SUMERIAN HYMNS 
 
 ORM TEXTS IN THE BRITISH MUSEUM 
 
 TRANSLITERATION, TRANSLATION 
 AND COMMENTARY 
 
 FREDERICK AUGUSTUS VANDERBURGH, PH.D. 
 
 Beta park 
 
 THE COLUMBIA UNIVERSITY PRESS 
 1908 
 
 All rights reserved
 
 SUMERIAN HYMNS
 
 CONTRIBUTIONS TO ORIENTAL HISTORY AND PHILOLOGY 
 
 No. I 
 
 SUMERIAN HYMNS 
 
 FROM 
 
 CUNEIFORM TEXTS IN THE BRITISH MUSEUM 
 
 TRANSLITERATION, TRANSLATION 
 AND COMMENTARY 
 
 BY 
 
 FREDERICK AUGUSTUS VANDERBURGH, Pn.D. 
 
 THE COLUMBIA UNIVERSITY PRESS 
 1908 
 
 All rights reserved
 
 PRINTED BY G. KREYSING, LEIPZIG, GERMANY
 
 Note 
 
 The so-called "Sumerian Question" as to the genuine linguistic 
 character of the ancient Non-Semitic Babylonian texts has agitated 
 the Assyriological world for more than twenty years. The new 
 Sumerian matter from the monuments which is constantly coming 
 to hand demands, in the interest of all those who can look upon 
 this discussion with impartial eyes, a most rigid and unprejudiced 
 examination. Dr. Vanderburgh in the following monograph has 
 adhered to the views expounded in my "Materials for a Sumerian 
 Lexicon" (J. C. Hinrichs'sche Buchhandlung, 19051907), that the 
 so-called Sumerian was originally a Non-Semitic agglutinative lan- 
 guage which, in the course of many centuries of Semitic influences, 
 became so incrusted with Semiticisms, most of them the result of 
 a very gradual development of the earlier foreign sacred speech 
 of the priests, that it is really not surprising to find the theory 
 that Sumerian was merely a Semitic cryptography set forth and 
 vigorously upheld by so eminent a scholar as Professor Halevy 
 (MSL., pp. VIII, IX). 
 
 The study of the more ancient Non-Semitic texts, more par- 
 ticularly of the Sumerian unilingual hymns, cannot fail to shed 
 additional light on the nature of this peculiar idiom, besides fur- 
 nishing a valuable addition to the study of the Babylonian reli- 
 gious system. ^ 
 
 The texts of the hymns in Vol. XV. of the Brit. Mus. Gun. 
 Texts are not always in good condition and present many diffi- 
 culties, a solution of some of which, it is hoped, has been suggested 
 in this work with at least approximate correctness. 
 
 John Dyneley Prince 
 
 Columbia University 
 October 1st, 1907
 
 To the 
 Rev. Edward Judson, D. D., 
 
 in recognition of his friendship to the author 
 and of his interest in Oriental studies
 
 Preface 
 
 Vol. XV. of the "Cuneiform Texts from Babylonian Tablets in 
 the British Museum, printed by order of the Trustees", was pub- 
 lished in 1902. Plates 7 30 of this valuable volume contain 
 hymns addressed to Bel, Nergal, Adad, Sin, Tammuz, Bau and Nin- 
 girgilu. Of these, besides the translations given in the present 
 work, the following have been translated and commented on; viz., 
 J. Dyneley Prince, Jour. Amer. Or. Soc., xxviii, pp. 168 182, a 
 hymn to Nergal (PI. 14); and a hymn to Sin (also rendered and 
 explained in this thesis) by E. Guthrie Perry, in Hymnen und Ge- 
 bete an Sin (PL 17). In press at present are also translations by 
 J. D. Prince, a hymn to Bau, Vol. XV. PL 22 in the Harper Me- 
 morial Volume (Chicago) ; and , by the same author, a hymn to 
 Ningirgilu, Vol. XV. PL 23, in the Paul Haupt Collection to appear 
 in 1908. 
 
 All these hymns in Plates 7 30 stand by themselves as distinct 
 from anything hitherto published. They are unilingual, a fact in- 
 dicating that they are very ancient and furthermore adding mate- 
 rially to the difficulty of their translation. This Thesis ventures 
 a transliteration, translation and commentary of four of the hymns 
 which are peculiarly difficult owing to their unilingual Non-Semitic 
 character. Of the history of the tablets in question, which are all 
 in the Old Babylonian character, we have no information. They 
 must tell their own story. 
 
 The writer of this Thesis wishes to acknowledge with much 
 appreciation the aid given him by Dr. John Dyneley Prince, Professor 
 of Semitic Languages in Columbia University, in the preparation of 
 this work. 
 
 New York, Oct. 1st, 1907 
 
 F. A. Vanderburgh
 
 List of Abbreviations 
 
 AL: Assyrische Lesestucke, von Friedrich Delitzsch. Vierte durch- 
 
 aus neu bearbeitete Auflage. 
 
 ASK: Akkadische und Sumerische Keilschrifttexte , von Paul Haupt. 
 BN: Das Babylonische Nimrodepos, von Paul Haupt. 
 Br: A Classified List of Cuneiform Ideograms, Compiled by Rudolph 
 
 E. Briinnow. 
 CDAL.: A Concise Dictionary of the Assyrian Language, by William 
 
 Muss-Arnolt. 
 CH: The Code of Hammurabi, King of Babylon, by Robert Francis 
 
 Harper. 
 
 Cler: Collection de Clercq. Catalogue. Antiquit& Assyriennes. 
 CT : Cuneiform Texts from Babylonian Tablets in the British Museum. 
 De*c: De"couvertes en Chaldde, par Ernest de Sarzec. 
 EBH: Early Babylonian History, by Hugo Radau. 
 EBL: Explorations in Bible Lands during the 19th Century, by H. V. 
 
 Hilprecht. 
 
 HBA : A History of Babylonia and Assyria, by R. W. Rogers. 
 HW: Assyrisches Handworterbuch, von Friedrich Delitzsch. 
 IG: The Great Cylinder Inscriptions A and B of Gudea, by Ira 
 
 Maurice Price. 
 JA: Journal Asiatique. 
 
 JRAS: The Journal of the Royal Asiatic Society. 
 MSL: Materials for a Sumerian Lexicon, by John Dyneley Prince. 
 N: Nippur, or Explorations and Adventures on the Euphrates, by 
 
 John Punnett Peters. 
 
 OBI : Old Babylonian Inscriptions, chiefly from Nippur. By H. V. Hil- 
 precht. 
 OBTR: Old Babylonian Temple Records, by Robert Julius Lau. 
 
 R: Cuneiform Inscriptions of Western Asia, prepared by Sir Henry 
 
 Rawlinson. 
 
 RAAO: Revue d'Assyriologie et d'Archeologie Orientale. 
 RBA: Die Religion Babyloniens uud Assyriens, von Morris Jastrow, Jr.
 
 XIT 
 
 ESA: Recueil de Signes Archaiques de 1'Ecriture Cunelforme, par 
 
 V. Scheil. 
 
 SSD: Lea Signes Sume"riens derives, par Paul Toscanne. 
 SSO: A Sketch of Semitic Origins, by George Aaron Barton. 
 SVA: Die Sumerischen Verbal- Afformative nach den altesten Keil- 
 
 inschriften, von Vincent Brummer. 
 TC: Tableau Compare" des Ecritures Babylonienne et Assyrienne 
 
 Archaiques et Modernes, par A. Amiaud et L. Mechineau. 
 TEA: Der Tontafelfund von El Amarna, herausgegeben von Hugo 
 
 Winckler. 
 
 TR: Travels and Researches in Chaldaea and Susiana, by Wm. 
 K. Loftus.
 
 Table of Contents 
 
 Page 
 
 Introduction 1 
 
 Chapter I 21 
 
 Transliteration, Translation and Commentary, Hymn to Bel 
 Chapter II 42 
 
 Transliteration, Translation and Commentary, Hymn to Sin 
 Chapter III 55 
 
 Transliteration, Translation and Commentary, Hymn to Adad 
 Chapter IV 70 
 
 Transliteration, Translation and Commentary, Hymn to Tammuz 
 Glossary 81
 
 Introduction 
 
 The gods honored in the hymns treated in the following Thesis 
 are Bel, Sin (Nannar), Adad (Ramman) and Tammuz, all deities of 
 the old Babylonian pantheon, representing different phases of per- 
 sonality and force, conceived of as incorporated in nature and as 
 affecting the destinies of men. These gods are severally designated 
 in the hymns as follows: 
 
 in Tablet 13963, Rev. 1, "0 Bel of the mountains;" 
 in Tablet 13930, Obv. 2, "0 father Nannar;" 
 in Tablet 29631, Obv. 10, "0 Ramman, king of heaven"; and 
 in Tablet 29628, Obv. 3, "The lord Tammuz" (CT. XV, 10, 
 15, 16, 17 and 19). 
 
 The attributes and deeds belonging to these divinities are 
 adduced from a wide range of literature, beginning with the royal 
 inscriptions of the pre-dynastic periods and ending with the in- 
 scriptions of the monarchs of the later Babylonian empire. In fact, 
 the building inscriptions of the Babylonians, the war inscriptions 
 of the Assyrians, the legendary literature, the incantations, as well 
 as the religious collections, particularly the hymns, afford us many 
 descriptions, of greater or less length, of all the Babylonian gods. 
 
 To aid the student in understanding better the character of 
 the four gods whose hymns have been translated in the following 
 Thesis, I here give a brief descriptive sketch of each of the deities 
 whose praises were sung in the documents which I have chosen 
 to render. 
 
 1. Bel 
 
 Bel was the most ancient of all Babylonian gods and was a 
 popular deity through the historic rise and fall of several Babylonian 
 states, when no other god received prominent recognition. When 
 En-sag-kusanna, lord of Kengi, subdued the city of Kis in the north 
 of Babylonia, he brought the spoil of his victory to Bel. "To Bel 
 (En-lil), king of the lands, En-sag-kusanna, lord of Kengi, the spoil 
 
 1
 
 of Kis, wicked of heart, he presented." l Urukagina, king of Lagas, 
 built a temple to Ningirsu, the god of Girsu, but he, in honoring 
 Ningirsu as the hero of Bel, was really honoring Bel. Tor Nin- 
 girsu, the hero of Bel, Urukagina, king of Sirpurla, his house 
 he built." 2 Eannatum, who was patesi of Lagas and made him- 
 self king of Kis, calls himself the chosen of Bel, as follows : "Ean- 
 natum, patesi of Sirpurla, chosen of Bel." 3 Entemena, who is 
 called in the Vase of Silver, "son of Enanatum", 4 and who probably 
 was the nephew of Eannatum, introduces his fine Cone Inscription 
 with these words: "Bel, king of the lands, father of the gods." 5 
 He also claims in the same inscription to derive the right to reign 
 from Bel: "Entemena, patesi of Sirpurla, to whom a sceptre is 
 given by Bel." 6 Entemena's Cone also gives us information about 
 Mesilim. It speaks of Mesilim as "king of Kis." 7 In describing the 
 victory of Mesilim over the Gisbanites, a people located apparently 
 not very far from Ki, Entemena tells us that the victory was 
 effected by the command of Bel. "Upon the command of Bel a 
 scourge he (Mesilim) brought over them (the Gisbanites); the dead 
 in a field of the land he buried." 8 For map showing supposed 
 location of Gis"ban, see SSO. p. 158. Lugalzaggisi, a usurper from 
 the north, making himself master of the world in all directions 
 and setting up a throne at Erech, in his inscription of 132 lines, 
 freely recognizes the favor of Bel. "Bel, king of the lands, to 
 Lugalzaggisi, king of Erech, the kingship of the world did give." 9 
 In this period preceding Sargon I., Samas seems to have a distinct 
 place in the religious world, but he does not receive the attention 
 that Bel receives. He is particularly mentioned in one inscription; 
 viz., in the S&le des Vautours, where he is spoken of as "Samas, the 
 king who dispenses splendour." 10 
 
 1 dingir En-lil lugal kur-kur-ra En-$ag-ku-an-na enKi-en-gi 
 ga Ki-M hul-Sag a-mu-na-ub (OBI. Nos. 90 and 92). 
 
 2 dingir Nin-gir-su gud dingir En-lil-ld-ra Uru-ka-gi-na lugal Sir- 
 la-pur-M-ge e-ni mu-na-ru (Clercq II, PL viii, Col. I). 
 
 8 E-an-na-tum pa-te-si Sir-la-M-pur-ge mu-pad-da dingir En-lil-ge 
 (Galet A, Col. I. See Dec. XLIII). 
 
 4 En-teme-na dumu En-an-na-tum (Lines 3 and 10. See DeV. XL VII). 
 
 B dingir En-lil lugal kur-kur-ra ab-ba dingir-dingir-ru-ne-ge (Cone 
 of Entemena, Col. I, 1-3. v See Dec. XL VII). 
 
 6 En-teme-na pa-te-si Sir-la-pur-M pa sum-ma dingir En-lil-ld (Cone 
 of Entemena, Col. V, 1923. See Dec. XLVII). 
 
 7 Me-silim lugal KiS-M-ge (Cone of Entemena, Col. I, 89. See 
 Dec. XLVII). 
 
 8 ka dingir En-lil-ld-ta sa-u-gal ne-u md(SA'R)-dul-tak-bi edin-na ki- 
 ba ni-uS-uS (Cone of Entemena, Col. 1, 28 31! See RAAO. Vol. IV, Plate II). 
 
 dingir En-lil lugal kur-kur-ra Lugal-zag-gi-si lugal Unug-M-ga nam- 
 lugal kalam-ma e-na-sum-ma-a (OBI. No. 87, Col. I, 14 and 3941). 
 
 10 dingir Babbar lugal zal sig-ga-ka (see De*c. XXXVIII, Fragment 
 D 1 , middle of the Fragment).
 
 The date of these early Babylonian rulers, of course, is, as 
 yet, not accurately determined. The relative age of each is made 
 out chiefly from palaeographic evidences (see EBH. p. 8, for example), 
 supplemented with the attempt at fitting into one harmonious whole 
 the events which the inscriptions of these rulers divulge. Then 
 the whole schedule is crowded backward or forward or internally 
 changed from time to time as new evidence is gathered for or 
 against the testimony of Nabonidus (555 538 B. C.) who, when 
 he discovered the tablet of Navam-Sin, declared that he was gazing 
 on that which no eyes had beheld for thirty-two hundred years. 
 Nabonidus says. "I dug to a depth of eighteen cubits, and the 
 foundation of Naram-Sin, the son of Sargon, which for thirty-two 
 hundred years no king that had preceded me had discovered, 
 Samas, the great Lord of E-barra, permitted me, even me, to be- 
 hold." 1 On the supposed relation of these kings to Naram-Sin, 
 the rulers En-sag-kusanna, a king of the south, Urukagina, of Lagas, 
 and Mesilim, a king ruling at Kis, are placed along about the date 
 of 4500 B. C., while Eannatum, Enannatum and Entemena, successive 
 rulers at Lagas, are placed near the date of 4200 B. C. Lugal- 
 zaggisi of Erech is placed at 4000 B. C. It may be stated here 
 that the date of Sargon I. as 3800 B. C. is obtained by adding 
 to 3200 the date of the reign of Nabonidus as 550 years B. C. and 
 also the length of the reign of Sargon* I. as 50 years. 
 
 The seat of Bel's cult was Nippur, a city lying between the 
 Euphrates and Tigris, a little below Babylon, and located, as it 
 were, in the midway favorable to receiving homage from kings of 
 either the north or the south of Babylonia. We find it mentioned 
 as early as the time of Entemena, who in one of his inscriptions, 
 in speaking of something presented to Bel, says : "To Bel of Nippur 
 by Entemena it was presented". 2 In the bilingual legend of the 
 Creation, Nippur seems to be regarded as a very old city. It is 
 placed at the head of the list of three that are mentioned as an- 
 cient cities of Babylonia. "Nippur was not made ; E-kur was 
 not built. Erech was not made; E-anna was not built. The abyss 
 was not made; Eridu was not built." 3 Nippur evidently is older 
 than the worship of Bel and the conception of Bel is older than 
 the first king of whom we have mention; viz., En-sag-kusauna, 
 who is placed at 4500 B. C. 
 
 1 (56 b) XVJII amat ga-ga-ri (57) u-$ap-pi-il-ma te-me-en-na Na-ram- 
 # <Stn(E) mar Sar-ukin (58) Sd III M II C Sundte ma-na-ma Sarru a-lik 
 mah-ri-ia la i-mu-ru (59) *" SamaS belu rabu-u -bar-ra (60) u-kal-lim- 
 an-ni ia-a-& (V R. 64, Col. II). 
 
 2 dingir En-lil-li En-lil-ki-ta En-te-me-na-ra mu-na-Sub (OBI. No. 116). 
 8 En-lil-ki nu-du E-kur-ra nu-dim Unug-ki nu-du Il-an-na nu-dim 
 
 zu-ab nu-du Nun-ki nu-dim (CT. XIII, Tablet 82522, 1048. Plate 35, 
 lines 6, 7 and 8).
 
 At Nippur was located Bel's great temple which was commonly 
 called E-kur, house of the mountain, a name particularly descriptive 
 of the shrine of Bel resting on the top of the mountain-like zig- 
 gurrat. Sargon I. calls himself the builder of Bel's temple at 
 Nippur, and Naram-Sin, the son of Sargon, also calls himself the 
 builder of Bel's temple. Sargon's language, which we take from 
 a door- socket found at Nippur, is : *Sargani-sar-ali, son of Itti-Bel, 
 the mighty king of Agade, builder of E-kur, temple of Bel in 
 Nippur". 1 The language of Naram-Sin from a brick stamp found 
 at Nippur is : "Naram-Sin, builder of the temple of Bel". 2 Neither 
 Sargon nor his son meant that he was the original builder of E-kur. 
 They were simply repairers of the temple, like many other kings. 
 Many kings down to the last king of the last empire took much 
 pride in rebuilding temples. There must have been a temple at 
 Nippur when En-sag-kuSanna presented the spoil of Kis to Bel. 
 Excavations at Nippur show that, as there are great deposits of 
 debris above the temple pavements made by Sargon and his son, 
 so beneath these pavements there is a further great layer of debris, 
 proving that the founding of E-kur must reach far back into the 
 darkness of pre-historic antiquity. Sargon's bricks were the first 
 to bear a stamp which we may consider to imply a date, but they 
 were not the first bricks laid. 
 
 The ziggurrat which Ur-Gur, an early king of Ur, built is the 
 first of which we have definite knowledge. We know something 
 of the pavement that Sargon I. and Naram-Sin built, but of the 
 character of the buildings that might have rested on this pavement 
 we have no information. Ur-Gur leveled the ground and built a 
 new platform, 8 feet high and 100 by 170 feet in area with a 
 ziggurrat consisting of three stages. Some of the facings of his 
 structure were made of burnt brick , bearing the inscription of 
 Ur-Gur (see N. II, 124). The greatest temple Nippur ever had 
 was built by an Assyrian king; viz., ASurbanipal. The structure 
 covered a larger surface than any before it. The walls, instead of 
 being plain, were ornamented with square half columns. The lower 
 terrace was faced with baked brick, stamped with an inscription 
 in which the ziggurrat is dedicated to Bel, the lord of the lands, 
 by Asurbanipal, the mighty king, the king of the four quarters of 
 the earth, the builder of E-kur (see N. II, 126). 
 
