy water, “4-gub-ba, yet by function and character she belongs to the water cult of Eridu. Her symbol is the holy water jar (duk) agubba and the deity “Agubba is Su-lug lag-lag-ga Erida-ge, Purifying handwasher of Eridu, CT. 24, 11, A41=24, 53. The river goddess “Jd is also bélit agubbé, CT. 16, 7, 255 where in 1. 254 Ninbabursildu is abat “A-[gub-ba], sister of A gubba, and the river goddess is mother of Enki, or Ea, god of the sea, CT. 24, 1,25. The reading babur for A-HA is most probable, and the cognate or dialectic form hubur is a name for the mysterious sea that surrounds the world. See BL. 115 n.2. The holy water over which she presides is taken from the apsu or nether sea, which issues from springs, hence egubbi is spring water, CT. panty. [If 1. The name, then, really means “Queen of the lower world river, she that walks (du) the streets (s7l).”” The,Semitic scribe of CT. 25, 49, © renders the name in a loose way by bélit télilti bélit Alikat sulé [rapSati], Queen of lustration, queen that walks the [wide] streets (of the lower world). For the title bélit télilti, see CT. 26, 42114. Fora parallel to the description of her walking the streets of inferno, cf. “Kal-Sdg-ga sil-dagal-la edin-na, Lady of purity who (walks) the wide streets of the plain (of inferno), consort of Irragal, god of the lower world, SBP. 158, 59. A variant, KL. 16 III 8 has stl-gig-edin-na, the dark street, etc. * Conjectural restoration from ASKT. 96,21. ZiIMMERN, Rt. 271 3-4 has a longer description of [Ninbabursildu a-ba-lat (44 -gub-ba bélit] mé(?) ¥a nari(?). * Variant of kan-tar, V Raw. 42, 30. °In K. 165 Rev. 8 f. the tamarisk and date palm are said to be created in heaven (gi¥ an-na u-ti) and the same is said of them in Gudea, Cyl. B 4, 10, giS-Sinig git-Sekka (i.e. = Sig = giSimmaru) an u-tud-da. This plant appears frequently in magic rituals, IV R. 596 4 “bi-ni (Semitic), IV R. 16b 31, Shurpu 1X 1-8, and also in medical texts. binu has been identified with Syriac bind, tamarisk. If this identification be correct, a comparison with the Hebrew legend of the manna (bread of heaven in Psalms 105, 40), said to have been the exudation of the tamarisk, is possible. ° Semitic ukuru, Aramaic kérd, see MEIssNER, MVAG. 1913, 2 p. 40 and BE. 31, 69 n. 2. Used both in medicine and magic. 4 Passim in rituals and medicine. See BE. 31, 69, 27; 72,29; Kine, Magic 11, 44; MEISSNER, SAI. 2805, . * In Shurpu VIII 70 mentioned with ¥alalu. A magic ointment made of the El and ma¥takal, CT; 34,9, 41. See also EBetinc, KTA. 90 rev. 17; Kinc, Magic 30, 25. Perhaps identical in name with the stone arzallu, SAI. 8545. Ona Dublin tablet often gis EL. Cf. %-sig-el-Sar= Sému, onion, , | * For the correct reading ni-nd-a, see AJSL. XXXIII 194, 159. *) ee ——————E———E— STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 337 9. gisburru' *Gir-r@ 9. The giSbur wood is the Fire God Girra. 10. ?4%kubabbar YGALS 10. Silveristhe great god(the moon). 11. 42ky-gi 4: En-me-Sar-ra* 11. Gold is Enme§%arra (the sun). 12. 8urudu 4 Fg 12. Copper is Ea. 13. 29£an-na 4-Nin-mag 13. Lead is Ninmah.° 14. [ 1° 4-Ninurta ed ] is Ninurta. sell | ¢Ninlil? 15.°| ] is Ninlil. 16. [ | * Dilbat 16. [ ] is Ishtar-Venus. 17. [ | *“AMAR-RA-GE- ref ] is Marduk-Jupiter. UD-DU-A-LU-TU® 18. [ ] “Lugal-gis-a-tu-gab- 18. [ ] is Nergal-Mars. lik-a° 19. [ | ¢ Sak-kud: Tose ] is Ninurta-Saturn.'° 20. | ] “Nuskut 20. | ] is Nusku. BYe:| ] “Pap-sukkal” 7 at ] is Papsukal. rune meer er ee 1 Here a wood employed in magic, cf. BE. 31, 60, 6+15. In syllabars gis-BUR=gisburru, giskirru, indicates a weapon or an utensil. 