 E-kur, the temple of Bel at Nippur, as restored on the basis 
 of the discoveries of the University of Pennsylvania Exploration 
 Fund, consists of two courts, an outer and an inner court. Within 
 
 1 Hu Sar-ga-ni-Sar-ali mar Itti-Uu Bel da-num sar A-ga-de-ki 
 E-kur bit Bel in Nippur-ki (OBI. No. 2). 
 
 2 Narum-Uu Sin bdni bit t Bel (OBI. 4).
 
 the inner court stands the ziggurrat, rising to a tower of three 
 or four stages which the most devout pilgrims might perhaps ascend. 
 At the top is an enclosed shrine in which is a statue of Bel. Here 
 Bel and his consort, Belit, for Babylonian gods maintain family 
 relations like human beings , are supposed to dwell. In figurines 
 Bel appears as an old man, dressed in royal robes, generally car- 
 rying a thunder-bolt in his hand (see N. II, 128). By the side of 
 the ziggurrat stands a temple for the use of the priests. We may 
 assume on the whole, no doubt, that the assembly of pilgrims 
 was confined chiefly to the outer court (see EBL. 470). 
 
 Bel was at first a local deity, but as the circumference of 
 the political territory of which Nippur was the religious centre 
 was enlarged, so Bel's cult was extended. Other cities included 
 in the same political domain with Nippur, recognized Bel as lord. 
 Bel was a sort of war god. Kings rivaled one another in courting 
 his favor. The victorious king attributed his success to Bel and 
 brought the spoil to Bel. The king of the south, whether of Lagas, 
 Erech or Ur, and the king of the north, whether of Kis or Agade, 
 always went to Nippur to celebrate his victory. In this way Bel's 
 lordship came to be recognized as extending over all Babylonia 
 and finally over Assyria. Hammurabi, king at Babylon, 2300 B. C., 
 recognized "Bel as lord of heaven and earth, who determines the 
 destiny of the land", 1 and Tiglath-pileser I. (about 1100 B. C.), 
 the first great Assyrian conqueror, called Bel "the father of the 
 gods and Bel of the lands", 2 and speaks of himself as "appointed to 
 dominion over the country of Bel". 3 
 
 The Semitic appropriation of En-lil involved some transforma- 
 tion in the conception of Bel. Not to refer to Palestine, there 
 were three Bels; the Sumerian Bel, the Semitic Bel and the new 
 Bel or Marduk, who, however, was really a different god. The 
 Babylonian Bel, either in the mind of the Sumerian, of the Babylonian 
 or of the Assyrian, always had his seat at Nippur. 
 
 Under Semitic influence Bel became lord of the world. He 
 was one in the hierarchy of three who ruled the universe; viz., 
 Anu, the lord of the heavens, Bel, the lord of the earth, and Ea, 
 the lord of the deep. The Sumerian name, En-lil, made Bel the 
 "lord of fulness". The Semitic name Bel emphasized the fact of his 
 lordship, and the name of his temple, E-kur, "house of the mountain", 
 marked out the scope of his lordship. The earth was conceived 
 
 1 Bel (EN.LIL) be- el Sd-me-e ii ir-si-tim Sd-i-im Si-ma-at matim 
 (KALAM) (Col. I, 37. See CH. Plate I). 
 
 2 tft Bel (EN.LIL) a-bu Hani UuBel (EN) mdtate (KUR.KUR) (I R. 9, 
 Col. I, 34). 
 
 3 (21 b) a-na Sarru-ut (22) mat Hu Belt (EN.LIL) rabi-e tu-kin-na- 
 Ai (I R. 9, Col. I).
 
 of as a mountain resting on the abyss , and the temple with its 
 zigqurrat was built to rise up like a mountain out of the deep. 
 The people could stand in the court of the temple at Nippur and 
 say of the mountain-like structure: 
 
 "0 great mountain of Bel, airy mountain, 
 
 Whose summit reaches heaven, 
 
 Whose foundation in the shining deep is firmly laid, 
 
 On the land like a mighty bull lying, 
 
 With gleaming horns like the rays of the rising sun, 
 
 Like the stars of heaven that are filled with lustre!" 1 
 
 When Babylon became the chief city of all Babylonia, it was 
 natural that its god should be regarded as supreme. It was at 
 this point that political lordship seemed to pass from the old Bel 
 to the new, namely to Marduk. Hammurabi, one of the early 
 kings at Babylon, speaks of Bel as voluntarily transferring his 
 power to Marduk. In the Assyrian legend of the Creation this 
 transfer is dramatically enacted. The task of overcoming the monster 
 Tiamat naturally belonged to Bel. But Marduk, the youthful god 
 of Eridu, the son of Ea, was urged to attempt the feat. When 
 he had slain the monster, there was joy among the gods. They 
 vied with each other in bestowing honor on the victor. Finally 
 Bel steps forward and confers an honor also. He bestowed on 
 Marduk his own title with these words: "Father Bel calls Marduk 
 the lord of the world." 2 Marduk, therefore, is sometimes called 
 the new Bel in distinction from En-lil, the old Bel. 
 
 The idea of origins is apparently not very fully elaborated in 
 Babylonian literature. For instance, the Babylonians did not come 
 so near to the idea of creation ex nihilo as the Hebrews. Their 
 cosmogony starts with chaos. The expanse of the heavens appears 
 specked with stars, some of which move with regularity. The moon 
 travels across the expanse according to a prescribed order. Then 
 the Babylonian bilingual account of the Creation gives a short state- 
 ment of the creation of the land and sea, of man and beast. 
 Generally, however, the divinity that planned and perfected order 
 seems to be far in the background. The bilingual account says: 
 
 "Marduk constructed an enclosure before the waters, 
 He made dust and heaped it up within the enclosure. 
 
 1 (15) Tcur-gal dingir En-lil-ld im-liar-sag gii-bi an da-ab-di-a zu-ab 
 azag-ga-bi (16) suh-bi us-u-e apin-apin-e (19) Jour-kur-ra ama ban-da 
 bo-da na-a-dim (21) si Se-ir-ei si dingir Babbar mul-mul-la-dim (23) mul an- 
 na dil-bad-du i-si-is lal-a-dim (K. 4898. IV R. 27, No. 2). 
 
 2 be-el mdtdte (KUK.KUR) sw(MU)-su it-ta-bi a-bi %"> Bel (EN.LIL) 
 (K. 8522. Rev. 13. CT. XIII. Plate 27).
 
 Mankind he created. 
 
 Animals of the field, creatures of the field he created. 
 The Tigris and the Euphrates he made and in place put (them) 
 By their names joyfully he called them". 1 
 
 Now Marduk, we know, took the place of Bel and Bel handed 
 over his prerogatives to Marduk. In transferring his rights he 
 must have given over also his power to create. If Marduk pos- 
 sessed the power to create in the time of his popularity, Bel must 
 have had the same power in the days of his glory, before he was 
 succeeded by Marduk. Therefore we are led to the belief that 
 the early Babylonians looked upon Bel as the creator of animal 
 and human life on earth. 
 
 The following hymn may be regarded as embodying a legendary 
 view of Bel as creator, while the idea of destruction is also in- 
 corporated in the hymn: 
 
 "Of Bel, mighty hand, 
 
 Who lifts up glory and splendour, day of power. 
 
 Fearfulness he establishes. 
 
 Lord of DUN.PA.UD.DU.A, mighty hand. 
 
 Fearfulness he establishes. 
 
 Stormy one, father, mother, creator, mighty hand. 
 
 The catch-net he throws over the hostile land. 
 
 Lord, great warrior, mighty hand. 
 
 A firm house he raises up; the enemy he overthrows. 
 
 The shining one, lord of Nippur, mighty hand. 
 
 The lord, the life of the land, the massu of heaven and earth." 2 
 
 2. Sin 
 
 Next after Bel, the moon-god is worthy of consideration, be- 
 cause of the age of his cult, and because of the greatness of its 
 influence in Babylonia. The moon -god had two Sumerian names, 
 
 1 (17) . . . gi-Si-ma gi-dir i-de-na-a nam-mi-ni-in-keSda #" Marduk 
 a-ma-am ina pa-an me-e ir-ku-w (18) sahar-ra ni-mu-a ki a-dag nam-mi- 
 in-dub e-pi-ri ib-ni-ma it-ti a-mi iS-pu-uk (20) nam-lu-giSgal-lu ba-ru 
 a-me-lu-ti ib-ta-ni (22) bir-anu nig-zi-gal edin-na ba-ru bu-ul eri Si- 
 kin na-piS-ti ina fi-e-ri ib-ta-ni (23) id Idigna \d Puranunu me-dim ki 
 gar-ra-dim Diglat u Puratta ib-ni-ma ina a$-ri iS-ku-un (24) tnu-ne-ne-a 
 nam-duga mi-ni-in-sd-a Sum-Si-na fa-bi im-bi (Tablet 82522, 1048. 
 CT. XIII. Plate 36). 
 
 a (47) dimmer Mu-ul-lil-ld-ra id-kal (48) su-zi me-lam gur-ru ud al- 
 tar (49) tm-frtf* ri-a-bi (52) u dimmer DUN.PA.UD.DU.A-ra id-kal (53) naro- 
 tar gu-la im-huS ri-a-bi (56) mu-lu Til a-a damal muh-na id-kal (58) sa- 
 Su-us-gal ki bal-a u-$u (60) u ur-sag gal-e id-kal (61) e gi gur-ru mulu 
 er\m-ma Su-Su (62) azag gaSan En-lil-ki-a-ra id-kal (63) am Si ka-nag-gd 
 maS-su ki-in-gi-ra (K. 4980. IV R. 27, No. 4).
 
 two Assyrian names and two great temples. The Sumerian name 
 most often applied to the moon-god is Sis-ki, the particular meaning 
 of which in this case does not seem to be very patent. If the 
 two syllables Sis and ki are taken as nouns, the one is the con- 
 struct state and the other in the genitive relation, the name means 
 "brother of the land", that is, "protector of the land", or "helper 
 of the land". The other Sumerian name is En-zu, lord of wisdom, 
 the intellectual attribute of wisdom being closely v related to the 
 physical property of giving light. While therefore Sis-ki expresses 
 the material relation of the moon to the earth, En-zu seems to 
 state the intellectual relation of the moon-god to the affairs of the 
 earth. The first Assyrian name of the moon-god to be considered 
 is Nannar. The derivation of this name is still in doubt. It 
 generally occurs in bilingual literature as the Assyrian equivalent 
 of the Sumerian is-ki (see IV R. 9, 318). Jastrow thinks that 
 the word Nannar is made by the reduplication of nar, "light", and 
 the assimilation of the first r, Nar -f- nar = Nannar (see RBA. p. 72). 
 The other Assyrian name, connected with the moon-god more often 
 at Harran than at Ur, is Sin, the sign being ES, used also for 
 "thirty", and is applied to the moon-god as the deity of the month 
 of thirty days. As the cult of the moon-god traveled from Ur to 
 Harran, so the name of Sin traveled even into the peninsula of 
 Arabia and probably became a local name there in the wilderness. 
 The Assyrian kings of the second empire seemed to prefer to call 
 the moon-god by the name Sin, but the Semitic Babylonians called 
 him Nannar. 
 
 Nannar had a temple at Ur, called E-gis'&irgal, and one at 
 Harran, known as E-hulhul. Ur was the oldest of the two temple 
 cities. Its history may possibly reach back to 4000 B. C. Ur 
 held a position in southern Babylonia similar to that held by Nip- 
 pur in northern Babylonia, but was not so old as Nippur. Ur 
 was the religious centre in the south with Nannar as the state god, 
 as Nippur was the religious centre in the north with Bel as the state 
 god. When the states of the south and the north were united under 
 Hammurabi, Babylon, becoming the religious capital of the south 
 and the north combined, the state lustre of the god of Babylon 
 naturally came to dim the glory of the god of Ur as well as that 
 of Nippur. Harran, situated on the Euphrates in the northern part 
 of Assyria, never figured in state power, and was prominent only 
 because of the importance of the events that centered there, on 
 the road between the east and the west. 
 
 Nabonidus, the last Semitic Babylonian king (555 538 B. C.) 
 was an enthusiastic devotee of the moon-god. He tells us what 
 ASurbanipal did to the temple of the moon-god at Mugheir. In 
 speaking of that temple, he calls it the house of Sin which Asur-
 
 banipal, king of Assyria, son of Esarhaddon, king of Assyria had 
 built. Nabonidus himself rebuilt both the temples of the moon- 
 god, the temple of E-gi&sirgal at Ur and the temple of E-hulhul 
 at Harran, and he gives us a description of the rebuilding of 
 both. We also have two prayers of Nabonidus addressed to the 
 moon-god, one addressed to him at E-gis^irgal , the other ad- 
 dressed to him at E-hulhul (see I K. 68, Col. I, 6ff. and V R. 64, 
 Col. I, 8ff.). 
 
 The temple ruins of E-gisslrgal have been well uncovered. 
 The temple is of rectangular form, the four corners turned towards 
 the four cardinal points of the compass. The platform of the base 
 is at the level of the roofs of the houses, made of solid masonry 
 of bricks and reached by steps at the end. On the platform are 
 two stagings, also of solid masonry reached by steps at one end. 
 On the second staging is a shrine of the moon-god. In sculpture 
 he appears as an old man with long beard and dressed in royal 
 robes. He wears a hat and in the scene there is always a thin 
 crescent (see Clercq, Vol. I, Plates X XV). Loftus and Taylor 
 both give drawings of the temple of E-gissirgal (see TE. p. 127 
 and JRAS. XV, p. 260.) The ruins of the temple of the moon- 
 god at Harran have not yet been uncovered to the extent that 
 the plan of the temple can be laid before us. 
 
 Theologically, Nannar stood at the head of the second triad 
 of gods. The hierarchy of the universe consisted of the god Ami, 
 the god Bel and the god Ea. The hierarchy of heaven consisted 
 of the god Nannar, the god Samas and the god Istar; that is, the 
 moon-god, the sun-god and the star-god. The reason for placing 
 Nannar above &amas was that Nannar was the god of the ruling 
 city, while Sanaas" was the city god of the dependent state, though 
 the sun which Mamas' represents is stronger than the moon which 
 Nannar represents, and we should expect ama, therefore, y to re- 
 ceive the first place. The god of the city of Larsa was Sama. 
 The god of the city of Ur was Nannar. When Larsa became sub- 
 ject to Ur, the god of Larsa; viz., Samas, became the child of the 
 god of Ur; that is, of Nannar. The relation of the night to the 
 calendar also shows that the rank of Nannar was superior to that 
 of Sama. The day began at evening ; not with the morning. The 
 sun too was the son of the night; that is, it issued forth from 
 the night , in the morning. Kings, thinking of this fact, that the 
 sun was born of the night, often addressed Samas as the offspring 
 of the god Sin. The rising of the moon in the night to send forth 
 its light into the darkness also impressed the Babylonian with the 
 power of the moon. The waxing and waning of the moon left 
 the same impression on the Babylonian mind. The regularity of 
 the phases of the moon and its effect upon the tides as well showed
 
 10 
 
 the moon to be an agent in marking time. Finally, the place of 
 the moon among the stars also gave him the appearance of having 
 royal sway. 
 
 Nannar's national influence was much like that of Bel. Geo- 
 graphically, he represented southern Babylonia, while Bel was the 
 chief deity of northern Babylonia. When Marduk became the 
 patron god of Babylon, Bel and Nannar still held their positions 
 as patron gods, but in subordination to Marduk. Besides, they 
 did not lose their influence as supreme deities, each in his pe- 
 culiar sphere, Bel as the god of the earth and Nannar as the 
 god of the moon. Bel was ruler of the earth while Nannar was, 
 by his light, a producer in the earth. Bel was the providential 
 director of life on earth, Nannar was the originator of life on earth, 
 as he formed the child in the womb. Both were superhuman in 
 power and wisdom. Thus Hammurabi: "My words are mighty. 
 If a man pay no attention to my words , may Bel , the lord who 
 determines destinies, whose command cannot be altered, who has 
 enlarged my dominion, drive him out from his dwelling. May Sin, 
 the lord of heaven, my divine creator, whose scimetar shines among 
 the gods, take away from him the crown and throne of sovereignty." 1 
 
 No god in the mind of the Babylonian had reached the posi- 
 tion of combining in himself all the qualities of divinity. So it 
 did not seem inconsistent to the Babylonian to worship two gods 
 like Bel and Nannar, or more gods. There was a tolerance of all 
 gods; each was considered as acting in his own circle, and these 
 circles did not necessarily exclude the one the other. One god 
 might be more important than another, according to the import- 
 ance of the circle in which his virtue was effective, or according 
 to the importance of the political power the circle of whose sway 
 was under the special tutelage of some particular god. Babylonian 
 worship cannot be said to be polytheistic in the grosser form, nor 
 had it reached the higher ideal that lies in monotheism. It may 
 properly be considered a henotheistic worship in which there is a 
 pantheon of gods whose local and universal claims did not cause 
 the gods or their devotees to war the one on the other. 
 
 There is a truly great bilingual hymn addressed to Nannar. 
 According to the colophon it was transcribed by the chief penman 
 of Asurbanipal from an old copy. My impression is that it is an 
 
 1 (Col. XLI, 99) a-md(PI)-tu-u-a na-aS-ga (Col. XLII, 18) Sum-ma 
 a-me(Pl)-lum (19) a-ma(PT)-ti-ia (22) la i-gul-ma (53) Bel (EN.LIL) be- 
 lum (54) mu-Si-im i-ma-tim (55) Sd ki-be(NE)-zu (56) la ut-ta-ka-ru (57) mu- 
 Sar-bu-ii (58) sar-ru-ti-ia (62) i-na u-ub-ti-$u (63) li-Sd-ab-bi-ha-a-um 
 (Col. XLIII, 41) u Sin (EN.ZU) be-el Sd-me-e (42) 7t(AN) ba-ni-i 
 (43) d &e-ri-zu (44) i-na f7YNI.NI) su-pa-a-al (45) agam knssam Sd Sar-ru- 
 tim (46) li-te-ir-M (CH. Plates LXXVI, LXXYII and LXXIX).
 
 11 
 
 enlargement of the hymn to Nannar of which this Thesis gives a 
 transliteration, translation and commentary. For this reason I here- 
 with append the following translation: 
 
 "0 lord, highest of the gods, alone in heaven and earth exalted! 
 
 father Nannar, lord of Ansar, highest of the gods! 
 
 father Nannar, lord Anu the great, highest of the gods! 
 
 father Nannar, lord Sin, highest of the gods! 
 
 father Nannar, lord of Ur, highest of the gods! 
 
 father Nannar, lord of E-gissirgal, highest of the gods! 
 
 father Nannar, lord of the shining crown, highest of the gods! 
 
 father Nannar, of most perfect royalty, highest of the gods! 
 
 father Nannar, in royal robes marching, highest of the gods! 
 
 strong young bullock, with great horns, of perfect physical strength, 
 with hazel-colored pointed beard of luxurious growth and per- 
 fect fulness! 
 
 fruit, whose stalk growing of itself reacheth a tall form, beauti- 
 ful to look upon, whose perfection never satiateth! 
 
 mother, the producer of life, thou who settest up for the crea- 
 tures of life a lofty dwelling! 
 
 merciful and gracious father, thou who boldest in hand the life 
 of all the land! 
 
 lord, thy divinity, like the distant heavens and the broad sea, 
 inspireth reverence! 
 
 creator of the lands, founding the temple and giving it a name! 
 
 namer of royalty, determiner of the future for distant days! 
 
 mighty prince, whose distant thought no god can declare. 
 
 thou whose knee bendeth not, opener of the road for the gods 
 thy brothers! 
 
 thou who goest forth from the foundation of heaven to the height 
 of heaven, opening the door of heaven, creating light for all men! 
 
 father, begetter of all, who lookest upon the creatures of life, 
 who thinkest of them! 
 
 lord, who fixest the destiny of heaven and earth, whose command 
 no one changeth! 
 
 thou who boldest the fire and the water, who turnest the life 
 of creation, what god reacheth thy fulness! 
 
 Who in heaven is high? Thou alone art high. 
 
 Who on earth is high? Thou alone art high. 
 
 As for thee, when thy word is spoken in heaven, the Igigi bow 
 down the face. 
 
 As for thee, when thy word is spoken on earth, the Anunaki kiss 
 the ground. 
 
 As for thee, when thy word like the wind resoundeth on high, food 
 and drink abound.
 
 12 
 
 As for thee, when thy word is established in the land, it causeth 
 
 vegetation to grow. 
 As for thee, thy word maketh fat the herd and flock and inceaseth 
 
 the creatures of life. 
 As for thee, thy word secureth truth and righteousness and causeth 
 
 men to speak righteousness. 
 As for thee, thy word extendeth to heaven, it covereth the earth, 
 
 no one can comprehend it. 
 
 As for thee, thy word, who can understand it, who can approach it! 
 lord, in heaven supreme, on earth the leader, among the gods 
 
 thy brothers without a rival. 
 king of kings, the lofty one, whose command no one approacheth, 
 
 whose divinity no god can liken. 
 Where thy eye looketh thou showest favor, where thy hand toucheth 
 
 thou securest salvation. 
 lord, the shining one, who directeth truth and righteousness in 
 
 heaven and earth and causeth them to go forth. 
 Look graciously on thy temple, look graciously on thy city. 
 Look graciously on Ur, look graciously on E-gi&Sirgal, 
 Thybeloved consort, the gracious mother, calleth to thee :0 lord give rest! 
 The hero SamaS calleth to thee: lord give rest! 
 The Igigi call to thee: lord give rest! 
 The Anunnaki call to thee: lord give rest! 
 
 calleth to thee: lord give rest! 
 
 Ningal calleth to thee: lord give rest! 
 
 May the bar of Ur, the enclosure of E-giSsirgal and the building 
 
 of Ezida be established! 
 
 The gods of heaven and earth call to thee: lord give rest! 
 The lifting up of the hand. 48 lines on the tablet to Nannar. 
 Mighty one. Lord of strength. 
 Like its original, copied and revised. 
 Tablet of I&tar-Suma-eres, the chief scribe. 
 Of Asurbanipal, king of legions, king of Assyria, 
 Son of Nabu-zer-listesir, chief penman." IV R. 9. 
 
 This Asurbanipal hymn may be considered as remarkable fox- 
 its advanced ideas. In the first part of the hymn there is intro- 
 duced the mythological idea of the bullock's head in the moon 
 with horns and the face with flowing hazel-colored beard, so that 
 strength and brilliancy are pointed out. But the hymn advances 
 into literal speech by which the most varied and greatest of divine 
 attributes are attached to the god Nannar. He is named as sovereign 
 god, a self-created god, a merciful god, the begetter of all life, the 
 maintainer of the life of the world, the bestower of gifts to men, 
 the establisher of dwellings; he fixes destinies, pronounces judgment,
 
 13 
 
 gives water to man and supplies him with vegetable food. He 
 holds a unique and exalted position in heaven and on earth above 
 all other beings. To him the angels of heaven and spirits of earth 
 bow, and at his command the forces of nature perform their mar- 
 vellous functions. 
 
 3. Adad 
 
 The storm -god is known by the Sumerian ideogram 1m. The 
 sign IMMU in the El-Amarna tablets (1500 B. C.) has the reading 
 A dad, a name connected with the Syrian Hadad. Oppert thinks 
 Adad is the god's oldest name. It seems evidently a foreign equi- 
 valent for Im. The Assyrian name Ramman is a provisional name 
 meaning "thunderer", and probably only an epithet. The sign IMMU 
 has also the value Mer. This is, no doubt, the original and real 
 name of the god, which appears as well in the form Immer. The 
 primary idea in the name is that of wind, then, that of rain and 
 finally of thunder and lightning. The god is not an object like 
 Nannar, but a force; then the force is personified and he is spoken 
 of as a person. Hammurabi puts him in the second triad of gods. 
 He is the third person of that triad, Sin being the first person 
 and Sama the second. Generally Istar has the third place in the 
 second triad. In that case Ramman falls outside of that triad 
 and takes position among all the gods as seventh in importance. 
 The order is as follows: Anu, Bel, Ea, Sin, Samas, Istar, Adad 
 (Ramman). As a Babylonian god we find Ramman's name appears 
 in Hammurabi's time as a common name in literature. He is in- 
 voked in Hammurabi's Code, like other gods, of course in his 
 sphere as a storm-god. Thus: "If a man will pay no attention to 
 my words, may Adad, the lord of abundance, the regent of heaven 
 and earth, my helper, deprive him of the rain from heaven and 
 the water-floods from the springs! May he bring his land to de- 
 struction through want and hunger! May he break loose furiously 
 over his city and turn his land into a heap left by a whirlwind!" 1 
 With the kings of the Cassite dynasty Ramman seems to be popular. 
 His name appears by the side of that of Samas and he is called 
 the divine lord of justice. In the Babylonian dynasty of kings, 
 Nebuchadnezzar I. addresses Ramman as the great lord of heaven, 
 the lord of the subterranean waters and rain, whose curse is in- 
 voked against the one who sets aside the decrees of Nebuchadnezzar 
 or defaces his monument. 
 
 1 (Col. XLII, 18 a) Sum-ma a-me(PI)-lum (19) a-md(PT)-ti~ia (22) la 
 i-gul-ma (Col. XLIH, 64) * Adad be-el hegallim (65) gu-gal Sd-me-e (66) ft 
 ir-$i-tim (67) ri-zu-u-a (68) zu-ni i-na Sd-me-e (69) mi-lam (70) i-na na- 
 ak-bi-im (71) li-te-ir-u (72) ma-zu (73) i-na hu-M-ah-hi-im (74) it bu-bu- 
 tim (75) li-fral-U-ik (76) e-li ali-$& (77) iz-zi-ii (78) li-is-si-ma (79) ma-zu 
 a-na til a-bu-bi-im (80) li-te-ir (CH. Plates LXXVI, LXXIX and LXXX).
 
 14 
 
 Ramman is thought to be more truly an Assyrian than a 
 Babylonian god. He is almost as dear to the Assyrian as the god 
 Aur. Historical data, however, do not furnish very early mention 
 of his name in Assyria. We find that he had a seat of worship 
 in Damascus, and his cult had vogue in the plain of Jezreel, his 
 name appearing in Hebrew, written by mistake, after the text was 
 Masoretically vocalized, "Riramon" which is exactly the same in 
 form as the Hebrew word for pomegranate. In Assyria we can 
 trace his history back to some extent by means of inscriptions in 
 which his name appears as an element in the compound names of 
 kings. For example, we find his name in the name of the ancient 
 Assyrian king SamaS-Ramnian, and from an inscription of Tiglath- 
 pileser I. we learn also that Saraas-Ramman built a temple to the 
 god Ramman. So we have historical evidence that the cult of 
 Ramman is older in Assyria than this king, who was reigning in 
 1820 B. C. How much older it may be we do not know. Jastrow 
 thinks that the cult is indigenous to Assyrian soil. 
 
 Between the time of Sama- Ramman and the time of Tiglath- 
 pileser I. the service of Ramman must have declined somewhat, 
 for the temple of Ramman in the v city of Assur seems not to have 
 been repaired from the days of Samas-Ramman till Tiglath-pileser 
 himself rebuilt it. Tiglath-pileser says that from the time of the 
 founding it was in decay six hundred and forty years. Then king 
 Asurdan tore it down entirely. Sixty years after the entire des- 
 truction, Tiglath-pileser builds the temple anew. He says that in 
 the beginning of his government the great gods Anu and Adad 
 demanded for him the restoration of their sacred dwelling. "I made 
 bricks and cleared its ground until I reached the artificial flat 
 ten-ace upon which the old temple had been built. I laid its 
 foundation upon the solid rock and the whole place incased with 
 bricks like a fire-place, overlaid on it a layer 'of fifty bricks in 
 depth and built upon this the foundations of the temple of Anu 
 and Adad of large square stones. I built it up from foundation 
 to roof, larger and grander than befoi'e, and erected also two great 
 
 temple towers fitting ornaments of their great divinities." 1 
 
 From Tiglath-pileser on, temples of Ramman do not seem to be 
 often mentioned, but the god himself is frequently spoken of in 
 inscriptions of the kings. Sargon II. has one of the eastern gates 
 
 1 (Col. VII, 75 b) libndti al-bi-in (76) kaJi-l-ar-Su u-mi-si (77) dan- 
 na-su ak-Sud u3-se-e-u (78) i-na eli fa-sir sadi-i dan-ni ad-di (79) a- 
 ra Sd-a-tu a-na si-fiir-ti-Su (80) i-na libndti ki-ma ka-nu-ni aS-pu-uk 
 (81) L ti-ip-ki a-na su-pa-li (82) u-fi-bi i-na muh-hi-fri (83) us-Se bit 
 m A-nim it itu Ramman (84) Sd bu-u-li ad-di (85) iS-tu u-e-$u a-di 
 tah-lu-bi-Su (86) e-bu-uS eli mah-ri-e ut-tir (87) II si-kur-ra-te rabu-te 
 (88) Sd a-na si-mat ilu-ti-Su-nu rabi-te (89) &i-lu-ka lu-u db-ni-ma (I R. 15).
 
 15 
 
 of his temple named "Ramman the producer of abundance". Asur- 
 banipal enumerates thirteen gods whom he honors as the great 
 gods, and places Ramman fifth in the list. 
 
 Ramman's most esteemed service was that of bestowing bless- 
 ing. The rains in the right proportion were a boon to the land, 
 filling the canals and watering the soil. Hammurabi calls Ramman 
 the lord of abundance and his helper. Tiglath-pileser I. prays for the 
 blessings of prosperity, as he prays to Adad: "May Anu and Adad 
 turn to me truly and accept graciously the lifting up of ray hand, 
 hearken unto my devout prayers , grant me and my reign abun- 
 dance of rain , years of prosperity and fruitfulness in plenty." : 
 Asurbanipal describes the blessings he receives by the favor of 
 this god: 'Ramman let loose his showers and Ea has opened his 
 springs, the grain has grown to a height of five yards and the 
 ears have been five sixths of a yard long, the produce of the land 
 has been abundant and the fruit trees have borne fruit richly."' 2 
 The mention of Anu and Ea with Ramman is because of their 
 power to produce water, Ea representing the depths of water and 
 Anu the heaven with its clouds of rain. 
 
 The most conspicuous work of Ramman was that of destruction. 
 It is in this function of judgment that he is associated with &amas\ 
 The connection lies in the fact that the lightning of Ramman is 
 like the day-light of Samas; so, as the god of lightning, Ramman 
 has the title birlcu. Lightning and flooding rain were , because 
 of their destructive character, fearful forces, and the kings in call- 
 ing for a curse on hostile man or land turn to Ramman in 
 imprecation, as, for example, Raman-Nirari I. does concerning the 
 man who may be tempted to blot out the record of Ramman- 
 Nirari's name: "May Ramman with terrible rainstorm overwhelm, 
 him, may flood, destruction, wind, rebellion, revolution, tempest, 
 want and famine, drought and hunger be continually in his land. 
 May he come down on his land like a flood. May he turn it into 
 mounds and ruins. May Ramman strike his land with a destruc- 
 tive bolt." 3 
 
 1 (Col. VIII, 23) a* A-nim u ttu Eammanu (24) ki-niS li-sih-ru-ni-ma 
 (25) ni-iS ka-ti-ia li-ra-mu (26) te-me-ik ik-ri-be-ia liS-me-ii (27) zu-u-ni 
 da-ah-du-te Sd-na-at (28) nu-uh-Se ii bar-ri-e a-na pali-ia (29) liS-ru-ku 
 (I Rl 16). 
 
 2 (Col. I, 45) ttu Eammanu zunni-iu u-maS-Si-ra " E-a u-paf-fi-ra 
 nakbu-Su (46) fyan&u ana ammatu Se-am i$-ku ina abseni-Su (47) e-ri-ik &ii- 
 bul-tu parab ana ammatu (48 a) iSir eburu (50) Su-wn-mu-ba in-bu (V R. 1). 
 
 3 (38 b) Hu Eammanu i-na ri-Tii-i (39) li-mu-ti li-ir-fyi-su a-bu-bu 
 (40) Saru limnu sa-a1.i-ma-a-tu te-Su-u (41) a-Sam-Su-tu su-un-ku bu-bu-tu 
 (42) a-ru-ur-tu fyu-ild-hu i-na mdti-Sii lu ka-ia-an mdti-fyt a-btt-bi-iS lu-u$- 
 ba-i (43) a-na tili u kar-mi lu-ti-ir &* Eammanu i-na be-ri-Su li-mu-ti 
 mdti-Su li-ib-ri (IV R. 39, Rev.).
 
 16 
 
 Some Babylonian composer has set forth the terrifying side 
 of Eamman's character in a bilingual hymn as follows: 
 
 "The lord in his anger himself makes heaven quake. 
 
 Adad in his wrath lifts up the earth. 
 
 The mighty mountain he himself smites down. 
 
 At his anger, at his wrath, 
 
 At his roaring, at his thundering, 
 
 The gods of heaven ascend to heaven, 
 
 The gods of earth enter earth, 
 
 Sama into the foundation of heaven enters, 
 
 Sin in the height of heaven is magnified." 1 
 
 4. Tammuz 
 
 There is a fascination about the life of Tammuz not experienced 
 in the contemplation of the other gods of Babylonia. He seems 
 to be presented to us just as though he were a man. 
 
 Our first paragraph may describe him as a resident of one of 
 the ancient cities of southern Babylonia. The city of his residence 
 was Eridu on the banks of the Euphrates. His official title is that 
 of sun-god and his occupation is to care for the growth of plants. 
 The name of his father was Ea, the lord of the city of Eridu, 
 whose duties consisted in governing the waters of the river on 
 whose shore the city rested. Tammuz had a mother, whose name 
 was Davkina, the mistress of the vine. Tammuz also had a sister 
 Belili whose calling was, like that of Tammuz her brother, the 
 care of plant growth. Tammuz also had a bride, the famous and 
 treacherous Istar, the goddess of love, represented by the evening 
 star; she was mistress of the neighbouring city of Erech, a little 
 to the north-west, and on the other side of the Euphrates. The 
 life of Tammuz at Eridu was romantic and his days ended in 
 tragedy. There is a little poem, giving a picture of his home. 
 There was a garden, a holy place, abundantly shaded with profuse 
 leafage of trees whose roots went down deep into the waters over 
 which Ea presided. His couch was hung under the rich foliage 
 of the vine which his mother tended. There Tammuz dwelt and 
 
 1 (9b) an mu-un-da-ur-ur (10) be-lum ina a-ga-gi-Su Sa-mu-u i-ta-na- 
 ar-ra-ru-Su (11) dimmer M er Sur-ra-na Jci i-in-ga-bul-bul (12) U"Rammdnu 
 ina e-zi-zi-$u ir-si-tum i-na-as-su (13) har-sag gal-gal-e Sa-ka-a ba-an-na- 
 ku-eS (14) $a-du-u ra-bu-tu su-uh-hu-pu-Su (15) ib-ba-bi-ta ur-ra-bi-ta (16) a- 
 na a-ga-gi-Su a-na e-zi-zi-Su (17) (?)-ge-bi-ta har-du-bi-ta (18) a-na Sd-gi-mi- 
 Su a-na ra-mi-mi-Su (19) dim-me-ir an-na-ge an-na ba-an-dul-du-ne (20) Hani 
 8a Sa-me-e a-na am-e i-te-lu-u (21) dim-me-ir ki-ge ki-a ba-an-bul-ne-es 
 (22) Hani Sa ir-sitim a-na ir-ft-tim i-te-ir-bu (23) dimmer Babbar an ur- 
 ra ba-da-u-8u-ru (24) ina i-Sid ame-e i-te-ru-ub (25) dimmer Si$-M an 
 ba-da-kabar (26) ina e-lat Same-e ir-ta-bi (IV R. 28, 2).
 
 there was his shrine. His dwelling of foliage in his youthful days 
 was symbolic of the domain in which the virtue of his power was 
 to be exercised. His real home was in heaven, for from heaven 
 the virtue of plant-growth precedes with the heat of the sun. But 
 his connection with heaven had been forgotten, except in remini- 
 scence found in legend. In the legend of Adapa, for instance, we 
 find a hint of it. Tammuz and his companion GiSzida are seen 
 mounting up to heaven where they receive stations as door-keepers 
 in the gate of Ami's house; in heaven they properly belong. 
 
 The descent of Tammuz to the lower world implies that he 
 died, but the accounts have not made a direct statement of how 
 he died, or what was the cause of his death. Perhaps we may 
 conceive of the event of his death as having taken place at Eridu 
 before the service of lamentation had developed into a cult honored 
 at the court of Sargon of Akkad, where a temple was built for 
 Tammuz after northern Babylonia had gained the ascendency over 
 southern Babylonia. The literal cause of his death was that he was 
 not capable of making plant-growth a continuous process. The 
 power of the heat of the sun as the summer advanced was superior 
 to the virtue which Tammuz possessed over plant-life. The fierce 
 heat of the summer caused vegetation to take a paler hue; then 
 the germs of decay entered; slowly and surely the face of the land 
 was assuming the same state that existed before the power of 
 Tammuz appeared to quicken the blade of grass and the fruit-bud 
 of the early spring. So Tammuz was banished to the lower world. 
 Romantically his entrance to the abode of the dead was due to 
 the hand which Istar had in the events of his life. She had many 
 lovers, and she betrayed them all. Her betrayal in the case of 
 Tammuz consisted in not aiding him in her sphere as great mother 
 in the production of life on earth. Had she supplemented his 
 effort and made the earth continue to bear and bring forth, counter- 
 acting the effect of the deadly heat of the summer solstice and the 
 destructive wind of the south, the gardens and the fruit orchards 
 over whose productiveness Tammuz presided would have enjoyed 
 perennial fruitage, and Gilgames would never have had to take 
 up the sad accusation against Itar: 
 
 "Tammuz, the spouse of thy youth, 
 Thou compellest to weep year after year." 1 
 Also there had never gone up the song of lamentation: 
 "He went down to meet the nether world, 
 He has sated himself, Mamas' caused him to perish 
 To the land of the dead. 
 
 1 (46) a-na Dumu-zi ha-mi-ri $u-[uh-]ri-ti-ki (47) at-ta a-na Sat-ti 
 bi-tak-ka-a tal-ti-mi-Su (BN. Tafel VI).
 
 18 
 
 With mourning was he filled on the day 
 When he fell into great sorrow." 1 
 
 According to another story of the fate of Tammuz, Itar was 
 the victim of sudden and violent passion, and in a fit of anger 
 for disregard of her command she had smitten him down, just as 
 she crushed the aZ/aZ/w-bird she loved: 
 
 "Thou didst crush him and break his pinions. 
 