2 NITA-DU, fire god, title of Nergal as fire god and identical with 4047 =Nergal. 3 Here certainly Anu, heaven god, followed by Earth and Sea gods. Note also “Gu-la in liturgies passim as title of Anu, BL. 136. Anu=Sin, see p. 342. taj © « Title of Enlil, lord of the totality of decrees. Enlil = Sama’. 5 Originally title of the great unmarried mother goddess bélit ildni, but often a title of the virgin types Innini and Nina, BL. 141; of Gula ibid. Also somewhat frequently she is Damkina, consort of Ea, IV R. 54b 47; CT. 33, 3, 21 her star beside that of Ea. Here she is the mother goddess and the same order, Heaven, Earth, Sea, Mother Goddess in Shurpu IV 42, where Nin-mag has the Var. Nin-tud, Epetinc, KTA. p. 121, II. Symbols of these four deities on boundary stones in same register, Hinke, 4 New Boundary Stone, p. 28 second register, et passim. 6 Possibly a metal stood here, identified with “MAS, a star in Orion (Kaksidi= Beteigeuze), CT. 33, 2, 6; Kine, Magic 50, 29. 7 Possibly the constellation Ursa Major. Margidda, the Wagon is intended, identified: with Ninlil on a Berlin text, WEIDNER, Handbuch 79, 10. See also BEZOLD in DeIMEL, Pantheon Babylonicum 215. 8 From the context certainly a title of Marduk. Zim. 27 ! 19 omits LU-TU. 9Or Bél-sarbe, title of Nergal, v. VAB. IV 170, 67. Between lines 17 and 18 the variant inserts two lines. 10 But Mars in Amos 5, 26. I accept here the later identifications, Nergal-Mars, Ninurta- Saturn. The identifications in the earlier period of Babylonian astronomy appear to have been Ninurta-Mars and Nergal-Saturn. 1 Probably the astronomical form of Nusku as god of the new moon, IV R. 234 4. His char- acter as fire god is symbolized by the torch, ZA. VI 242, 24. In II 10 supply Gibil after ZIMMERN RT. 27, 5. As fire god he is messenger of Enlil. : bey 2 Papsukal, messenger of Zamama, god of Ki’, a form of Ninurta. He also like Nusku derives his messenger character from his connection with light, Papsukal Sa Se-ir-tt, Papsukal of the morning light, CT. 24, 40, 53. Since Ninurta is identified with Alpha of Orion, Pap-sukal is 338 UNIVERSITY MUSEUM—BABYLONIAN SECTION 22.*[ -\¥ag *Sak-kut! Bora ] is Sakkut. 430 -|SID *Ram-ma-nu 2a ] is Ramman. EW ed | "47 shtar Uruk-(ki) 24.0 ] is Ishtar of Erech.? 25. { |''Ishtar A-ga-de-(ki) 255-4 | is Ishtar of Agade.* 26. -|TAR " Be-lit-séri 26. [ ] is Bélit-seri.4 277. | | *Nin-lil 27a ] is Ninlil. 28. | ri-|kis-su-nu “Ninurta Bon | ] their band(?) is Nin- urta. 20.4 | alani sibittt® On| | is the seven gods. 30. | | “En-me-Sdr-ra 3 Olt ] is Enmesharra.° OBVERSE II 2. gis | | ke | 2. 3. g2s [ | & ] 3. [ ] 4. Sim | lagers | hs) | 5. Sim-Sal? [e: | 5. Box-wood is the god......... 6. gi-dug-ga® ie | 6. The good reed is the god...... we identified with one of the stars in Orion, CT. 33.2 Ul igs mul -'b_2i-an-na “Pap-sukal [sukal “Anim [Star] restored from VirOLLEAUD, Supplement LXVII 10. Here he is messenger of heaven and of Ishtar as Venus, queen of heaven, that is, he isa messenger of the powers of celestial light. Nusku and Pap-sukal often occur together in magic texts, Shurpu VIII 10. ‘Here probably Sakkut as lord of light and justice, god of Isin, in his normal capacity. See BL. 120 n. 6. His emblem is something made of date palm, Sag, gi8immar. This deity is unknown in magic texts except in ZIMMERN, Rt. 70, 8. Ishtar of Erech is Venus as evening star, the effeminate Venus of Erech, see Tammuz and Ishtar, 54 and 180 n. 4. * Venus as morning star. The Ishtar of Agade was the type of war goddess, see op. cit. Pp. 100; hence Venus as morning star is sometimes called the Bow Star, KUGLER, Sternkunde II 108. * Western