 In the woods he stands and laments, 
 
 '0 my pinions'." 2 
 
 Also as she cast out of her sight the lion: 
 
 "Thou didst love a lion of perfect strength, 
 
 Seven and seven times thou didst bury him in the corners." 3 
 The origin of the service of weeping for Tammuz is an in- 
 teresting legend. When Istar had slain her lover, she hastened, 
 like the going down of the evening star, to the lower world in 
 search of waters to restore him to life. She searches long, passing 
 through all the compartments of Hades. The story does not give 
 details of her finding Tammuz , but instead, a scene of his burial 
 is introduced: 
 
 "To Tammuz, her youthful consort 
 
 Pour out pure waters, costly oil." 4 
 
 A scene of the mourning for Tammuz is also introduced, which 
 may be taken as the original lamentation, all other summer solstice 
 weepings being anniversaries of this original one. His sister is 
 there lamenting: 
 
 "0 my only brother, let me not perish!" 5 
 And a great company of mourners sing dirges by the accom- 
 panyment of the flute and follow the instruction which Tammuz, 
 though dead, seems to be giving then and there : 
 
 "On the day of Tammuz play for me, 
 
 On the flute of uknu and samtu! 
 
 With it play for me! With it play for me! 
 
 1 (23) il-lak i-lak ana i-rat ir-si-tim (25) uS-ta-bar-ri w SamaS ir- 
 ta-bi-Su ana ir-?i-tim mi-tu-ti (27) ni-iz-za-tu ma-li i-na u-um im-ku-tu-ma 
 ina i-dir-tim (IV R. 30, 2). 
 
 2 (49) tam-ha-?i-8u-ma kap-pa-Su tal-te-bir (50) iz-za-az ina ki-Sa- 
 tim i-Sis-si kap-pi (BN. Tafel VI). 
 
 3 (51) ta-ra-mi-ma neSu ga-mi-ir e-mu-ki (52) 7 u 1 tu-ufy-tar-ri-i8-&u 
 $u-ut-ta-a-ti (BN. Tafel VI). 
 
 4 (47) a-na # Dumu-zi ha-mir si-ih-ru-ti-Sa (48) me il-lu-ti ra-am- 
 me-ik Samnu tabu (from Istar' s Descent into Hades. K. 162. Reverse. 
 CT. XV, Plate 47. Also IV R. 31). 
 
 5 (55) a-fyi e-du la ta-fyab-bil-an-ni (from Tatar's Descent into Hades. 
 K. 162. Reverse. CT. XV", Plate 47. Also IV R. 31).
 
 19 
 
 male and female mourners! 
 
 That the dead may arise and inhale incense I" 1 
 
 Of course the story is not finished and the circle of events 
 not completed without the resurrection of Tammuz. In a Chaldaean 
 intaglio there is a picture of Tammuz rejuvenated on the knees 
 of Istar (see Clercq Vol. I, Plate IX, No. 83). Some forms of 
 the story must include his return to the earth, and the complete 
 service of lamentation must have been sometimes supplemented 
 by a service of joy in which the idea of resurrection was significant. 
 
 Though the original lamentation was an expression of grief 
 for Tammuz dead, the fully developed ceremony was an expression 
 of several pathetic ideas. It was accompanied with sacrifice and 
 offerings of wine. In Babylonia the commemoration was observed 
 every year on the second day of the fourth month, called the 
 month of Tammuz. It was not only a weeping for dead Tammuz, 
 but a weeping for dead vegetation. The dying leaf had a mourner. 
 The withered stock had a sympathizing friend. For the blasted 
 blade of grass there was shed a tear. For the barren tree bereft 
 of golden foliage and luscious fruit there went up a cry of sym- 
 pathy. The ceremony was an expression of sadness that came over 
 the people as the oppression of the heat of summer bore down 
 upon them, the water supply being reduced, vegetable life put out 
 and human life consequently made almost unendurable by the de- 
 privation and heat of summer. The time of weeping was one for 
 the expression of personal sorrow that lurks in almost every heart. 
 The wail of anguish was a relief to souls burdened with their own 
 peculiar griefs. The soul found relief in lifting up the voice at- 
 tuned to some form of elegy. There came a relief like the rolling 
 of the burden of guilt from the breast. The ceremony was one that 
 embraced in its performance the expression of confession. It was, how- 
 ever, performed with the consciousness that the drought of summer 
 was but for a season, and that there was to follow a period of happier 
 existence, as the succeeding winter should merge into a new spring. 
 
 Tammuz was supposed to leave the land with the season 
 when the spring growth was completed, to come back again in 
 the following year. He is considered as dead, but his death is 
 not an absolute one. He tells the mourners what to do as they 
 gather about his bier. According to some allusions he seems also 
 to be a lord, as it were, in the bowels of the earth, preparing the 
 inner earth for putting forth a new stock of vegetation, as spring 
 shall come. Hence, the hymn to Tammuz in this Thesis calls him 
 
 1 (56) ina u-me * Dumu-zi el-la-an-ni malil atmu u k n i abnu 
 it-ti-Su el-la-an-ni (57) it-ti-Su el-la-an-ni a*" ER (A.SI) pi- u zinn&u ER 
 (A.&I) Pi- A.Sl (58) mituti li-lu-nim-ma kuf-ri-in li-i?-?i-nu (from IStar's 
 Descent into Hades. K. 162. Reverse. CT. XV, Plate 47. Also IV R. 31).
 
 20 
 
 "the generator of the lower world". His association with his friend 
 GiSzida substantiates more fully the idea of his resurrection. To give 
 vitality to his work he still maintains his old personality of sun-god, 
 and to him again is given a seat in heaven, as the Adapa legend shows : 
 
 "On mounting up to heaven, 
 
 At the gate of Anu 
 
 Tammuz and Gi&zida were stationed." 1 
 
 The story of Tammuz seems to have taken deep and almost 
 universal hold of the imagination and sympathy of mankind. The 
 weeping for Tammuz is said to have been maintained by the 
 Babylonians till a very late period. Similar stories to that of the 
 Tammuz legend existed in about the same period of history among 
 the Phoenicians, the Hebrews, the Greeks and the Egyptians, the 
 most of these accounts having a common origin; if they have 
 more than one origin, they seem nevertheless to blend in the main 
 into one story. It is said that in the Phoenician town of Gebal 
 by the Mediterranian on the road leading from the people of the 
 east to those of the west, there is a yearly lamentation over the 
 death of their sun-god, the beloved AStoreth, who had been slain 
 by a cruel hand, just as the spring verdure was cut down by the 
 hot blasts of summer. The women, tearing their hair, disfiguring 
 their faces and cutting their breasts, sent up a cry to heaven: 
 "0 my brother!" Across the sea by the way of Cyprus, the cry is 
 said to have been earned to Greece where it found embodiment in 
 the story of Adonis and Aphrodite. Possibly, however, the Greek 
 story may be indigenous. Adonis lost his life while hunting, thrust 
 through the thigh with the tusk of a wild boar. After death he 
 was in great favour with Persephone who finally yielded to the 
 entreaties of the inconsolable Aphrodite, and Adonis spent one half 
 of the year with his celestial mistress and the other half with his 
 infernal one. How much place the annual weeping for a departed 
 one had among the Hebrews may be inferred to some extent by 
 the mention made in the Scriptures of the service. Zechariah 
 speaks of the well-known mourning of Hadadrimmon in the valley 
 of Megiddon, and Amos refers to the custom of mourning for an 
 only son. Ezekiel says that the Lord brought him to Jehovah's 
 house *and behold, there sat the women weeping for Tammuz". 
 Jeremiah goes a step further and gives us the refrain which was 
 used in the weeping: "Ah me! Ah my brother!" The parallel story 
 in Egypt had for its hero the god Osiris who, representing goodness, 
 upon being slain by a foe, became judge of the dead, though his 
 soul continued in existence among men. 
 
 1 (2) a-na Sa-me-e i-na e-li-Su a-na ba-ab ^u A-ni i-na 
 (3) i-na ba-a-bu #" A-ni # Dumu-zi ttu Gi&-zi-da iz-za-az-zu (from the 
 Legend of Adapa and the South Wind. TEA. Vol. Ill, 240. Rev.).
 
 Transliteration, Translation and 
 Commentary 
 
 Chapter I 
 
 Tablet 13963, Plate 10, Hymn to Bel 
 Obverse 
 
 1. ^u-mu-un na-am-zu-ka na-hm- se-ir-ma-al 
 
 [te-na] 
 lord of wisdom, supreme by thyself! 
 
 2 dimmer Mu-ul-lU u-mu-un na-hm-zu-ka .... Se-ir-ma-al nl(IM)- 
 
 te-na 
 Bel , lord of wisdom, supreme by thyself! 
 
 3. a-a dimmer Mu-ul-lil u-mu-un-e kur-kur-ra 
 father Bel, lord of the lands ! 
 
 4. a-a dimmer Mu-ul-lil u-mu-un dug(KA.)-ga zi(d)-da 
 father Bel, lord of righteous command! 
 
 5 a . a dimmer Mu-ul-Ul siba sag gig(MI)-ga 
 father Bel, shepherd of the black-headed! 
 
 6. a-a dimmer Mu-ul-lil -<fe(NE) gala wi(IM)-fe-wa 
 father Bel, the only all-seeing one! 
 
 7. a-a dimmer Mu-ul-lil ama erim($AB)-na di-di 
 
 father Bel, the lord that executest judgment on thy enemies! 
 
 8. a-a dim* Mu-ul-lil itsn$(r)-la ma-ma 
 father Bel, the power of the lands! 
 
 9. ama ria-a gu ne-stg(PA) gan-nu ki 
 
 The bull of the pasture, the bull that encompassest the pro- 
 ductive land! 
 
 10. d * mmer Mu-ul-lil nin kar-ra ki damal-ra 
 Bel, the bountiful lord of the broad land I
 
 11. li-mu-un mu-ud-na du(KAK) sag-ma-al ki 
 
 The lord of creation, the creator, the true head of the land! 
 
 12. w-tnw-un zalQ$I)'lah(TJD)-na ga nMnusf-rfm(AAN) da-ma-alla 
 The lord whose shining oil is milk for an extensive progeny! 
 
 18. ti-wm-un silim(DT)-ma-a-ni erf ir-ir 
 
 The lord whose decrees bind together the city, 
 
 14. dii na-a-ni a(TD) am-e gal-la 
 
 Whose powerful dwelling-place (is the seat of) a great command, 
 
 15. kur dimmer Babbar (UD)-g(UD.DU)-fo Jew dimmer Babbar(UV)- 
 
 From the land of the rising sun to the land of the setting sun ! 
 
 16. kitr-ra fo-mu-un nu-um-ti za-e li-mu-un ab-da-me-en 
 mountain, the lord of life, thou the lord indeed art! 
 
 Reverse 
 
 17. d ** |WI * r Mu-ul-lH kur-kur-ra ga-Sd-an nu-um-ti nin-zu ga-sd-an 
 
 ab-da(-me-en) 
 
 Bel of the lands, lord of life, lord of wisdom, lord indeed 
 thou art! 
 
 18. e-lum nl(IM) an-na a-kad za-da $d mu-e-da-mal(\Gr) 
 
 mighty one, dread of heaven, royal one indeed thou art! 
 
 19 dimmer Jf M . M /.^ M en^) dimmer-ri-ne za-da 3d mu-e-da-mal(lGr) 
 Bel, very lord of gods thou indeed art! 
 
 20. a-a <" Mu-ul'ltl mu-lu gu md($AR)-md(SA.K)-me-en mu-lu 
 
 Se ma(SAK)-ma(SAR)-we-en 
 
 father BS1, who causest vegetation to sprout, who causest 
 grain to grow 
 
 21. dimmer Mu-ul-Ul me-Zaw(NE)-ZM ^<r(KIL)-ra ha mu-ni-ib-( )- 
 
 ne-ne 
 Bel, before thy great glory may they be (in fear?)! 
 
 22. hu-e an-na ha-e tu(r)-ra sa(LIB)-nl(lW) ma-ni-ib-si 
 
 The birds of heaven and the fish of the sea are filled with 
 fear of thee! 
 
 23. a-a <*"" Mu-ul-lil-K da-da mah M-e-^n(DU) sag-e-zi si- 
 
 ba-e e-nab 
 
 father Bel, in great strength thou goest, the head of life, 
 the shepherd of the stars!
 
 23 - 
 
 24. b-mu-un ka- na-im-^o(MAL) iz-ba en ga mu-e-^tn(DU) gfn(GtI) 
 
 si ft'-5w(KU) me-a 
 
 lord, the mouth of production thou openest, as a prolific 
 city thou goest, the reed for the fulness of life thou art. 
 
 25. a-a dimmfr Mu-ul-lil sag zi sag n(r)-la Su ti ba-ni-ib-ag 
 
 father Bel, the head of life, the head of strength, the power 
 of life thou makest thyself! 
 
 26. su-gil nis-ia mu-bi im 
 
 Altogether there are twenty-five lines in the tablet. 
 
 27. gr(A.I) Urn-ma 
 Hymn of praise. 
 
 This composition is a hymn of praise to B61, who is directly 
 addressed. His name, Mu-ul-lil, appears in 14 of the 25 lines of 
 the hymn, in which he is called distinctively "father", the title 
 occurring 8 times. 
 
 The god is addressed in the second person, as is seen in line 
 16, where za-e, the personal pronoun of the second person, is 
 applied to him, and also in the pronominal phase of the second 
 person, za-da, found in lines 18 and 19, not to mention other 
 less striking symbols of the second person singular. 
 
 The hymn consists of many laudatory epithets descriptive of 
 Bel's divine nature and work. His fatherhood and lordship are 
 dwelt upon. He is a righteous and all-wise father. His lordship 
 extends not only over the land, but up into the air as well. He 
 provides subsistence for the creatures of earth, being also the 
 organizer of city and state. He superintends also the operations 
 of nature in the atmosphere being tie dread of heaven, the lord 
 of gods, the occasion of fear among the birds and fishes, the shep- 
 herd of the storms (or stars). 
 
 The time of the origin of this hymn is a matter of conjecture. 
 The form of the signs offers some evidence. What the early kings 
 say of Bel also throws some light on the subject. The signs are, 
 of course, later than the picture-writing of the hieroglyph, and 
 also later than the linear script suited to stone. These signs are 
 made in clay, hence the wedge appears. The design of the signs 
 used here has met with some transformation since the hieroglyph 
 was used, but it has not yet reached the chaste and symmetrical 
 form given by the hand of the Assyrian. In short the signs of 
 this hymn are old Babylonian, almost identical with those used in 
 the inscriptions of Eannattun, Entemena, Gndea and Hammurabi. 
 There are, however, some later and even New-Babylonian signs 
 among them, pointing perhaps to transcription subsequent to the 
 original composition.
 
 _ 24 
 
 There is no mention of any city in the hymn, as there is in 
 the hymn to Sin, but this hymn probably had its origin in Nippur 
 which was the great religious centre of Babylonia in the pre- 
 dynastic period, when kings ascribed their successes to B61 and 
 brought their booty to Nippur, calling Bel "the lord of the lands." 
 
 Obverse 
 
 1. u-mu-un na-hm-zu-ka na-hm se-ir-ma-al n\-\te-nd\ 
 
 lord of wisdom, supreme by thyself! 
 
 u-mu-un means "being lord", u equalling "lord" and mu-un 
 equalling "being", u-mu-un is a phonetic representation of umun 
 = b&lu, (Br. 9475). umun is sometimes ideographically represented 
 by the sign GIGURU, the corner wedge (Br. 8659), which signifies 
 "depress", "overpower", "be powerful", "rule", umun may be shortened 
 either to w, mun or un, giving to GIGURU three values for 
 "lord", M, un and umun. umun, which is ES, has an EK value, 
 ugun. In line 17, we shall meet with another word for "lord"; 
 viz., ga-Sd-an. 
 
 u: the sign IGI-DIBBU alone means "lord". It has a well- 
 known Assyrian equivalent, labdru, "be old", (Br. 9464). Brummer 
 explains the sign correctly as follows: IGI-DIBBU is a compound 
 sign and equals 1, "eye", plus LU, "take away", hence the meaning 
 "take away the eye", "become old", "elderly", "lord", (SVA. 27). 
 
 mu-un contracted to mun is cognate with me-en which equals 
 basu, "to be", as in za-e-me-en (Br. 10404). We shall meet the 
 form mu-un as a verbal prefix. 
 
 mu here is simply a dialectic form of me (MSL., p. 240). 
 mu as a Sumerian value is attested by the sign-name MU. We 
 shall meet with MU in the name Mu-ul-lil, also as a suffix and 
 in other ways. The MU of our text is old Babylonian. It is the 
 MU of Ur-Gur and Gudea (see brick of Ur-Gur, No. 90009, CT. XXI, 
 and Gudea's Cylinder A, Col. XVIII, line 27, in Dec. 36). 
 
 un is plainly cognate with en which is so commonly represented 
 by the sign ENU. The sign UN we shall meet again with the 
 value kcdama. The UN of our text is a very ancient sign (see 
 Cone of Eannatum, Col. I, CT. XXI, Tablet 30062). 
 
 na-hm-zu-ka consists of noun, na-hm-zu and postposition ka. 
 
 na-hm-zu is an abstract noun composed of the abstract prefix 
 na-hm and the stem zu. 
 
 na-hm equals simtu, "fortune", (Br. 1609 and HW. 654) and is 
 a dialectic form of nam (Br. 2103) which is a common abstract prefix. 
 
 na is a Sumerian value of the sign NANU. The value is 
 simply syllabic here. The sign originally signified "stone". Our
 
 25 
 
 NA is found both in old Babylonian tablets and in New-Babylonian 
 inscriptions. 
 
 km (ES) also is only syllabic here. The sign has the EK 
 value ag and is used ideographically. 
 
 zu: the sign representing zu has only one value, presenting a 
 rather uncommon circumstance in Sumerian. zu means "know", 
 also "be wise", and may equal nimeku, "wisdom", (Br. 136), but 
 the author preferred to say na-hm-zu, "the fortune of wisdom". 
 
 ka, sign-name KAGU, is a postpositive sign of the genitive. 
 The sign KAGU (discussed below) is often used in this way, but 
 it has several values and is used to express a large number of 
 ideas, ka as a postposition is a dialectic form of </e(KIT). 
 
 se-ir-ma-al is ES for the EK n*r-gal, s changing to n and m 
 to a (MSL. p. XI). It is translated into Assyrian by the word 
 eteuu. Se-ir-ma-al consists then of two parts; stem Se-ir and suffix 
 ma-al. Strictly, Se-ir is "lord" and Se-ir-ma-al is "lordship". 
 