title of GeStinanna, sister of Ishtar. Here perhaps the constellation Virgo. ® The seven gods are the Pleiades, CT. 33, 2, 44. Since they are followed by Enmesharra perhaps here to be identified with the seven sons of Enmesharra (see BE.31, 35). In ZA. VI 242, 20 gi-uru-gal-mes, ‘the great reed spears” are symbols of the seven great gods, sons of I Shara. But traces of the last sign are not those of MES here. ° {n astronomy a form of Nin-urta= Saturn, but by character allied to Nergal a lower world deity. See line 11 above. For E. as Saturn note V Raw. 46a 21, his star UDU-LIM and II R. 48, 52 the same star is “UDU-BAD-sag-u3 = kaimanu, Saturn. See also BE. 31, 35 n. 4 line 12, kaimdanu title of Enmesharra. ‘ SimeSSalfi employed in medical texts, see SAI. 3574 and JAstrow, Medical Text Rev. 5. Here also without gi¥. Homa, Beitrdge zum assyrischen Lexicon, p. 85, identified it with Syr. SamSara, Persian and Arabic SimSar. * Passim in medical and incantation texts, CT. 23, 45,9; RA. 14, 88, 6; EBeLInc, KTA. 26 R. 20; IV R. 55 No. 2, 18.. etc: STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 339 7. Sim-li “IImmer 7. Cypress is Adad. 8. Sipati burrumti? *Labartu(?)? 8. Wool of variegated color is marlat “Anim | Labartu daughter of Anu. 9. Sim-ZU' “(Nin-urta | 9. The aromat-ZU is Ninurta. 10. nig-na 4 Urasa 10. Thecenser is Urasha.® 11. gi-bil-la omit Gi-bil| 11. The torch is Gibil.é 12. ku-ta-ri 1bbiiti? 4-1 Ne-gun| 12. The clean incense is Negun.® 13. mul-lil-lum Ig{i-BALAG® In 13. The amphora(?) is Igi-BALAG, nu-gis-Sar © En-lil-ld] gardener of Enlil. 14. “""*"nie-kalag-ga° *Nin-[sar 14. The copper kettledrum is + Nergall Ninsar," that is Nergal. 15. kus-gi-gal *(NINDA+GUD] 15. The hide of a great bull is NINDA+GUD® 16. im-bar “(Utu-gal-lu] 16. Gypsum is the storm god (Nin- ; urta)!4 Ue aye 44d 17. Bitumen is the river god." 18. mas-gul-dub-ba-a *1Ku-Su] 18. The scapegoat is Kushu.'® 1 Here variant Zim. Rt. 27 Obv. II begins. 2 Written sig dar-a. ’ The name of this deity is not legible in ZIMMERN’s variant and the first sign of the name on the Nippur text is doubtful but apparently the SeSSzg and gunu of Galu, that is REC. 100 later RAB+GAN, (v. SAI. p. 155 note 1). After this sign ZIMMERN and I have seen a sign KU or SU. Labartu is usually written RAB+-GAN-ME. Here we may have to do with some new ideogram for this deity. She is the daughter of Anu, Haupt, ASKT. 94, 59. A prayer to the daughter of Anu is Kine, Magic No. 61, 5-21. 4 Zim. SU. > But in ZA. VI 242, 23 symbol of Azagsud. ® But ZA. VI 242, 24 Nusku, fire god in Nippur pantheon. 7 See Muss-ArRNOLtT, p. 940. Also note niknakku Sa ku-ta-ri, censer of incense, CT. 29, 50, 9; kutart $a $ipti, incense pertaining to the ritual of the incantation, ibid. 20. kutari is a plural form employed to denote several acts of fumigation. 8 Reading established by Rev. II 8. But see MEEK, AJSL.31, 287, li-si ku “Mar- 24. The seven (headed) weapon of duk laurel wood, the storm, the weapon of Marduk. 25. ki-gi-sig?* 4. 4-nun-na-ki 25. Red sun-disks(?) are the Anun- naki. 26. kit-gi nig-mds-zid® * Mas-tab-ba- 26. The golden sacred kid(?) is the gal-ga Great Twins.’ 27. mas-dit 4-U/n-gal Nibru-*® 27. The kid is Ungal® of Nippur. 28. kur-gi-(gu) *-Nin-sig 28. The crane is Ninsig.° 29. stn ®erin Sita’ *Z1-1 29. The sun of cedar, weapon ct fAsie B09 101 nae Z| | 30. Honey....is the god. 7... BD tealinnecwan li 3 by Oia Gilets: 32. Odie eet l 32 eee River-god, god....... Note CT. 24, 14, 41, 4Nun-tr-ra(duk) ka-[gaz]. ' Cf. 4En-udu-til-la, SBP. 150 n. 5 1. 8. 2 Patron of flocks and fire god. ’ That is burnt offering. 