 Se-ir: e and i appear generally to be distinct sounds, but they 
 combine, just as the two M'S combine in mu-un, making mun, and 
 as the two a's combine in na-hm, making nam. Evidently the 
 weaker sound is absorbed by the stronger, hence Se-ir becomes 
 s6r, "ruler", which could be represented by NISIGti (JA., 1905, 
 p. 113, also Br. 4306). 
 
 se is perhaps a Semitic value coming from s&u, "grain". The 
 original sign is a picture of a head of grain like wheat or oats. 
 The name of the sign is U-UM. The sign occurs in line 20 as 
 an ideogram. 
 
 ir is also Semitic value of the sign GAK-GUNU. We shall 
 meet the sign used as a verb equal to kamd, "bind". 
 
 ma-al, phonetically written for mal, is an ending which adds 
 to ser the idea of "having"; hence se-ir-ma-al means "having rule". 
 
 ma: we shall find MAMU used mostly as a noun, but it may 
 occur as a verbal prefix or as a phonetic complement. 
 
 al: the sign has only one value, al, whose use is principally 
 syllabic. The sign-name is ALLU. 
 
 nl-te-na: nl-te is the main word with na as a suffix. 
 
 nl-te: nl and te stand related to each other as object and 
 cognate verb, meaning "fear a fear". The affinity of nl and te is 
 shown by the fact that the sign for nl, called IMMU, may have 
 the value tu (see Br. 8355), then the object and verb would be 
 tu-te, "fear a fear" (see Fossey in JA., 1905, p. 128). nl-te may 
 mean "self" just as nl may stand not only for "fear" but for that 
 which causes fear as Rammdnu, "the storm-god", and then by way 
 of erroneous association for ramdnu, "self". 
 
 nl: the sign IMMU is one of the principal signs that originally
 
 - 26 
 
 denoted 'the quarter of the heavens". It is used to signify ,storm" 
 and many ideas connected with storm. 
 
 te: TEMMENU originally meant "orientation", then "to approach 
 hostilely"; hence nl-te meant "approach of storm". 
 
 na is an indeterminate suffix, but the context shows that it 
 means "thy", so that nl-te-na means "thyself (see na above). 
 
 2. dimmer Mu-ul-lil u-mu-un na-am-zu-ka .... Se-ir-ma-al 
 
 nl-te-na 
 Bel, lord of wisdom, supreme by thyself! 
 
 dimmer. ^ ne gjgjj &N here has the value dimmer. In the great 
 bilingual penitential Psalm, K. 2811 (IV E. plate 10), instead of 
 the single sign AN, we have the spelling dim-me-er (see lines 3, 
 7 and others). If this were an EK composition, the sign AN might 
 be dingir, dt-in-gir, but in the words u-mu-un and Se-tr-ma-al 
 which we have already had, we have evidence that this is an ES 
 composition, hence AN here is to be read dimmer. 
 
 Mu-ul-lil: Bel has only one name in this hymn; namely, Mul- 
 Zz7. In the two tablets, 29644 and 29623, following this tablet, 
 Be 1 ! is called En-lil (see the colophons). The word Mu-ul-lil divides 
 into two parts, Mu-ul, which contracts into Mul, and HI. 
 
 Mu-ul: Mul is ES; En is EK. Both Mul and En mean "lord", 
 so that either Mul-lil or En-lil means "lord of fulness". It is 
 probable that mul (wul) is cognate with en (el). 
 
 mu (as a value is discussed in line 1). 
 
 ul: the sign is composed of GEPU and GUTTU. The value 
 ul is Semitic. We shall meet below this sign with the value ru 
 meaning "perfect". 
 
 Ul: the name of the sign is KlTU. Ul in magic writings 
 means "demon", i. e., a spirit which may be either good or bad. 
 Originally the sign indicated "structure", from which idea comes 
 the postpositional use of the sign with the value ge. Sdru, "wind", 
 with the value III is a secondary meaning of thes sign. 
 
 u-mu-un na-am-zu-ka (occurring in line 1 , was discussed 
 there). The fragments following -Jca do not give a sure clue as 
 to what the signs were before the erasure. After dimmer Mu-ul-lil 
 perhaps the whole of the second line was precisely like the first. 
 
 se-ir-ma-al nl-te-na (explained in line 1). 
 
 3. a-a dimmer Mu-ul-lil u-mu-un-e kur-Jcur-ra 
 father Bel, lord of the lands! 
 
 a-a is probably for ad-da, ad meaning "protector". Exactly 
 how a-a comes to be used in the place of ad-da may not be 
 determined with certainty. The explanation may lie in the relation 
 between "water", B seed" and "father", a-a also seems to be a
 
 27 
 
 softened form of ad-da, a means "seed" or more primarily "water". 
 The sign is an ideographic picture of dripping water. 
 
 dimmer Mu-ul-h'l (explained in line 2). 
 
 u-mu-un-e divides into the word u^nu-un and the prolongation 
 vowel e, possibly demonstrative in sense (see e farther on). 
 
 u-mu-un is not elsewhere in this hymn lengthened to u-mu- 
 un-e, but u-mu-un occurs nine times. 
 
 kur-Jcur-ra is the plural form of noun, kur, plus postposition ra. 
 
 kur-kur: in Sumerian the general way of denoting the plural 
 in nouns is by doubling the root (see ASK. p. 140), whereas the 
 doubled root in a verb means an intensified or causative stem. 
 There are five other cases of doubling the root in the hymn: di-di, 
 line 7, ma-ma, line 8, ir-ir, line 13, md-md, line 20; and da-da, 
 line 23. 
 
 kur: the sign KtTRU in the old linear form represented pic- 
 torially "mountain tops". The value kur has three very common 
 Assyrian equivalents, sadu, 'mountain", irsitu, 'earth" and mdtu, 
 "land", all closely related to each other. 
 
 ra is a common postposition signifying "unto". Perhaps ra 
 sometimes serves merely as a vowel of prolongation, the r at the 
 same time making a double of the final consonant of the preceding 
 word. In such a case ra is called a phonetic complement, while 
 it also helps to determine the value of the sign immediately pre- 
 ceding. To illustrate, the sign KtJRU being followed by RARft 
 cannot be read gin nor mad. ra can also be the sign of the geni- 
 tive (Br. 6367). 
 
 4. a-a dimmer Mu-ul-lil u-mu-un dug-ga zi-da 
 father Bel, lord of righteous command! 
 
 a-a dimmer Mu-ul-lil u-mu-un (explained in lines 1, 2 and 3). 
 
 dug-ga: dug is the value of KAGU to be used here, as is at 
 once suggested by the phonetic complement ga. 
 
 dug: a very common meaning of dug is kibitu, "command" 
 (Br. 532). 
 
 ga is merely the vowel of prolongation a with the final g of 
 the preceding stem. 
 
 zi'da: zi being followed by da gives the impression that it 
 should be read zid with da as a phonetic complement. A final 
 consonant in the first syllable, however, is not always a necessity. 
 The name of the temple of Nabu at Borsippa is not read E-zid-da, 
 but JZ-zi-da or it-zida. 
 
 zi here equals tmnu, 'right". It may sometimes equal naptitu 
 (see below, line 25.) 
 
 5. a-a dimmfr Mu-ul-lil siba sag gig-ga 
 
 father Bel, shepherd of the blackheaded!
 
 28 
 
 siba equals r&u (Br. 5688). The sign is compounded from 
 PA and LU and means "staff-bearer", since PA signifies "staff" and 
 LU means "hold", "seize". The use of the sign is confined almost 
 entirely to the idea of shepherd of animals and then figuratively 
 to that of governor of men. 
 
 sag: the sign with the value sag, called SANGU or SAGGU, 
 is the common sign to represent "head" which is expressed in 
 Assyrian either by rdsu or kakkadu (see Br. 3522 and 3513). The 
 sign occurs in many compounds. 
 
 gig-ga: gig is the value of MI suggested by the phonetic 
 complement ga. 
 
 gig: the sign is composed of the corner wedge U and the 
 sign TATTAB and means "darkness". The sign really signifies 
 "entering into depression", gi perhaps is a dialectism for mi. 
 
 ga = phonetic complement, sag gig-ga means a race of men, 
 evidently here the Babylonians, the people in particular over whom 
 Bel exercised rule. The term is certainly not one of depreciation. 
 It merely shows that the Babylonians were swarthy. On the other 
 hand, "blackheaded" may be intended to mean the human race in- 
 habiting the earth in contradistinction to the bright celestial beings 
 (see CDAL. 878). Cyrus, in his Broken Cylinder, seems to use 
 the phrase as meaning the Babylonians. His words are: nisd sal- 
 mat kaTckadi sd ti-sd-ak-si-du ka-ta-a-su. "The blackheaded people 
 whom he caused his hands to conquer" (V B. 35, 13). 
 
 6. a-a dimmer Mu-ul-lil i-de gaba nl-te-na 
 father Bel, the- only all-seeing one! 
 
 i-de, phonetic representation of ide, which in the EK dialect 
 is represented by the sign IGtl with the value igi which in Assyrian 
 means inu, "eye" (Br. 4004, 4003 and 9273). ide is ES for the 
 EK igi. We have the sign IG^T in the colophon where it occurs 
 with AU, "water", a-ide meaning "water of the eye". 
 
 i is represented by GITTtT ("five"). The value z, however, is, 
 of course, entirely syllabic here. Notice that there is a slight 
 difference between the Babylonian GITTfr and the Assyrian GITTlX 
 In Assyrian, GITT& consists of two wedges followed by three. In 
 Babylonian it consists of three followed by two, and in the linear 
 form the sign consists of three horizontal lines followed by two (see 
 AL. p. 125, No. 105). 
 
 de represented by IZtl and having the value bit means "fire". 
 The sign in its hieroglyphic form is probably a picture of building 
 a fire by the friction of an instrument against a piece of wood. 
 Hence the sign is properly composed of AM and GI, AM re- 
 presenting something having a head and GI meaning "wood". The 
 sign in our text is old Babylonian and may be found in Gudea
 
 29 
 
 (Cylinder B, Col. IV, line 13, in Dec. Plate 34). Possibly i-de 
 could be explained as if i were an abstract prefix and de as refer- 
 ring to the light of the eye, hence i-de means "eye". 
 
 gdba is the common word for irfu, "breast" (Br. 4477). The 
 sign GABBU is a double MU-sign meaning "fulness". From this 
 idea of "fulness" we easily derive the idea of "open" (Br. 4490). 
 So that ide gaba means "open eyed" The two MU's appear en- 
 tirely separate in the Babylonian form of the sign as they do not 
 in the Assyrian form (see TC. p. 18). Our GABBU is not so old 
 as the GABBU of the Stele des Vautours, but is like Gudea's 
 GABBU (see Cylinder A, Col. XXI, line 25, in Dec. Plate 34). i-de 
 gaba is about equal to "omniscient". 
 
 nl-te-na may be rendered as in line 1, "thyself," or perhaps 
 we could say "only". 
 
 7. a-a darner Mu-ul-til ama erim-na di-di 
 
 father Bel, the lord that executest judgment on thy enemies! 
 
 ama: the meaning for AMMU with the value ama is rimu, 
 "bull". AMMU may mean "lord", belu (Br. 4543). In the sign 
 AMMU we have the hieroglyphs for the bull's head and the mountain 
 combined. In the oldest Babylonian form, of course, lines are used 
 instead of wedges. In Assyrian the sign has been reduced to two 
 horizontal wedges placed before the sign DUGU. AMMU represents 
 "the bull of the mountains". In line 9 we shall have the sign 
 GUTTU which represents "the bull not of the mountains", i. e. "the 
 domestic bull" or "the ox". The sign is the same in form as AMMU, 
 except that the little inside wedges representing the mountains are 
 wanting. 
 
 enm-na: erim is taken to be the right value rather than lah, 
 because of the following na which serves as a phonetic complement, 
 m and n being closely related because of their similar indeterminate 
 nasal qualities. 
 
 erim affords a meaning that seems to suit the context, erim 
 must be equal to the Assyrian sabu which must like the Hebrew 
 saba have in it the idea of "service". Such expressions as the 
 following bring out the idea of "service", erim-bal-ku-a, "slave 
 employed at the water wheel" (OBTR. Plate 91, Obv.). erim-bal- 
 gub-ba, "slave who carries a hatchet" (OBTR. Plate 17, Obv.). 
 A common meaning for erim is "warrior", but the warrior as 
 a soldier rather a general. Then from the idea "soldier of the 
 enemy", we come to the idea "enemy", which seems to be the 
 meaning here. 
 
 na, while serving phonetically, is also here a pronominal suffix. 
 
 di-di can equal kasddu (Br. 9529 and 9563). The judgment 
 implied by di-di, accordingly, may be that executed on an enemy.
 
 30 
 
 di-di is more than pronouncing sentence. It is inflicting the 
 punishment. 
 
 di may be, a value borrowed from the Assyrian ddnu, "to 
 judge", but this is uncertain, as such an occurrence implies Semitic 
 influence which could not have amounted to much if this hymn 
 was written at a very early period. 
 
 8. a-a dimmer Mu-ul-lil u-nt-la ma-ma 
 father Bel, the power of the land! 
 
 b-nd-la equals noun it-n& = emtiku, "power" and phonetic 
 complement la. 
 
 b: IGI-DIBBU might be confounded with HUL. It is rather 
 carelessly written here, u, we have seen in line 1, may mean 
 "lord" in the sense of being "elderly". & might mean "mountain"; 
 if so it would be in the sense of being an "ancient mountain". 
 & here, however, must be an abstract prefix (MSL. p. XVII). &, for 
 example, is used as such a prefix with tu, u-tu being equal to 
 "offspring" (Br. 9470). 
 
 n: PIRIKKU in passing from the old Babylonian form which 
 we have in our text meets with much change. The form in our 
 text comes near to being that of the oldest known. Even in 
 IJammurabi it begins to take the form of the Assyrian PIRIKKU 
 (see CH. XLIV. 24. Plate LXXXI). PIRIKKU with the value gir 
 which is EK for the ES ner is the common sign for "foot" 
 (Br. 9192). With the meaning of "power" it generally has the 
 value ne (Br. 9184). 
 
 la: LALU here is essentially the same as the old linear picture 
 which may readily be found in old Sumerian script, given also 
 by Delitzsch (see AL. p. 122, No. 31). la means "fulness" like 
 the Assyrian lalu, but its use in our text is entirely phonetic. We 
 should rather expect ra here. Note that in line 10, we have 
 ra where we should expect la, and in line 12, we have da- 
 ma-al-la where the la is regular, just as ra is regular in kur- 
 kur-ra of line 3. 
 
 ma-ma: MAMU in its original form is an old hieroglyph re- 
 presenting the earth, so that "earth" or "the land" is a common 
 meaning for ma and equal to the Assyrian mdtu which probably 
 comes from Sumerian ma, "land", and da, "strong" = DADDU (see 
 line 1 for further comment). 
 
 9. ama ria-a git ne-sig gan-nu ki 
 
 The bull of the pasture, the bull that encompassest the 
 productive land. 
 
 ama, which in line 7 was rendered by "lord", must mean here 
 "bull", as the word nh-a limits us to this meaning, na-a means
 
 31 
 
 "pasture", nh-a could be taken as an adjective, descriptive of the 
 attitude of the bull, i. e., that of lying down quietly. We have 
 nh-a again in line 14. a is simply phonetic here (see line 3). 
 
 nh: the sign for the value na has no sign-name. In almost 
 this form, the sign is easily found in the text of Gudea (see 
 Cylinder B, Col. XVI, line 19, in Dec. 35). The form in our text 
 is very near to the original linear form and differs much from the 
 Assyrian. The ordinary meaning of nit is given by the Assyrian 
 rabdsu "lie down", kindred to the Hebrew rabds. 
 
 gu, the value here for GUTTU, is commonly rendered in 
 Assyrian by alpu "ox". The sign represents the bull's head with 
 horns. Historically the sign has three forms, the old Babylonian 
 linear form, the old Babylonian wedge-form and the Assyrian wedge- 
 form. The old Babylonian linear and wedge-forms are the same, 
 except that wedges occur in the latter where simple straight lines 
 appear in the former. The Assyrian form is composed of two 
 horizontal wedges, one upright wedge and two little corner wedges 
 (AL. p. 128, No. 164). The difference between GUTTU aad AMMU 
 is significant (see note on line 7). 
 
 ne-sig: ne-sig-ga equals kamu, "bind" (Br. 4626). The meaning 
 "bind" fits here. 
 
 ne is not an unusual indeterminate verbal prefix (see MSL. 
 p. XXIX). 
 
 sig = PA , probably with the value sig, may equal kamu 
 (Br. 5575). Hence ne-sig is a verb, ne being the prefix and sig 
 the stem. 
 
 gan-nu: the value gan is indicated by the following nu. 
 
 gan with complementary nu is represented here by an ancient 
 form of the sign which is very different from the Assyrian form. 
 The meaning here must be expressed by dahddu, "plenty", kindred 
 to alidu (IV R. 9, A 24a). 
 
 ki: the KIKU of our text is New-Babylonian (see the Cyrus 
 Cylinder, I R. 35, line 4). The early linear form is well represented 
 by the wedge-form of Hammurabi (CH. Col. I, line 10, plate I). 
 A picture of the earth was probably attempted in the archaic 
 linear form. It should be noted that space is represented con- 
 ventionally by parallel horizontal lines included in a rectangle, 
 orientated to the four quarters of the heavens. 
 
 10. di mmer Mu-ul-lil nin kar-ra ki damal-ra 
 Bel, the bountiful 'lord of the broad land ! 
 
 dimmer Mu-ul-lil (see line 2 for notes). 
 nin in the sense of b&lu, "lord", gives a good context. 
 kar-ra equals noun kar and postposition ra\ kar = "plenty" 
 (see MSL. 123). The text however may be dam-kar-ra.
 
 32 
 
 Note that ra may be taken as a postposition of the genitive 
 as well as phonetic complement (see on line 3). 
 
 ki (see on line 9). 
 
 damal-ra equals adjective plus postposition. 
 
 damal, ES for the EK dagal, with the meaning of rapsu, 
 "extensive" (Br. 5452). The sign name is AMtf. The sign is com- 
 posed of two signs one within the other, PISANNU, "house", the 
 outer sign, and ANtf, "high", the inner sign, hence the meaning 
 "large space", "extensive". 
 
 11. u-mu-un mu-ud-na du sag-ma-al ki 
 
 The lord of creation, the creator, the true head of the land ! 
 
 u-mu-un (see line 1 for note). 
 
 mu-ud-na may equal "creator" or "begetter", just as muh-na 
 equals the Assyrian a-li'd (IV E. 9, 32 a), mu-ud is a phonetic 
 representation of the word mud, whose sign is MUEN-DUGlX 
 HU plus HI (Br. 2273). The word mud is equal to the Assyrian 
 banu (Br. 2274). 
 
 du: here we must let the sense govern us in deciding on a 
 form which may be read either as KAK or NI. KAK with the value 
 du equal to banu (Br. 5248) gives a meaning that fits smoothly 
 with what precedes and follows. In their original forms KAK, NI 
 and IR are similar yet entirely distinct signs. In the archaic 
 linear form, KAK is a triangle with one of the angles pointing to 
 the right. NI is a triangle with one of the angles pointing to the 
 right and one upright line passing through the triangle. IE also 
 is a triangle with one of the angles pointing to the right and 
 two upright lines passing through the triangle. 
 
 sag-ma-al equals noun sag, plus suffix ma-al. It could stand 
 for sag-ga just as sag-mal can stand for sag-ga (Br. 3595). sag 
 equals "head" (as in line 5). ma-al: if ma-al is taken a suffix (as 
 in line 1), it stands for the signPJSANNU meaning sakdnu, "establish", 
 or baSu, "exist", and is ES for the EK gal. 
 
 ki (see line 9). 
 
 12. u-mu-un zal lah-na ga nunuz-dm da-ma-al-la 
 
 The lord whose shining oil is milk for an extensive progeny! 
 
 u-mu-un (see line 1 for note). 
 
 zal: NI means "oil". The Babylonian KAK, NI and IE should 
 be distinguished from the Assyrian. In Assyrian the horizontal 
 wedges are parallel and do not come to an angle at the right. 
 
 lah-na: zal lah-na means "his shining oil", and the thought 
 appears to be that Bel causes food to be produced to sustain 
 successive generations. His oil is milk for many generations.
 
 - 33 
 
 zal-lah is somewhat like the expression "finest oil" found in Assyrian 
 inscriptions. 
 
 lah: the signs HiSSU and ABU find their nearest approach 
 to each other in the value lah. Both signs have this value with 
 the meaning "brightness". 
 
 na here is a suffix of the third person ; sometimes it is second 
 person (see line 1). 
 
 ga: our sign here is the old Babylonian GU which with its 
 common value ga means sizbu, "milk". The archaic linear form 
 represents the teat of the breast, ga occurs often as a phonetic 
 complement (see line 4). 
 
 nunuz-dm means "is multitudinous", nunuz: NUNUZ in this 
 form is, as Delitzsch observes (HW. p 525b), New-Babylonian. In 
 Assyrian it is composed of SAB and HI and in New-Babylonian 
 of SAB and SE. Here it is equal to the Assyrian Upu, German 
 "Nachkomme". 
 
 dm: A.AN, equalling dm, is a well recognized verbal suffix 
 used like the verb "to be"; for instance, dingir-ra dm means "is 
 a god" and gal-la dm means "is great" (see SVA. p. 56). 
 
 da-ma-al-la is composed of the adjective da-ma-al and the 
 phonetic complement la. da-ma-al is the phonetic representation 
 in ES of the sign AMU meaning rapSu (see line 10). 
 
 13. it-mu-un silim-ma-a-ni eri ir-ir 
 
 The lord whose decrees bind together the city. 
 
 silim-ma-a-ni means "his decree". Thus, silim-ma-a equals 
 noun, plus phonetic complement, plus vowel prolongation, silim: 
 we have had the sign SARARU (in line 7), where it was given 
 the value di\ here, however, the phonetic complement suggests 
 the choice of the value silim, from which we derive the meaning 
 "decree", although "salutation" is a more primary meaning expressed 
 by the Semitic value silim (from sulmu). The sign is apparently 
 New-Babylonian. 
 
 ni is one of the common nominal suffixes of the third person. 
 Note that Bel is addressed in the third person in this line, but 
 we shall find him addressed in the second person again in line 16. 
 
 eri is ES for the EK uru. This value is substantiated by 
 the name of the city of Eridu = Eri-tu (see MSL. p. 105). The 
 name of the sign is ALU. Our sign is old Babylonian and is not 
 very different from the hieroglyphic form which is supposed to 
 represent a city (eee AL. p. 121, No. 21). It differs considerably 
 from the New-Babylonian ALU which is much like the Assyrian. 
 
 ir-ir is an intensive form of the verb and therefore may be 
 causative. Bel is supposed to have aided kings especially in cap- 
 turing cities, ir may mean "bind", expressed by kamu, but kamu 
 
 3
 
 34 
 
 is not so often represented by IB as by DIBBU or LALLU. kamu 
 may be represented by PA (see line 9). Although ir is said to 
 be a Semitic value, it is used in this hymn syllabically and is the 
 only value of the sign preserved (see line 1 and also du in line 11 
 for further comment). 
 
 14. du nh-a-ni a hm-e gal-la 
 
 Whose powerful dwelling-place (is the seat of) a great 
 command, 
 
 du: the sign giving this value has two origins, one of which 
 is represented by the value dul, meaning "cover" (Br. 9582). The 
 other is represented by the value du and means "dwelling-place", 
 rendered in Assyrian by subtu (Br. 9588). du really means "pre- 
 scribed space". 
 
 nh-a-ni means "his lying-down place", nh-a defines with more 
 particularity the nature of the dwelling as "a lying-down place", 
 "a permanent place of rest". Here we have du nh-a; above we 
 have ama nh-a (line 9). 
 
 a: IDU and DADDU come from the same ideogram which is 
 the picture of the hand and the forearm, the fingers pointing to 
 the left. The value id is supposed to be of Semitic derivation, 
 from the root appearing in Assyrian as idu, "hand". The sign IDU 
 also means "side", "wing", "horn", "power". Hence I render "power- 
 ful" here, making it qualify du nh-a-ni. The sign in our text is 
 old Babylonian; yet it seems to be a form that is approaching the 
 Assyrian form. TA is also related to ID and DA and is used as 
 DA sometimes is, as a postposition. 
 
 hm-e, composed of prefix hm and stem e. hm: we have had 
 the sign used phonetically (line 1). Here it is undoubtedly an 
 abstract prefix (MSL. p. XVII), qualifying the following e. The 
 sign is old Babylonian, readily found in old Babylonian inscriptions. 
 It is a composite sign. The enclosure contains the sign IZU which 
 is also composite. IZU however, as explained above (line 6), means 
 "fire". So hm is primarily the "fire of love", hence the usual 
 meaning "love". 
 
 e: it is clear that e can equal kabu, "speak" (Br. 5843 and 
 HW. 578 a). Hence hm-e must mean "speech". The sign is old 
 Babylonian, as may be seen, for instance, by examining Hammurabi. 
 It is called EGU. The New-Babylonian form comes nearer to the 
 old Babylonian than the Assyrian does. This fact goes to show 
 that the Assyrian signs are as a rule farther away from the archaic 
 forms than the New-Babylonian signs are. The sign AU represented 
 "water", but the sign EGfr represented the "waterditch", "canal". 
 How e comes to mean kabu may perhaps be explained by its 
 relation to the value i of KAGU which equals amdtu, "word .
 
 35 
 
 gal-la: gal, "great", is often followed by the phonetic com- 
 plement la. 
 
 15. kur dimmer Babbar-2-la kur dimmer Babbar-su-Su 
 
 From the land of the rising sun to the land of the 
 setting sun! 
 
 kur (see on line 3). 
 
 dimmer Babbar-d-ta equals ideogram for 'the sun", plus verb 
 2 = "coming out", plus postposition "from". Dimmer Sabbar is the 
 ordinary ideogram for # tt Hamas used of "the sun", as well as of 
 "the god Saunas". Babbar is a value of HISSU which means "to 
 be white". 
 
 : = two signs, UD and DU, equivalent to this value, meaning 
 asu, "come out", or "go out". The sign UD is a picture of the 
 sun, and represents the rising sun; hence = "come forth". 
 
 (a is a postposition meaning in this case "from", but often 
 "in, into". TA in our text is old Babylonian and much like the 
 linear form in early tablets. Nearly the same form can be found 
 in Hammurabi also. But on the whole, the old Babylonian, the 
 Assyrian and the New-Babylonian all differ from each other much. 
 TA has a close relation to DA and ID (see on line 14). 
 
 dimmer J3abbar-u-su equals ideogram for "the sun", plus su = 
 "going in", plus postposition "to". 
 
 su equals erebu, "enter in". Ideographically, &U means "bent 
 over", or "depressed". 
 
 su is a value of KU, as a postposition, meaning "unto". The 
 sign is of rectangular form and has many values, consequently many 
 meanings starting with the idea "enclosure". The governing force 
 of su here reaches back over kur in the middle of the line, just 
 as the governing force of ta goes back over kur at the beginning 
 of the line. 
 
 The beautiful expression of this line occurs more than once 
 in Sumerian and Babylonian literature. As early as Lugalziggisi 
 it appears in royal writings. Lugalziggisi speaks of his kingdom 
 as extending "from the rising sun to the setting sun". Babbar-d-ta 
 (UD.UD.DU.TA) Babbar-su-su (UD.&U.KU) (OBI. No. 87, Col. II, 
 12 and 13). And Esarhaddon in Cylinder A says that "From the 
 rising sun to the setting sun he marched without a rival", ul-tu 
 si-it ^ u Sam-si a-di e-nb ^ u Sam-si it-tal-lah-u-ma ma-hi-ra la i-su-u 
 (I E. 45, Col. I, 7 and 8). 
 
 16. kur-ra u-mu-un nu-um-ti za-e u-mu-un ab-da-me-en 
 
 mountain, the lord of life, thou the lord indeed art! 
 
 kur-ra (see on line 3). 
 u-mu-un (see on line 1). 
 
 3*
 
 36 
 
 nu-um-ti occurs also in the next line and no doubt equals 
 baldtu, "life". 
 
 nu-um seems to be an abstracting prefix of the nature of 
 nam as in nam-ti-la = baldtu (Br. 1697). nu-um-ti, however, 
 may be a phonetic representation of nim, also written num which 
 means elitu, "height" (Br. 1982 and 9011). According to this view, 
 nu-um-ti might mean "the acme of life", just as nam-ti equals "the 
 fortune of life"; hence "life in general". Or it might be suggested 
 that num is really for nam, as a is known to differentiate some- 
 times into w; ga for instance becomes gu (MSL. p. X). 
 
 ft" equals baldtu, "life", and has its fuller form in tin, also 
 equal to baldtu "live". 
 
 za-e equals atta, "thou" (Br. 11762, also ASK. p. 139). 
 
 ab-da-me-en equals "thou thyself art". The form consists of 
 verbal prefix, infix and verb, as follows: ab, being an indeterminate 
 prefix, may therefore be used of the second person (MSL. p. XXV). 
 Mu is an old Babylonian sign pictorially representing "enclosed 
 space", hence the meaning of "enclosure". It means, with the value 
 e, "house", and, with the value ab, "sea", da is like &(ID) (line 14), 
 ideographically represented by the picture of the hand and forearm 
 (line 4). It means "side", also "strength". It is sometimes a re- 
 flexive verbal infix (MSL. p. XXIV). me-en equals basu (Br. 10404). 
 me also equals basu (Br. 10361) and the longer me-a equals basu 
 (Br. 10459). en, therefore, is not an essential part of the word 
 which means "be", me-en has no connection with ma-e, the 
 personal pronoun of the first person, men, in fact, can be used 
 of the second person and even of the third as well. The defining 
 pronoun za-e here compels us to take me-en in the second person. 
 
 Eeverse 
 
 17. d immer Mu-ul-lil Jcur-kur-ra ga-sd-an nu-um-ti nin-zu ga- 
 sd-an ab-da(-me-en) 
 
 Bel of the lands, lord of life, lord of wisdom, lord in- 
 deed thou art! 
 
 dimmer Mu-ul-lil (see line 2 for note). 
 kur-kur-ra (see line 3 for note). 
 
 ga-sd-an, like h-mu-un (line 1), equals belu, "lord", and is a 
 phonetic form of gasan which is usually represented by GE&PU- 
 GUNtf (Br. 6989 and MSL. p. 129). ga is only a syllable here 
 (see lines 4 and 12 for further comment). &A is an old sign; here 
 it is old Babylonian and represents closely the linear form. The 
 sign is much used in Assyrian with the syllabic value sd, especially 
 in the place of N!T&(fta) which is often a relative pronoun. 
 nu-um-ti (see on line 16).
 
 37 
 
 nin-zu means "lord of wisdom", nin equals b&lu (Br. 10985; 
 see line 10). On zu (see line 1). 
 
 ab-da should evidently be ab-da-me-en (see line 16). 
 
 18. e-lum nl an-na a-kad za-da 3d mu-e-da-mal 
 
 mighty one, dread of heaven, royal one indeed thou art! 
 
 e-lum equals kabtu (Br. 5888), and appears to stand for elim 
 which also equals kabtu (Br. 8885). lum is clearly syllabic here, 
 but the sign, old Babylonian here, is indicative of plant-growth, 
 consisting of waving lines. 
 
 nl equals puluhtu, "fear", here (see on line 1). 
 
 an-na: an equaling am, "heavens", is a value of ANU at- 
 tested by the phonetic complement na. The sign ANU in our 
 text is old Babylonian and is the same as the original ideogram 
 of the star, except that wedges have taken the place of straight 
 lines. In our Hymn to Adad (CT. XV, Tablet 29631) the transition 
 from the Babylonian to the Assyrian ANU may be clearly seen 
 all on one page, wedges however are used, not straight lines. 
 There is the original form, there is the Assyrian form, and there 
 are intermediate forms enough to show how the Babylonian star 
 passes into the Assyrian ANU. The NANU of our text may be 
 found exactly in the Brick of Ur-Gur (CT. XXI, Tablet 90000, 
 plate 8). In Nebuchadrezzar I. (CT. IX, Tablet 92987), the internal 
 horizontals have disappeared, but the sign has not fully reached 
 the Assyrian NANU. 
 
 a-kad: perhaps this word a-kad is a loan-word from the 
 Assyrian ekdu. It is better to take a as a vocalic abstract prefix 
 and to consider kad as the root. There are three signs that give 
 this value kad (Br. 1364, 1365 and 2700). The sign GADU means 
 kM, "clothing material" (Br. 2704 and WH. 361; see also MSL. 
 p. 114). The context alone suggests here that some idea of power 
 may be expected in the word a-kad. Perhaps royal power is 
 meant, which could be symbolically represented by a garment, 
 especially a royal robe. 
 
 za-da no doubt stands for za-e-da and would be equal to 
 "thou thyself", "thou indeed" (see line 16). 
 
 d in Sumerian may represent the Assyrian lu, "verily", (Br. 7047). 
 6-rf, simply as a syllable, occurs above (see line 17). 
 
 mu-e-da-mal is a verb, mu is an indeterminate verbal prefix. 
 Whether it is first, second or third person may be determined by 
 the context. Here, however, the za-da of the context shows mu 
 to be second person (see on line 1). e here is a verbal infix, 
 corroborative in character (see MSL. p. XXIV, also lines 3 and 14). 
 da is also a verbal infix (see line 16). mal equals basu, "to be", 
 (Br. 2238).
 
 38 
 
 19. dimmer Mu-ul-lil u en(?) dimmer-ri-ne za-da sd mu-e-da-mal 
 Bel, very lord of gods thou indeed art! 
 
 u equals b&lu , "lord", and is a very common ideogram for 
 "lord" (see u-mu-un, line 1). en also equals bdlu, "lord", but 
 evidently the text is imperfect at this point (see line 16, on en). 
 
 dimmer -ri-ne means "gods", ri is a phonetic complement; ne 
 is a purely phonetic plural ending used both for nouns and verbs 
 (see SVA. p. 69). 
 
 za-da d mu-e-da-mal (see line 18). 
 
 20. a-a Dimmer Mu-ul-lil mu-lu gu md-md-me-en mu-lu se md- 
 
 md-me-en 
 
 father Bel, who causest vegetation to sprout, who causest 
 grain to grow! 
 
 a-a dimmer Mu-ul-lil (see on lines 2 and 3). 
 
 mu-lu is a phonetic representation of mulu (Br. 6398). mulu 
 is ES; EK would be gulu (Br. 6395). mu-lu frequently means the 
 Assyrian relative pronoun Sa (Br. 6406). 
 
 gu: GU is a composite sign whose original parts are NI and 
 BE and which means "full of death". According to the derivation, 
 Gft then may be read as "destruction" (MSL. p. 156). Gft has also 
 an Assyrian equivalent gu meaning "plant", "vegetation" (Br. 11138 
 and HW. p. 582). The consideration of GU as meaning "vegetation" 
 looks only on the perishable side of the object. The sign has few 
 values. Here, it is clearly old Babylonian resembling the linear form. 
 
 md-md-me-en here equals asu, "go out", used of plants and 
 trees Br. 4303). The more generally used word for asu is 1 (UD.DU) 
 (see on line 15). 
 
 md: the name of the sign is NISIGft (see note on se-zr, line 1). 
 The sign is old Babylonian here, me-en (see on line 16). 
 
 Se: the sign is old Babylonian here. Its most common Assyrian 
 equivalent is &J'M, "grain" (see line 1). If we gave U-UM the 
 broader meaning of "production", at the same time reading GU as 
 "destruction", we would have the fine antithetical parallelism: "0 
 father Bel, who bringest forth desti-uction and who bringest forth 
 production." Such a reading would give quite correctly the course 
 of thought, for Bel is god of the atmosphere, lord of the clouds, 
 and commander of the rain-storms which are either sources of 
 growth on earth or of ruin. On the other hand, the translation 
 which I have adopted seems perhaps preferable. 
 
 21. dimmer Mu-ul-lil me-lam-zu gur-ra ka-mu-ni-ib-( }-ne-ne 
 Bel, before the great glory may they be (in fear?)! 
 
 me-lam-zu: from the combination of ME and LAM we get 
 the Assyrian melammu, "glory", me: MIMU with the value isib
 
 39 
 
 means ellu, "bright" (see line 16 for further comment), lam: one 
 of the values of IZft, seems to equal idtu, "flame", but the usual 
 value of IZtr for iSdtu is bil (see line 6, de), me-lam literally 
 means "bright flame", zu, besides being an ideogram for idu, 
 "know", is the usual pronominal suffix of the second person singular 
 (see on zu, line 1), as in this passage. 
 
 gur-ra gives a good sense, though the signs resemble KU 
 and RA giving u-ra, a double postposition. The text however is 
 defective, gur-ra equals kabtu (Br. 10183), making the phrase 
 read "before thy great glory", gur: KIL also has the value gurun 
 equal to ebnu, "fruit" (Br. 10179). ra (see on line 3). 
 
 fya: KtlA is the usual Sumerian sign used with a verb, to 
 give a precative sense as here. The sign here is old Babylonian 
 and resembles the pictorial form which is clearly that of "a fish" 
 (see on line 22). The original pictorial figure is one of the few 
 to be found in which curved lines predominate. 
 
 mu-m-ib-()-ne-ne: strangely enough the verb seems to be 
 omitted in the sentence of this line. Perhaps the omission is due 
 to scribal error, mu is a verbal prefix of the third person here 
 (see on line 18). ni-ib is a verbal infix (see MSL. p. XXXIII). 
 The infixes are generally personally indeterminate. They incorporate, 
 between the verbal prefixes that represent the subject and the 
 verb, the object in pronominal form, whether it be direct or in- 
 direct, ni-ib really equals "before it". The translation disregards 
 ni-ib for the sake of smoothness, ni (see on line 13). ib stands 
 to ni as postposition to pronoun. The sign for ib is old Babylonian ; 
 it is really composite and signifies "side", ne-ne is a personal 
 pronoun of the third person (see ASK. p. 139). ne is syllabic here 
 (see de, line 6, about its ideographic value; also lam, line 21). 
 
 22. hu-e an-na ha-e tu-ra a-n\ ma-ni-ib-si 
 
 The birds of the heavens and the fish of the sea are filled 
 with fear of thee! 
 
 hu-e equals issuru, "bird", hu: simple hu is used elsewhere 
 for issuru. The sign MUSlSlNNU here is o'ld Babylonian. The 
 archaic form is supposed to be the picture of a bird in flight. 
 mus&n, another value of MUSENNU, also means "bird", e is not 
 a necessary part of the word, being here only a vowel of prolongation 
 probably indicating the definite article (see lines 3 and 14). 
 
 an-na (see on line 18). 
 
 ha-e equals nunu, "fish", ha alone equals nunu (see on line 21). 
 e serves the same purpose as in hu-e. 
 
 tu-ra equals apsu, "sea", tu alone equals apsu (Br. 10217). 
 ra may be taken as a sign of the genitive (see on-line 3). 
 