41. e. Ea as the god of potters. Nunurra is pabaru rabi of Anu, MEEK BA. X pt. 1 p. 42, 14. 5 Sic! Semitic. Cri VO RsessNos4¢chevess ’ Lugalgirra and Meslamtaea. The symbols in lines 24-6 are obscure. * The temple of Gula and Ungal of Nippur, CLay, BE. XV 34, 2. Ungal=téntsét1, population. God of the people of Nippur. * A form of Enki as patron of metallurgy. See RA. 12, 83 n. 5. 10 5505 Obv. II 15. '' Sign a confusion of NJ+ gi and KAK+ 415, see RA. 13, 3. sun probable reading for BAD in this sense. Offerings to the g15-suwn, GENOUILLAC, Drehem, ' Zu, the eagle, bird of the blazing sun, Ninurta, Ningirsu, is the only emblematic animal that figures as a deity. The myth of his conflict with the serpent in the story of Etana dramatizes the old legend of the conflict between sun and clouds. He appears in magic here for the first time. aod STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 341 REVERSE | . karanu ellu kakkul-ti end-*u _— . White wine and bottle are his eyes. _ 2. tittu pisitu' tulé-Su? 2. The white fig is her breasts. 3. *“nurmi bir-ka-a-Su 3. The nur-fig is his (her) knees. 4. tittu k1-sal-la-a-su 4. The fig is his (her) loins. 5. mirsu pit puridi-su 5. Must is his (her) crotch. ernie meee ere ee en 6. *Ku-Si sér k1-1-s1' 6. The god Kushu over the cham- ber. 7. *Mu-ub-ra ina pan abulli 7. Muhru before the city gate. 8. “Sak-kut ina kabal appari 8. Sakkut in the midst of the pool. 9. *Si-lak-ki® ina ma-na-ha-ti 9. Silakki in the ruins. 10. + F-ku-rum® ina libbi Sér iSdi 10. Ekurum in the leg. 11. *Ab-ba- gu-la™ ina igari 11. Abbagula in the wall. Oe ar ina nastkati 12, | | in the fortress. (boii Rk 2s gle, a 13-17. 18. 12 zanzi [ | 18. Twelve gods. REVERSE II 1. [SAG-GIR]-ME $a ina pani-su 1. The battle which before him namru® gleams. ety KU)-SU la? mab-ru 2. ....not are received. 2 | -ju:NU: la-a Pail | NU =not. An BT :]Su-u!: [LA :ma- Ave! |BI =that:/LA =to ba-ri present. 1See Vab. IV 154, 44 and note. 2 Su here for Sa, feminine. The form should be dual. 3 Gunu of MA =tittu; Sumerian peS, value also assigned to MA =?ittu in the Chicago Syllabar, 115 f. 4 kisu, compensation for kissu. See also STRASSMAIER, Nabonidus 699, 24, ki-su. Note that the bulduppu (probably an image of a scapegoat) symbol of KuSi is placed opposite the door in Zim. Rt. p. 168, 29. 5 CLay, Personal Names of the Cassite Period, mentions a deity S1-lak-ku-ku(?). Inany casea Cassite deity not mentioned in Babylonian lists and texts. 6 Otherwise unknown. A Cassite deity(?). 7 Probably same as Abagal, DEIMEL, Pantheon, p. 43. 8 Cf. ZIMMERN, 27 R. 14-17 ® Written NU. Cf. ZIMMERN, 27 Rev. I 19. al 1btd © 27, 342 5. [*Ne-gun] erim-bi nu-tuk-a ai-b1 ina katé-Su la ustint 6. NE-RU:ai-bi: ID: ka-tt: TUK-A SAL-SES? 7. *Ne-gun' ka-lu-u 1-Sa-tam 8. HU-gunu': gu-nu-u: SI: ka-lu-u 9. NE:i-Sa-tu:sa-nis ka-lu ni-ka 10. SAL-SES?: ba-nu-th: ga-lu 11. SI :ba-nu-t:NE ga-lu UNIVERSITY MUSEUM—BABYLONIAN SECTION 5. Negun who foes has not. The wicked from his hand escape not. 6. NE-RU =wicked: ]D =hand: pant 7. Negun is he that burns with fire. 8. The gunu of HU has the syllabic value guni:si(g) =to burn. 9. NE=fire: Or=to consume offerings 1n fire. 10. ninmus = blaze, burn. 11. si(g) =blaze: bil = burn. eee ee ee 12. miidt mitida li-kal-lim 13. la midi ul immar ki-ma labiri-su *'“Ninurta-nasir mar Ilu-ikisa °"*“asipu iStur biti E-Su-me-ra 12. Let the knowing inform the knowing. 13. He that knows not may not read. According to its original Nin- urtu-nasir son of Ilu-ikiSa, the priest of magic wrote. It is the property of the temple ESumera.