 Sa-nl equals "in the midst of fear", sh: AGU, with the
 
 40 
 
 value sa, equal to libbu or kirbu, is one of the few Sumerian 
 prepositions. It precedes its object as a noun in the construct 
 state, nl (see on line 18). 
 
 ma-ni-ib-si consists of prefix, infix and verb, ma is not a 
 very common verbal prefix. It is indeterminate, but the sense 
 requires the third person (see MSL. p. XXIV). m-ib is second 
 person here (see on line 21). si: the most common meaning of 
 si is malu, 'fill". The sign is Babylonian and can be found either 
 in the Code of Hammurabi or the Cyrus Cylinder. 
 
 23. a-a dimmer Mu-ul-lil-li da-da mah mu-e-gin sag-e-zi &i- 
 
 ba-e e-nab 
 
 father Bel, in great strength thou goest, the head of 
 life, the shepherd of the stars! 
 
 a-a dimmer Mu-ul-lil-li (see on line 2). li is merely phonetic 
 complement. We might give it an ideographic value and connect 
 it with da-da and render "abundant in strength". The common 
 meaning of LILU is rau, "abound". With the value gub, how- 
 ever, it means ellu, "bright". The sign is old Babylonian, yet quite 
 different from the archaic linear form. 
 
 da-da means "strength" (see on line 16). 
 
 mah has three common Assyrian equivalents, ma'adu, "many", 
 rabti, "great" and siru, "high", mah here equals rabu. There is 
 still another Assyrian equivalent, mahhu which must be a loan- 
 word in Semitic. 
 
 mu-e-gin as prefix, infix and verb means "he indeed goes". 
 mu-e (see on line 18). gin is a value of the sign ARAGUBBU 
 (see Z, line 15). 
 
 sag-e-zi equals "head" (line 5) plus vowel of prolongation 
 (line 3) and "of life" (line 4). ZiTU equals napistu as well as 
 imnu and kinu. 
 
 si-ba-e divides into siba and e. si-ba is the same as siba 
 (line 5), only here the word is given syllabically rather than ideo- 
 graphically. e is a vowel prolongation (as in line 3). 
 
 e-nab is naturally treated as though e were a vocalic prefix 
 and nab the root, e as an abstract prefix, no doubt, is possible 
 (MSL. p. XVII). nab: instead of NABBU, perhaps the sign is ANA- 
 MjSfiKU with the last component omitted; then the value should 
 be mul, equal to kakkabdni, "stars", and the clause reads: "shepherd 
 of the stars", e may equal mu "water" (see line 14), and nab may 
 equal samu, "heaven" ; then we have the reading : "shepherd of the 
 water of heaven". 
 
 24. u-mu-un ka na-hm-gd iz-ba eriga mu-e-gin gin si-tisu-me-a 
 lord, the mouth of production thou openest, as a prolific 
 
 city thou goest, the reed of the fulness of life thou art !
 
 41 
 
 it-mu-un (line 1). 
 
 ka: KAGU here is a noun with the value Tea equal to pu, 
 mouth", (Br. 538). The sign originally represented the head, and 
 its first meaning was gu equal to kibu. The sign is old Babylonian 
 (see on lines 1 and 4). 
 
 na-am-gd is a noun, na-hm is an abstract prefix (line 1). 
 gd equals sakdnu, "cause to be", (Br. 5421). The sign is PISANNU. 
 We have had the sign phonetically represented by ma-al (line 11) 
 used as a suffix. Here gd is not a suffix, but the root. 
 
 iz-ba is a verb, iz is an indeterminate prefix, shown by the 
 context to be of the second person, ba equals pitu, "open". The 
 sign is old Babylonian. The archaic form of the sign signified "divide". 
 
 eri (see on line 13). 
 
 ga (see line 12). ga can be used as an adjective meaning 
 "prolific", one of the derived ideas of ga as "milk". 
 
 mu-e-gin (see line 23). 
 
 gin equals kanu, "reed". The sign is sometimes followed by 
 the phonetic complement na. The sign is old Babylonian. 
 
 si equals "fulness" (see on line 22). 
 
 ti-su means "unto life", ti (see line 16); the sign here, how- 
 ever, really resembles BALA which primarily means "breaking into". 
 Then we have the derived meaning palu, "weapon", then "insignia 
 of royal authority", and consequently "rule", "government". If we 
 read bal instead of tf, then Bel is "a full reed unto royalty", which 
 makes little sense, su (see line 15). 
 
 me-a is the same as me-en (see on line 16). a is phonetic (see 
 on line 9). 
 
 25. a-a dimm ^ Mu-ul-lil sag zi sag n-la su ti ba-ni-ib-ag 
 
 father Bel, the head of life, the head of strength, the 
 power of life thou makest thyself! 
 
 a-a dimmer Mu-ul-lil (see lines 2 and 3). sag (see line 5). 
 
 zi equals napistu like ti (see line 16, also 23). n$-la (see 
 on line 8). 
 
 su equals kdtu, "hand". The sign also has a value kdd which 
 is evidently derived from the Semitic kdtu. 
 
 ti (see on line 24). If we read the sign as TIL, then Bel is 
 "the power of life". If we read BALA, then Bel is "the power 
 of royalty", signifying perhaps that royal authority is vested in Bel. 
 
 ba-ni-ib-ag is a verb, ba is an indeterminate verbal prefix, 
 but is much used for the second person (MSL. p. XXVI). ni-ib 
 (see on line 21). ag equals epsu, "make". The sign is old Babylonian. 
 
 26. su-gil nis-la mu-bi im 
 
 Altogether there are twenty -five lines in the tablet.
 
 42 
 
 sti-gil equals napharu, 'what is collected", "totality", entirety". 
 su is a prefix to the causative stem (see on line 25). gil equals 
 pahdru, "collect". 
 
 niS-ta: the signs for the numerals twenty and five are the 
 same as in Assyrian, nis is the Sumerian numeral for "twenty". 
 la is the Sumerian numeral for "five". 
 
 mu-bi im\ mu-bi equals "his name", each line of the Hymn 
 being considered a name of Bsl. In our translation we may read 
 "its lines", im, the same sign as n\ (line 1). im is sometimes 
 equal to ttfu, "clay", or duppu, "tablet". 
 
 27. gr(A.8l) tim(b)-ma 
 Hymn of praise. 
 
 &r is a value derived from two signs, A and 1, taken together. 
 The most common meaning of the value is bikitu, "lamentation", 
 or "song" (see i-de, line 6). 
 
 Urn-ma: the phonetic complement ma indicates that the pre- 
 ceding value should end with m. Dr. Lau regards this as the 
 sign lib(m) = kuru "woe", (Br. 7271); hence er-lim-ma would mean 
 a penitential psalm. 
 
 Chapter II 
 
 Tablet 13930, Plates 16 and 17, Hymn to Sin 
 
 Obverse 
 
 1. ma-gur(KA.U) azag an-na Se-ir-ma-al ni(IM)-fe-wa 
 shining ship of the heavens, majestic alone! 
 
 2. a-a Dimmer fefoM h-mu-un-e Sis-unu- ki -ma 
 father Nannar, lord of Ur! 
 
 3. a . a dimmer St's- ki u-mu-un-e E(BIT)-wer-WM-^/(IG) 
 father Nannar, lord of E-gisirgal! 
 
 4. a-a dimmffr Sis-tob-mu-un dimmer AS-suh-ud 
 father Nannar, lord of Namrasit! 
 
 5. u-mu-un Dimmer Sis- ki tu-mu sag din f> ir En-M-ld 
 lord Nannar, chief son of Bel! 
 
 6. sg(VIRIG)-ga-zu-ne sfg(VlRlG)-ga-zu-ne 
 When thou art full, when thou art full, 
 
 7. z'-de(NE) a-a-zu i-de(N'E) dimmer Mu-ul-lil-ra se-ir-ma-al-la-zu-ne 
 When before thy father, before Bel thou art sovereign,
 
 43 
 
 8. a-a dimmer Sis-** se-tr-ma-al-la-zu-ne gaba zi(g)-ga-zu-ne 
 
 father Nannar, when thou art sovereign, when thou liftest 
 up the breast, 
 
 9. 7&-<7Mr(HAR) an-ag(LYB)-ga *^(DIRIG)-^a se-ir-ma-al-la-zu-ne 
 ship in the midst of the heavens, when thou art full and 
 
 sovereign, 
 
 10. a-a dimmer Sis- ki za-e <s(AB) azag-Su(KV) pa(d)-a-zu-ne 
 
 father Nannar, thou, when thou speakest to the shining house, 
 
 11. a-a dimmer tiis- M ma-dim %a(A.MI.A) stg(DIRIG)-ga-zu-ne 
 
 father Nannar, when like a ship on the tide thou art full, 
 
 12. {ftg(T>imG)-ga-zu-ne stg(THRIG)-ga-zu-ne za-e sfg(DlElG)-ga- 
 
 zu-ne 
 When thou art full, when thou art full, thou, when thou art full, 
 
 13. sfg(DIRIG)-ga-zu-ne bi-sag-a-zu-ne za-e sg(DIRIG)-ga-zu-ne 
 When thou art full, when thou speakest favorably, thou when 
 
 thou art full, 
 
 14. bi-sag-a ru(Uli)-ti-a-zu-ne za-e sfg(DlRlG)-ga-zu-ne 
 
 When thou speakest graciously and engenderest life, thou, when 
 thou art full! 
 
 15. a-a dimmer jts- ki lid damal hd-ne-ra sal-dug(KA.)-ga-zu-ne 
 
 father Nannar of extensive progeny, when thou speakest to 
 that progeny, 
 
 16. a-a-zu ide(&l) hul-la mu-e-i-m-ma sal-zi ma-ra ni-in-gti(KA.) 
 Thy father discerns the joyful face and speaks life to the land. 
 
 17. e i-i lugal-ra u(d) (UD)-de(NE)-e e ?ww-Mn-g(UD.DU) 
 
 As an exalted royal command, daily he causes the word to go forth! 
 
 18. dimmer Mu-ul-lil-li mu-du-ru u-sud-du su-za ma-ra ni-in-ru(UL) 
 Bel with the sceptre of distant days exalts thy hand over the land. 
 
 19. Sis-unu- ki -ma ma-gur(H.AR) azag-ga pa(d)-a-zu-ne 
 When in Ur, shining ship, thou speakest, 
 
 20. . . <""" Nu-dim-mud-e sal-dug(KA)-ga-zu-ne 
 When to . . Ea thou speakest, 
 
 21 ............. [pa(d)]-a-zu[-ne] 
 
 When ..... thou speakest, 
 
 Reverse 
 22. . 
 
 23 led a tm[-st] 
 
 . . with water is filled.
 
 44 
 
 24 ............. gi a im-si 
 
 ............ with water is filled. 
 
 25. $d(A.TU) ....... e a im-si dimmer [Sis- 
 
 The river ...... is filled with water by Nannar. 
 
 26. azag-gi kZ(A.TU) ud-ktb-nun-na-ge(KlT) aim-si\ dimmer 8is- ki -Tcam\ 
 The bright Euphrates is filled with water by Nannar. 
 
 27. kZ(A.TU) nu e-bi ldk-e a im-si dimmer Sis- ki -kam 
 The empty river is filled with water by Nannar. 
 
 28. sug mah sug ban(T\JR)-da a im-si dimmer Sis- ki -kam 
 
 The large marsh, the little marsh is filled with water by 
 Nannar. 
 
 29. &-(A.SI) Zzm(LIB)-7na dimmer En. zu 
 Penitential Psalm to En-zu. 
 
 This beautiful and interesting hymn begins with a picturesque 
 and lordly epithet of the god whose full face so often shone upon 
 the worshipper night by night. His fatherly nature and his full- 
 orbed glory are dwelt upon in adoring and glowing terms. The 
 name of his city and temple are mentioned. His power to lighten 
 the world is acknowledged. His peculiar relation of "son to Bel" 
 is announced. The phenomenon of his appearance in the heavens 
 as the full moon is described to us from several points of view. 
 This is the famous Nannar, dwelling in the temple of E-gisirgal 
 at the ancient city of Ur. The sacred ship, becoming a peculiar 
 emblem in Babylonian worship, symbolized several important ideas 
 connected with Nannar's transit through the heavens by night or 
 during the month. Perhaps Nannar was in the beginning a water- 
 god. His power over the waters is graphically described. 
 
 Obverse 
 
 1. mh-gur azag an-na se-ir-ma-cd nl-te-na 
 
 shining ship of the heavens, majestic by thyself! 
 
 mh-gur is a boat of crescent form. Sin is a man sitting in 
 the half circle of the moon and sailing across the firmament of 
 the heavens as in a majestic ship, mh: the sign MU was originally 
 pictorial and represented the rudder of the ship. The sign of our 
 tablet is New-Babylonian and can be found in the inscriptions of 
 Nebuchadrezzar II. It is half way between the old pictorial and 
 the usual Assyrian MU. gur: the sign HAR probably refers to 
 the body of the ship as "an enclosure", or more particularly to "the 
 crescent form" of the ship, since HAR means "circular enclosure". 
 The HAR of our text is much like the linear form found in the 
 Stile des Vautours.
 
 45 
 
 azag equals ellu, "shining", (Br. 9890). The sign also has the 
 value ku with the meaning ellu. azag, "shining", refers to the 
 moon and the moon looks like a ship. 
 
 an-na (see Hymn to Bel, line 18). 
 
 se-ir-ma-al nl-te-na (see Hymn to Bel, line 1) The ideas of 
 these two words find their way into the first line of the Asur- 
 banipal Hymn to Sin, K. 2861, (IV R. 9). se-ir-ma-al appears 
 especially as ner-gal (s-n and m-g) and nl-te-na as as-ni mah-am ; 
 e-dis-si-u si-i-ru. 
 
 2. a-a d immer Sis- hi u-mu-un-e Sts-unu- ki -ma 
 father Nannar, lord of Ur! 
 
 a-a (see v Hymn to Bel, line 3). 
 
 dimmer &.fci j s the most common Sumerian name of the god 
 Sin, and means "brother of the land". Sin was probably looked 
 upon as "the helper of earth". dimmer^ Hymn to Bel, line 2). 
 Sis equals ahu, "brother", (Br. 6437). JIS sometimes has v the value 
 uru, especially when it means nasdru, "keep". The SI& of our 
 hymn is New-Babylonian, but is not essentially different from the 
 SIS of Gudea. ki (see Hymn to Bel, line 9). 
 
 u-mu-un-e (see Hymn to Bel, line 3). 
 
 sis-unu-M-ma means "of the brother's dwelling place". Sis 
 means "brother", unu equals subtu , "dwelling", (Br. 4792). ma, 
 perhaps, can be taken as a sign of the genitive, being dialectic for 
 ga, which is for ge, one of the values of KIT (see MSL. pp. XI and 
 XVI). Perhaps we ought to read this word Uru-um- ki -ma, taking 
 the other value of SIS and also reading um instead of unu. In 
 texts of OBI. it would appear that UNU is closely related to UM 
 as well as to AB. 
 
 3. a-a Dimmer $&.w u-mu-un-e 
 
 father Nannar, lord of E-gisirgal! 
 
 fa dimmer Sis- ki u-mu-un-e (see line 2). 
 ner-nu-gdl is not the usual spelling. The more common 
 form is JZ-gts-Sir-gal. Our J(BIT)-er(NER)-nM(NU)-#a'Z(lG) which 
 also occurs in Hammurabi (for example, in CH. Col. II, line 21, 
 Plate II) is dialectic for JZ(BlT)-gti(lZ)-str(Sin)-gal(GAL). J(BIT)- 
 gis(lZ)-sir(^[n)-gal(GA.L) is the spelling found in the Asurbanipal 
 Hymn. In the inscription of the Clay Cylinder of Nabonidus found 
 at Ur (Col. I, line 30) , the spelling is J?(BIT)-#w'(IZ)-&r(SIR)-#a- 
 (GAL), but the margin has the spelling ^(BIT)-<7iS(IZ)-mt(NU)- 
 gdl(lG). JZ equals bitu, "house", (Br. 6238). ner evidently stands 
 for kis. These two values, ner and ki$, were represented by the 
 same sign in old Babylonian; namely, P1RIKKU. Prom the sign 
 PIRIKKU, there developed in Assyrian another sign, whose chief
 
 46 
 
 value is ki with the meaning Idssatu. The sign here then should 
 have the value 7m, or in old Babylonian gis, which is also one 
 of the values of GISSU, a determinative before the name of a light. 
 nu is for Sir which equals nwrw, "light". IS.SIR is a common 
 ideogram for "light". The interchange of NU and SIRU is not so 
 easy to explain. The fact that NU instead of SIRU occurs in the 
 name of the temple in the time of Hammurabi would go to show 
 that the spelling of the word with NU is more primitive than the 
 spelling with SIRU. Perhaps NU has a value sir. Briinnow re- 
 cognizes the fact that NU in the name of the temple sometimes 
 takes the place of SIRU (see Br. 2005 and 1657). There is a 
 difference between IKU and GALLU. IKU equals ba&u, while 
 GALLU equals rabu. The gal (ES mal) of IKU must be different 
 from the gal of GALLU. 
 
 4. a-a d * mmer Sis- ki u-mu-un dimmer A$-suh-ud 
 father Nannar, lord of Namrasit! 
 
 a-a dimmer & s _ki u . mu . un ( see line 2). 
 
 dimmer As-suh-ud: one of the citations Briinnow gives, in which 
 the name of this god occurs, is in Incantation K. 3255 (IV R. 2 2, 21), 
 where, in the Sumerian as well as in the marginal reading of the 
 Assyrian, Sin is said ,to be the lord of the god Namrasit. ^ wimer 
 En-zu-na en dimmer As-suh-ud ra-ge = * lu Sin de-el ,Nam-ra-si-it. 
 As-suh-ud means "the only foundation of light". AS has a very 
 common Assyrian equivalent edu, "one". suh equals i$du, "foundation", 
 (Br. 4811). ud equals urru, "light", (see Br. 7798). 
 
 5. u-mu-un dimmer ^i s M tu-mu sag d gir En-lil-ld 
 lord Nannar, chief son of Bel! 
 
 dimmer g^.ki ( see ] me 2). 
 
 tu-mu: TU.MU is a syllabic and dialectic form of DUMU 
 (Br. 4069 and 11917). When DUMU stands for mdru, "son", it 
 is supposed to have the value du (Br. 4081). tu-mu is no doubt 
 for dumu and du is a shortened form of dumu. tu: the sign may 
 be recognized as old Babylonian appearing in this form in the Code 
 of Hammurabi (see also AL. p. 135, No. 328). 
 
 sag (see Hymn to Bel, line 5). tu-mu sag must be equal 
 to some such expression as "first born son", or "only begotten son". 
 
 dinair En-lil-ld: in line 7, we shall have dimmer Mu-ul-lil-ra 
 and in line 18, dimmer Mu-ul-lil-li. din e ir may be preferred to dimmer 
 because the sign is a determinative to an EK form. En-lil-ld 
 consists of the god's name, En-lil (see Mu-ul-lil in Hymn to Bel, 
 line 2). 
 
 6. stg-ga-zu-ne sfg-ga-zu-ne 
 
 When thou art full, when thou art full,
 
 47 
 
 sig-ga-zu-ne is a $a/-clause equal to ma malika, "in thy ful- 
 ness", slg: the sign to which this value is attached is composite. 
 One element consists of SI whose chief meaning is "fill". The 
 other element consists of A which means "water". SLA then 
 means "full of water", or "fulness". The sign, called DIRIGU, has 
 two values ending with g\ i. e., dirig related to the sign-name and 
 stg which is quite certainly equal to malu (Br. 3722). ga is a 
 phonetic complement (see Hymn to Bel, line 4). zu is a deter- 
 minate suffix of the second person (see Hymn to Bel, line 21). 
 ne is a postposition equal to ina (see Br. 4602, also de in Hymn 
 to Bel, line 6). 
 