* 1 Sign is HU-gunu an error for SI-gunu. Only the latter sign has the values bright, burn. Line 8 proves that the sign is based on S/. 2 nin-mus. The sign SES has the value mus. Note SAI. 2629 the gloss ga-an-SES and variant Chicago Syllabar 212 ga-an-mu. See also JRAS. 1905, 81-4-28 |. 14. For mus = bant cf. SAT. 1916. 3 This is a real library note and is clear evidence for assuming that the temple of Nippur possessed a library, at least in the Cassite period. For similar library notes on the tablets from A&Sur, see RA. 13, gg. Note also the Smith Esagila tablet published by ScHeiL, Memotres de l’ Academie des Inscriptions et Belles Lettres XXXIX, Rev. 7, midi midé likallim la midéa ul immar an pi duppi gabri Barsip-ki Satir-ma UB-TU 1 ba-ri. For an pi (KA), see RA. 13, 92. — ADDENDUM. ON-OBWV. Ib1o EF. . Anu in this passage really denotes Sin, the moon, which has been connected with silver on account of its color. The identification of Anu, the heaven god, with the moon god rests upon the astronomical connection between the moon and the summer solstice, see WEIDNER, Handbuch der Babylonischen Astronomie, 32. Sin is called “‘Anu of heaven,” Kinc, Magic, No. 1, 9, and for the connection with silver, see VIROLLEAUD, Astrologie, Supplement, V II, kaspu “A-nu burasu “Entil ert Ea. Enlil is connected with gold in VIROLLEAUD, Astrologie, Second Supplement, XVII 14, and Enlil is not infre- quently identified with Shamash, see p. 158, 1-2 and p. 308, 18, and gold is the traditional metal of the sun. The Greek identification of Zeus, the sky-god, with silver is certainly borrowed from Babylonia; see p. 334. (343) DESCRIPTIONZORS VABIEEaS NUMBER IN THIS VOLUME I MuSEUM NUMBER DESCRIPTION 13856 11005 7847 15204 | | Large two column tablet. Unbaked; light brown with dark spots. Top broken away and left lower corner damaged. H. 63inches; W. 44; T. 12-4.- Liturgy. of the cult of Ishme-Dagan. See pages 245-257. Upper part of a large two column tablet. Unbaked; light brown. Top and left edge of the fragment damaged. H. 32; W. 33; T. 14-2. Liturgy of Ishme-Dagan. See pages 258-250. Dark brown unbaked tablet. Right upper corner slightly damaged. Right lower corner broken away. Twocolumns. H. 8; W. 53; T. 1-3. Mythological hymn to Innini. The obverse is translated on pages 260 to 264, but the reverse is too badly damaged to permit an interpretation. The text ends with the line, “Oh praise Innini,” the literary note characteristic of epical compositions. The scribe adds a note stating that there are 153 lines. Written by the hand of Lugal-ge-a.. ....son of E-a-1-lu(?).... Light brown fragment from the left upper corner of a large unbaked tablet. H. 34; W. 14-1; T. 13-1.,- Duplicatesof 78475) #1 his tables omits the liturgical note, “Oh praise Innini.” It has the colophon, “Written by the hand of Ninurash-mu......, in the presence of Nidaba-igi-pa(?)-... ge-en.”’ Single column, dark brown tablet. Partly baked. Left lower corner broken away. H. 44; W. 24; T. 12-4. Psalm to Enlil. See pages 265-268. (44) STEPHEN LANGDON—SUMERIAN LITURGIES AND PSALMS 345 NUMBER IN MuSEUM THIS VOLUME NUMBER 6 2154 7 8097 8 340 9 8334 10 8533 I] 7080 12 6060 13 BM. 78239 14 11327 DESCRIPTION Single column, light brown tablet. Top and left lower corner broken. H. 43; W. 23; T.*14-4. - Lamentation for Lagash. | See pages 268-272. Single column, light brown tablet. Lower edge damaged. H. 44; W.2%; T.2-4. Liturgical hymn to Sin. See pages 276-279. Single column, dark unbaked tablet. Damaged at top and bottom. H.4; W. 23; T. 1-4. Bilingual hymn. See plate 86. Single column, light brown tablet, unbaked. Left upper corner and top of reverse damaged. H. 42; W. 24; T. 14-4. Hymn to Innini. Upper part of a large two column tablet. Light brown, soft and crumbling. Purchased by the Expedition in 1895, from Abu Hatab. H. 32; W. 54; T. 14-4. Hymn to Enlil. Large light brown tablet; five columns; broken perpendicularly at the middle. Isin period. H.81;W.4; T.2. Liturgy to Enlil. Lamen- tation fo. the city of Ur. See pages 279-285. Nearly complete tablet; baked. Temple Library (IV). Second Exp. Two column tablet; Cassite period. H.4; W. 33; T. 13. Cult symbols. See pages 320-342. Upper half of large single column tablet. Light brown partially baked, “H:.75. Wi 67 Tia Acquired by the British Museum in 1888. Late Babylonian edition of the third tablet of the liturgy elum didara to Enlil. See pages 323-320. Lower part of a large unbaked tablet, two col- umns. Right half almost wholly broken away. Myth of the water god Enki. H. 6; W. 63; T. 13. Probably a 7ag-sal hymn. INDEX MusEUM NUMBER 340 2154 6060 7080 7847 7848 8097 8334 8533 11005 C1327 13856 15204 B. M. 78239 OFVTABWE NS NUMBER IN THIS VOLUME OTHER TABLETS TRANSLATEDSOR DISGUSSED Nies 1315 \ Tablet Virolleaud f «*** °° Poebel, PBS. V No. 26. . Myhrman, PBS. I No. 5 Radau, BE. 30, No. 2 Myhrman, PBS. I No. 8. Zimmern, KL. No. 11. Zimmern, Ritual hie ‘No. » fra a oe PAGES 290-308 . .272-276 .285—290 . .309-310 . .290-308 - -330-340 Ashmolean Prism. PAGES - 311-323 Strassmaier, ZA. ah putea 330-333 Reisner, SBH. No. 18... Reisner, SBH. No. 21... Reisner, SBH. No. 22... Reisner, SBHS Novas: (346) - 327-329 |. 292-207 . .292-205 . .300-302 SUBS. IRON AVG) < abal, irrigator, 287, 12. Abbagula (deity), 341, LI. agubba, vessel, symbol of Ninhabur- sildu, 336, 1. Aja (goddess), 305, 14. Allat (goddess), 306, 20. am, °Am, title of Ea, 294. Ama-Suhalbi, title of mother god- deéss, 320, 10. Ama-uSum-gal, title of Tammuz, 304. Annigarra, temple in Isin, 300, 7. Pra CO fee201 204° 251; 2825 2905; 2907; 302. Identified with the moon god, 337, 10. Anunnaki (gods), 247, 2; 262; 317; 340. Arabu, bird of Enlil, 266. Aralu, 288, 23. Aruru (goddess), sister of Enlil, 301. ASimur, title of moon god, 277, 17 and 22; 278. ASnan (goddess), 289; 305. ASSirgi (god), 316; 317; 318; 319; 320. ASte, temple in Larak, 280, 9. Azagsud (ilu), title of grain goddess, 280, 10; 305, 13. Babylon (city), 301, 22. balag-di, choral phrase, 250, 14; 5A: Barsippa (city), 301, 23. Bau (goddess), 329; 305. Belit-séri (goddess), 338. Bel-sarbe, title of Nergal, 337, 18. bitumen, symbol of river god, 339. (347) Canonical liturgies, 237 ff. censer, symbol of Urasha, 339, 10. copper, symbol of Ea, 337, 12. crane, bird symbol of Ninsig, 340. Damgalnunna (goddess), 294; 206. Damu, title of Tammuz, 287, 6:14; 306, 28. | date-palm, symbol of Tammuz, 336, 5. Dilbat (goddess), 337, 16. Dilmun (ki), 279, 14:19. dog, seven-headed, 305, 15. Duazag, sanctuary, 248, 7; 280. dumu-sag, title of TaSmet, 326, 4:5. dingir dumu-sag (=Nappasi= Ninmungara) is probably a title of Ninlil, 303, 13. See zbid. note 6 and SBP. 150 note 5, line 14. Ea (god), 336, 6. E-anna, temple of [Star in Erech, BOE E-barra, temple of the sun god, 301. E-daranna, chapel of Ea in Esagila, 301. E-dimma, temple, royal chapel in Ekur, 289, 15. E-durazagga, epithet of Isin, 320, 18. E-galmah, temple at Isin, 280, 109. e-gi-a, bride, title of Zarpanit, 326, 3. E-Ibi-anum, temple in Dilbat, 326. E-Ibe-Sagud, 328. E-kua, 310, 19. E-kur, temple of Enlil, 256; 258; DROMEeOO 4300, 831070420: Ekurum (god), 341. 348 INDEX E-lamma, chapel or temple of Ninhil at Nippur, 300, 6. el-plant, symbol of Nina, 336, 8. E-maha, 294, 27 and note. E-mahtila, chapel in Ezida, 301. E-mudkurramu, chapel (?) in Ur (?), 279, 6:10. E-namtila, chapel of Ekur, 301. Enanun, title of mother goddess, 289, 7; 304. Enbul (god), son of ESabba, 303, 21 =SBPr-rs2to ands Chl essa, 127. Var. *A-an-bu-bu, CT. 24, Di23: Endasurimma, title of Enlil, 302, 4. En-duazag, title of Enlil, 302. EN-HAR(ki), 316; 317; 318; 310; 320. Enki(god)s-25010 3302) 23075322. Enlil. (god), 253; 259; 261; 264; 2055. 2003222074 200,200 waa piel atlas wepleshrwlepa islepty 19) 290} ~300; 30259307; 300mm AS sun god, 308, 18 and 15. Enlilsi, deified king, 303, 20. EnmeSarra (god), 337, 11; 338, 30. EnmenSarra, 302. Enul, title of Enlil, 302. 307. Enuttilla, title of Enlil, 302. E-rabriri, temple of sakkut, 320, 21. Erech (city), (27270299 = aod Eridu (city), 259, 16; 299, 31. E-Sabba, temple of Gula in Surup- pak, 288, 6; 303, 21; "**Suddam is mother of ESabba, 306, 32. See Suddam. E-sagila, temple of Marduk, 301; 320. E-Sagnamsar, temple in Dilmun, 279, 14:10. Enmul, E-Samah, temple of Ninurta, 328, 7P SCG LD 174 Deets 9) E-Sarra, 303, 16. Nuinurta is son of E-Sar-ra, BL. No. 9, 8. Mytho- logical chamber in Ekur, SBP. 221n.7. IStar weeps for E-S4ar-e, KE i232 Obv bisa ESnunak (city), 304, 27. E-Sumera, temple of Ninurta in Nippur, 328, 6; 342, 13. E-temenanki, stage tower in Baby- lon, 301. E-zida, temple of Nebo, 301. gannu-tur, vessel, symbol of a deity, 330, 3. gepar, dark chamber, 270, 24; 271; 2728 geStinanna (goddess), 304. Gibil, firegod, 339, 11; 305, 16. gidugga, reed, 338, 6. Girra, firegod, 337, 9. gisburru, a wood, symbol of firegod, 337; 9. gisgigal, antiphon, 251, 24; 254, 23; 283, 26; 284, I0. Giszida (god), 287, 7. gold, symbol of sun, 337, 11. gudede, title of Ninlil, 303, 12. Gula (goddess), consort of Tammuz, 285. Gunura, title of mother goddess, 288;.5;°300,.27 =S BP alGomia, GuSkinbanda, title of Ea, 305, o. gypsum, symbol of Ninurta, 339. Hallab (city), 275; 276. Historical poems, 242. Ibi-Sin, king of Ur, 281. Id (deity), river god or goddess, 294; 297; 340. Igibalag (deity), 330, 13. Immer (god), 260; 262; 306; 330, 7. INDEX 349 incense, symbol of Negun, 330, 12. Innini (goddess), 275; 270. IrriS (god), title of Ninurta, 306, 5 5DP. 100, 3. Isin (city), 289. Queen of Isin, 306, 25320: ISme-Dagan, deified king, 243; 245; 257; 258; 250. IStar, goddess of Erech, 338, 24; of Agade, 338, 25. kagaz, pot, symbol of Ea, 340. Kenur, chapel of Ninlilin Ekur, 259; 200; )301¢ Kes (city), southern and northern KeS, 311; southern KeS, 315; A113 1039207: Kingaludda, messenger of the Word, 283. kinsig, a chamber, 248, 7. KiSegunura, title of Urasa, 302, 2. kisub, prayer in liturgies, 245; 256; B7Ose 200, 300: kusgugali, hide of an ox, symbol of Nindagud, 3390, 15. KuSu (deity), 339; 341. Lagash (city), 268; 270. Larak (city), 328, 16; 289, 9 and 20. lead, symbol of Ninmah, 337, 13. Libit-IStar, deified king, 243. Liturgical compositions and com- pilations, 237 ff. 243. Lugalbanda (god), 304. Lugalgirra (god), 328, 9. Lumma (deity), 304. Mama (god), title of Sin, 260, 8. Marduk (god), 294; 296; 337; 340. maxgibilla, burnt offering, symbol of the god Muhra, 340. maShuldubba, 330. MaStabba (god), 328. Mastabba- galgal, twin gods, Gemini, 340. mastakal-plant, symbol of Ea, 336, 6. metals of planets, 334. mi-ib-weapon, 264, 22. Muhra (god), 340; 341, 7. Musical instruments, 249, 23; 251, 2Oee20 2133 Os elUlee Nana (goddess), 326, 7. Nannar, god of new moon, 277. POs OMAR Toy ia ee OA vo B02 0G MIO Ss 00y Ls yaa, Nappasi (goddess), 303 n. 6. Nebo (god), 294; 297; 299. Negun (god), 330, 12. 342. Nergal (god), 304; 306. Nigin marra, title of mother god- dess, 289, 8; 328, 15. nigkalalagi, kettle drum, symbol of Nergal, 330, 14. Nina (goddess), 270; 336. Ninazu (god), title of Nergal, 272, 47. Nindagud (god), 339, 15; 304. NindaSurimma, mother name_ of Eniike 302: Nin-duazag, mother name of Enlil, 302. Ningal (goddess), 303. NingiSzida (god), 306, 20. Ninhabursildu (goddess), 336, 2. Ninharsag (goddess), 272; 302; Rl: Ninkarnunna (goddess), 304, 4. Ninki, mother name of Enlil, 302; 307. Ninliga (goddess), 272. Ninlil (goddess), 258; 259; 201; 267; 302; 337; 338. Ninmah (goddess), 337. Ninmar(ki), goddess of, 269, 5 Firegod, INDEX 55° Ninsar, title of Nergal, 339, 14. Ninsig, title of Ea as god of metal- lurgy, 340, 28; 305, 9. Ninsun (goddess), 304. Nintud (goddess), 316; 318; 320; 321. Ninul, Nimul, mother names of Enlil, 302; 307. Ninura’a (god), 256; 336; 337; 338; 330. Ninurra, title of Ea, 340. Ninzianna, title of Ninlil, 302, 8. Nippur (city), 248; 259; 266; 2007 205. Nunammir, title of Enlil, 258, 5. Nusku, firegod, 337, 20; 303, 328. Opis (city). Northern and southern Opisi site soceines, Papsukkal (god), 337, 21. Papilsag, god of Larak, 306. Queen of heaven, 304. Ramman (god), 338. Sadarnunna, consort of Nusku, 303, L5; obP.obs2note ty sagar, -liturpicale Tubricj3277, 103 270. Sakkut (god), 341, 8. Sakkutmah, 329). 21. (see also 3375 10 ease: 22. Salalu, plant, symbol of Ninurta, meSiows Samas§ (god), 305, 14. Sarur-weapon, 274, 18. Sattam, religious title, 274. Sentur, title of Ninlil, 303, 10. Serah (god), Semitic title of Serpent- god as patron of vegetation, 303, 16=SBP. 152, 10. seven gods, 338, 29; 303, 10. seven-headed weapon, 340. Silakki (god), 341. silver, metal of Anu, i. e., moon god, 337, 10. Simli, cypress, symbol of Adad, 339, Foy SimSal-wood, symbol of a deity, 338, ~ Simgu, an aromat, symbol of Nin- urta, 330, 9. Sin (god), 263; 277; 279. ‘Single song services, 240. Sipatu, wool, symbol of Labartu, 339. Sippar(ki), 301, 21. Sirar(ki), 270. Suddam, title of Gula, 306, 32= -OBP. 4160) 1SisrPorethisetitiesas Gula of Suruppak, see p. 177 n. 4 in part 2 of this volume. Usually a title of Aja or Ishtar as deities of light. Since “Sukurru or Gula of Suruppak is the same as Sud- dam mother of ESabba, the temple ESabba must be located in Surup- pak. Sulpae, title of Enlil, 303; 320. Sumer, 259; 283. Sunirda, title of the eoddess Aja, _ 304. Suruppak (city), 277, 20; 278, 25. Symbols of deities, 336 ff. tallu, part of a door, 275, 20. tammarisk, symbol of Anu, 336, 4. Tammuz (god), 270; Hymn of, 285; 336, 5. tirazagga, sacred grove, 280, 17. Titular litanies, 236; 302 ff. UbSukkinna, hall of assembly, 247, a3 Uddagubba, messenger of the Word, 283. udutila, symbol of Girra, 340, 19. INDEX Ur (city), 277; 278; 279; 282 5284. Ungal (god), 340; cf. 306, 31. Urasa (god), 326; 258, 6; 260; 302, oy Ur-Engur, cult hymn of, 243. Uruma§s (god), 320. urusagga, chief city, title of Isin, 289, 16; 306, 24. Utta-edde (god), 305, 17=SBP. 158, 4. Weeping mother, 265; 280. 351 Word, 261, 28; 262, 29; 284; 294; 299; 308, 22; 315. Hymn to the Word, 283. zagsal, rubric, 233 ff.; 276, 37. Zarpanit (goddess), 294; 296; 297. Zeus Dolichaeos, 334. His con- nection with silver borrowed from Babylonia, 342. Zir (goddess), wife of Nannar, 303. Zu (god), the eagle as symbol of the sun, 340, 20. a | oe ie a Se oe ae ee 6 ee ee eee oe iw so) * ed § ‘* “ - : pe 4 aes ee y - ey. ’ PLATE LXxiI BABYL. PUB. UNIV. MUSEUM VOL. X Ei ae: Sag Tee oe pa BoB bs 208 Bey ju yuk tall eeu ee OBVERSE Ma OOo D 4. | Bi a oe ° rg #3 2 bt 4 Per ORE ee. i Soon ee = _ oe wt Th er ae Weary ° N > ATU pl pi a <3) Bi Apter b. I? 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