 7. i-de a-a-zu i-de dimmer Mu-ul-lil-ra Se-ir-ma-al-la-zu-ne 
 When before thy father, before Bel thou art sovereign, 
 
 i-de (see Hymn to Bel, line 6). i-de is a preposition used 
 as a noun in the construct state, having the meaning of makru 
 or pdnu and equal to ma makar or ina pdn. 
 
 a-a-zu equals noun a-a, plus suffix zu. a-a (see Hymn to 
 Bel, line 3). zu (see line 6). 
 
 dimmer Mu-ul-lil-ra equals god's name dimmer Mu-ul-til, plus 
 phonetic complement ra. dimmer Mu-ul-lil (see Hymn to Bel, line 2). 
 ra (see Hymn to Bel, line 3). It might be better to regard lil-ra 
 as a shortened form of lil-ld-ra. lil is quite apt to take the 
 phonetic complement Id, a value of the sign LALLU, while ra is 
 naturally a postposition. 
 
 Se-ir-ma-al-la-zu-ne is a kal- clause equal to "in thy sovereignty". 
 se-ir-ma-al (see Hymn to Bel, line 1). zu-ne (see line 6). 
 
 8. a-a dimmer &is- ki se-ir-ma-al-la-zu-ne gaba zi-ga-zu-ne 
 
 father Nannar, when thou art sovereign, when thou 
 liftest up thy breast, 
 
 a-a dimmer gfe.ki ( see j me 2). 
 
 se-ir-ma-al-la-zu-ne (see line 7). 
 
 gaba equals irtu, "breast", (Br. 4470). We have had gaba 
 as an adjective equal to pitu (see Hymn to Bel, line 6). 
 
 zi-ga-zu-ne is a $a/-clause meaning "in thy lifting up", zi equals 
 nasu, "lift up", (Br. 2325). We have had zi as equal to kenu, 
 "right", and naptstu, "life", (see Hymn to Bel, lines 4 and 25). ga 
 is a phonetic complement, zi might be zig (see Br. 2303 and 
 Hymn to Bel , line 4). zu-ne (see line 6). In gaba zi-ga-zu-ne, 
 perhaps we have the picture of the full moon suddenly rising in 
 the night from the horizon. 
 
 9. ma-gur an-shg-ga stg-ga Se-ir-ma-al-la-zu-ne 
 
 ship in the midst of the heavens, when thou art full 
 and sovereign,
 
 48 
 
 mh-gur (see line 1). 
 
 an-shg-ga: SAGU is usually taken as a preposition and stands 
 before its object. Here it seems to follow its object, awjsee Hymn 
 to Bel, line 18). shg-ga equals LIB plus GA. shg: SAGU, equal 
 to libbu, may have either one of three values; viz., sh when not 
 followed by a phonetic complement, shg when followed by the 
 phonetic complement ga and shb when followed by the phonetic 
 complement ba (see Br. 7980 and Hymn to B61, line 22). ga (see 
 Hymn to Bel, line 4). 
 
 sig-ga (see line 6). 
 
 se-ir-ma-al-la-zu-ne (see line 7). 
 
 10. a-a dimmer &is- ki za-e 6s azag-sli pa(d)-a-zu-ne 
 
 father Nannar, thou, when thou speakest to the shining 
 house, 
 
 a-a Mmwr &- w (see line 2). 
 
 za-e (see Hymn to Bel, line 16). 
 
 <$s (see Hymn to Bel, line 16). s is admittedly a Sumerian 
 value as is shown by its relation to the sign-name ESU. 6s is 
 the fuller form of e(BIT). From s there has arisen a Semitic 
 loan-word esu, "house". 
 
 azag-sh means "to the shining", azag (see line 1). su (see 
 Hymn to B61, line 15). 
 
 pa(d)-a-zu-ne is a ^aZ-clause composed of a preposition with 
 an infinitive that governs a suffix, as ina tamika, "in thy speaking", 
 i. e., 'when thou speakest". pad is a verb equal to tamu, "speak". 
 pad also equals zakdru, "to name", pa, the shortened form of 
 pad, evidently intended here, is sometimes represented by the 
 Assyrian nabu. a is the vowel of prolongation indicating the^a, 
 rather than the ^od-value. zu-ne (see line 6). 
 
 11. a-a Dimmer gffjit mh-dim gd sfg-ga-zu-ne 
 
 father Nannar, when like a ship on the tide thou art full, 
 
 a-a darner jg^.ki ( see i ine 2 ). 
 
 mh-dim consists of noun mh and postposition dim. ma (see 
 on line 1). mh-gur refers to the moon, mh refers to an ordinary 
 ship, dim is equal to kima, "like". The sign-name is DIMMU. 
 dim is ES. The EK form of the value is gim. 
 
 gd is a contraction of a, ge and a from the signs A, MI and 
 A, and means "tide", or "high water", a means "water" and MI 
 with the value gd means "black", and the second A is evidently 
 phonetic only. gd, therefore, means "black water", such water as 
 is seen in a "flood" or "high tide". 
 
 stg-ga-zu-ne (see line 6).
 
 49 
 
 12. stg-ga-zu-ne stg-ga-zu-ne za-e stg-ga-zu-ne 
 
 When thou art Ml, when thou art Ml, thou, when thou art Ml, 
 
 stg-ga-zu-ne (see line 6). 
 
 za-e (see line 10). It may be noticed that stg-ga-zu-ne occurs 
 three times in this line and ten times in the section, lines 6 18. 
 This repetition no doubt serves for rhetorical effect, especially in 
 oral delivery and, together with the marked uniformity of measure 
 in the clauses, characterizes the passage as poetic. 
 
 13. stg-ga-zu-ne bi-sag-a-zu-ne za-e stg-ga-zu-ne 
 
 When thou art full, when thou speakest favorably, thou, 
 when thou art full, 
 
 stg-ga-zu-ne (see line 6). 
 
 bi-ag-a-zu-ne is a kal-clanse equal to "in thy speaking graciously". 
 bi equals kibu, 'speak", (Br. 5124). Starting with the meaning 
 "speak" the sign KASU comes to have a demonstrative force and 
 is generally used as a suffix of the third person singular. We 
 shall also see that it sometimes equals sikaru "strong drink". 
 Sag: the sign giving this value is one not much used. It may 
 be identified as GISIMMAR (see AL. p. 130, No. 206, also Br. 7286). 
 sag is the chief value, equal to damdku or damku, "gracious". 
 a: the value is generally followed by the phonetic complement ga, 
 but here it is followed by a (see Hymn to Bel, line 9). zu-ne 
 (see line 6). 
 
 14. bi-Sag-a ru-ti-a-zu-ne za-e stg-ga-zu-ne 
 
 When thou speakest graciously and engenderest life, thou, 
 when thou art Ml, 
 
 bi-sag-a (see line 13). 
 
 ru-ti-a-zu ne is a ^-clause equal to "in thy engendering life". 
 ru: we have had UL already as a composite part of Mu-uUil (see 
 Hymn to Bel, line 2). UL here probably with the value ru equals 
 kaldlu, "perfect". The sign is intended to be the picture of a 
 goring bull; then, as we get away from the primary idea, there 
 arise the meanings of "exultation", "perfection", etc. Nannar is 
 the perfecter of life", ti (see Hymn to Bel, line 16). a (see 
 Hymn to Bel, line 9). zu-ne (see line 6). 
 
 za-e (see line 10). 
 
 stg-ga-zu-ne (see line 6). 
 
 15. a-a M mmer Sis-** lid damal lid-ne-ra sal-dug-ga-zu-ne 
 
 father Nannar of extensive progeny, when thou speakest 
 
 to that progeny, 
 a-a dimmer gfoJH ( see on l me 2). 
 
 lid may be of Semitic origin from the Assyrian word littu, 
 "progeny". The two horizontal lines in the sign suggest the 
 
 4
 
 50 
 
 idea of "pairing", from which comes the idea of "progeny" (thus, 
 Prince, MSL., p. 223). 
 
 damal (see Hymn to Bel, line 10). 
 
 lid-ne-ra equals "to that progeny", ne equals annu, a demon- 
 strative pronoun "this", ne is cognate with de which is also cognate 
 with da and la used as postpositions (see de and da in Hymn to 
 Bel, lines 6 and 4). ra is a postposition = "unto" (see Hymn to 
 Bel, line 3). 
 
 sal-dug -ga-zu-ne is a ^a^-clause: "in thy speaking", sal is a 
 prefix of an abstract character. It is equivalent to the Assyrian 
 zinntitu, "feminine". It is a counterpart to ku in the expressions 
 Erne-sal and Eme-ku, ku being equal to belu, "lord". As a prefix, 
 sal generalizes the root-idea of the stem to which it is attached 
 and is consequently an abstract prefix (see Br. 10930, 10949 and 
 10955). dug-ga (see Hymn to Bel, line 4). zu-ne (see line 6). 
 
 16. a-a-zu ide hill-la mu-e-si-in-mas sal-zi ma-ra ni-in-gu 
 Thy father discerns the joyful face and speaks life to 
 the land. 
 
 a-a-zu (see on line 7). 
 
 ide equals pdnu, "face", (Br. 9281). The sign IGIT can be 
 read either ide, which is ES, or ige, which is EK. 
 
 hul-la equals noun hul, plus phonetic complement la. hul 
 equals hadu, "joy" (Br. 10884). The sign giving this value is not 
 to be confounded with another sign which also has the value hul 
 meaning "evil", expressed by limuttu (Br. 9503). 
 
 mu-e-si-in-mas is a verb consisting of verbal prefix mu, verbal 
 infixes e and Si-in and root mas. mu (see Hymn to Bel, lines 1 
 and 18). e (see Hymn to Bel, line 18). si-in: an objective verbal 
 infix naturally has its person determined by the object to which 
 it refers. That object in this case seems to be ide hul-la, A "the 
 joyful face" of the moon, mas: the sign has two names, BAKU 
 and MASU, and two chief values related to these names, bar and 
 mas. bar and mas are cognate forms, b changes to m (MSL. 
 p. X); r changes to s (MSL. p. XII). The sign has two chief 
 meanings, "side" and "cut". The meaning of "side" is represented 
 by bar (see MSL. p. 234), while the meaning of "cut", from which 
 we get the idea of "distinguish" is generally represented by the 
 value mas (Br. 1735). 
 
 sal-zi consists of abstract prefix sal and noun zi. sal (see 
 on line 15). zi (see on line 8). 
 
 ma-ra equals "unto the land", ma (see Hymn to Bel, line 8). 
 ra (see line 15). 
 
 ni-in-gu: m can be a verbal prefix and in a verbal infix, or 
 ni-in can be a verbal infix with the verbal prefix omitted, gu
 
 51 
 
 being the verbal root, ra* if taken as a prefix, naturally refers to 
 a-a-zu. ni may have a demonstrative force, equal to Suatu, like 
 ne. in as an infix refers to ma-ra. gu, a shortened form of gug, 
 equal either kibti, "speak", or apdlu, "answer", gu and gug have 
 dialectic forms du and dug, the g changing to d which ES prefers. 
 The sign is apparently a modification of the sign SANGU (see AL. 
 p. 121, No. 14, and p. 124, No. 87). The primary meaning was 
 "opening" and the leading value is ka equal to^pu, "mouth". The 
 values ka and gu come from the sign-name KAGU (see Hymn to 
 Bel, lines 1 and 4). With the value I the sig means "word". 
 
 17. e i-i lugal-ra u-de-e$ e mu-un-& 
 
 As an exalted royal command, daily he causes the word 
 to go forth! 
 
 e (see Hymn to Bel, line 14). 
 
 **: * is the chief value of GITTU. The sign with its five 
 parallel lines or wedges representing the five fingers of the hand 
 is a symbol of power. From the idea of "power", we get that of 
 "exaltation" (see Hymn to Bel, line 6). 
 
 lugal-ra consists of stem lugal and postposition ra. lugal: 
 the sign is composite, the elements being GAL and LU which 
 mean "great" and "man", lugal equals Sarru (Br. 4266). We 
 shall have the element LU with the ES value mulu. ra (see Hymn 
 to Bel, lines 3 and 8). We might expect la here. 
 
 u-de-eS consists of root u, phonetic complement de and ad- 
 verbial ending es. u equals umu, "day", (Br. 7797), and is a 
 shortened form of ud. de is phonetic here. The more usual 
 phonetic complement of ud is da (see Br. 7774). es (see Br. 10001). 
 es as an adverbial ending is probably derived from the Semitic 
 adverbial ending -i$ which is supposed to have grown out of the 
 Assyrian suffix of the third person su. Agglutinative languages 
 do not often possess special adverbial endings. 
 
 m.u-un-'e consists of verbal prefix mu-un and verbal root e. 
 mu-un is phonetic for mun which is simply a nasalized mu (see 
 MSL. p. XXVIII, and Hymn to Bel, line 1). On & (see Hymn to 
 Bel, line 15). 
 
 18. dimmer Mu-ul-lil-li mu-du-ru u-sud-du u-za ma-ra ni-in-ru 
 Bel with the sceptre of distant days exalts thy hand over 
 
 the land. 
 
 dimmer Mu-ul-lil-li (see Hymn to Bel, line 23). 
 
 mu-du-ru: there is a sign MUDKU (Br. 10776) which may be 
 
 related to PA. We may infer a relation between MUDEU and 
 
 PA, because the two signs have a common value sig. We know 
 
 also that MUDU.RU sometimes stands for PA (Br. 1275). Now 
 
 4*
 
 52 - 
 
 if MU.DU.RU can stand for PA it must have some meaning in 
 common with PA. The most usual meaning of PA is kattu, 
 'sceptre", which gives good sense here, mu (see Hymn to Bel, 
 line 1). du (see Hymn to Bel, line 15). 
 
 u-sud-du consists of noun w, adjective sud, and phonetic com- 
 plement du. u (see line 17). sud equals rtiku, "distant" (Br. 7603). 
 du (see gin, line 23), phonetic complement here. 
 
 su-za equals noun u and suffix za. su (see Hymn to Bel, 
 line 25). za is a suffix of the second person singular masculine 
 (Br. 11722). We have had za-e as being equal to "thou" (Hymn 
 to B61, line 16). zu we have found to be the more usual suffix 
 of the second person (see on line 6). za is dialectic for zu. 
 
 ma-ra (see on line 16). 
 
 ni-in-ru consists of prefix ni, infix in and verbal root ru. ni-in 
 (see on line 16). rii (see on line 14). 
 
 19. Sis-unu- hi -ma ma-gur azag-ga pa(d)-a-zu-ne 
 When in Ur, shining ship, thou speakest, 
 
 Sis-unu- ki -ma (see on line 2). 
 ma-gur (see on line 1). 
 
 azag-ga equals adjective azag, plus phonetic complement ga. 
 azag (see on line 1). ga (see Hymn to Bel, line 4). 
 pa(d)-a-zu-ne (see on line 10). 
 
 20. . . aimmer Nu-dim-mud-e sal-dug-ga-zu-ne 
 When to . . Ea thou speakest, 
 
 dimmer ^u-dim-mud-e: we have here a compound ideogram 
 as a name of the god Ea. d i mmer is the determinative before the 
 name of a god (see Hymn to B61, line 2). Nu-dim-mud equals 
 the Assyrian E-a (Br. 2016). The usual Sumerian ideogram is 
 EN.KI. e in Nu-dim-mud-e a vowel of prolongation (see Hymn 
 to Bel, line 3). 
 
 sal-dug-ga-zu-ne (see line 15). 
 
 21 [pa(d)]-a-zu[-ne] 
 
 When thou speakest, 
 
 pa(d)-a-zu-ne (see line 10). 
 
 Keverse 
 22 
 
 23 la a im[-si] 
 
 with water is filled
 
 53 
 
 a equals mu, "water" (Br. 11347). "Water" is a primary 
 meaning of the sign AU, which at first consisted of two short 
 perpendicular lines representing "falling water" (see Hymn to Bel, 
 line 3). 
 
 im-si consists of indeterminate verbal prefix im and verbal 
 root si. im (Br. p. 545). si (Hymn to Bel, line 22). 
 
 24 gi a im-si 
 
 with water is filled. 
 
 a im-si (see line 23). 
 
 25. Id e a im-si dr [Sis- ki -kam\ 
 
 The river .... is filled with water by Nannar. 
 
 Id equals ndru, "river". Sometimes Id is shortened to i 
 (Br. 11647). The value Id comes from the union of two signs A 
 ,water" and TU (Br. 10217). Moreover, TtJ with the value tti 
 equals apsu, "sea". The TtJ sign, explained more minutely, consists 
 of HAL "run" inside of KIL "enclosure". So HAL + KIL = "run- 
 ning, flowing within an enclosure", hence = "sea". While Id means 
 primarily "water of the sea", it is much used also as a determinative 
 before names of rivers. We have the name of the Euphrates in 
 the next line. Perhaps the name of the Tigris was given in some 
 one of the lines. The common Sumerian ideogram for the name 
 of the Tigris is hal-hal, an intensified form of hal, which means 
 "running" or "rushing". The Tigris is thus very appropriately called 
 "the rushing river". The Babylonian Diglat in the hands of the 
 Persians took the form Tigra. 
 
 26. azag-gi Id ud-kib-nun-na-ge a im-si [ dimmer Sis- ki -kam\ 
 The bright Euphrates is filled with water by Nannar. 
 
 azag-gi equals ellu, "shining" (Br. 9901). azag (see line 19). 
 gi is a phonetic complement, chosen no doubt with a view to 
 vowel harmony as regards the following Id (?). GI as an ideogram 
 means "reed" (see Hymn to Bel, line 24, gtri). 
 
 "* ud-kib-nun-na-ge means the river of Sippar. For Id, see 
 on line 25. ud-kib-nun consists of ud "sun" -f- kib "flourish, 
 generate", and nun "great". The sign KIB suggests the idea 
 "double" and hence, of course, "generate, beget" (MSL. p. 203). 
 Nun, of course, = rabu "great" (Br. 2628), while na must be the 
 phonetic complement and ge the nota genitivi as used in the next 
 Hymn. The torm ud-kib-nun then seems to mean "the great (nun) 
 generative force (kib) of the sun" (ud); a name applied to Sippar 
 had been from time immemorial the seat of the worship of the 
 sun-god Samas (KBA., pp. 69, 117). Id-ud-kib-nun-na-ge then 
 simply means "the river (Id) of (ge) Sippar", viz., the Euphrates,
 
 54 
 
 which was usually termed in Sumerian Bura-nunu "the great stream 
 (M8L.p.7,C). 
 
 a im-si (see on line 23). 
 
 27. Id nu e-bi ldh-e a im-si ^immtr gis.ki.Jcam 
 
 The empty river is filled with water by Nannar. 
 
 Id (see on line 25). 
 
 nu, regular Sumerian negative abverb, equal to the Assyrian la. 
 
 e-bi equals noun e and suffix bi. e equals mu, "water" (Br. 5844). 
 We have also had e equal to kabu, "speech" (Hymn to Bel, line 14). 
 bi is a suffix of the third person singualar (see Br. 5135). fo'gets 
 its demonstrative nature from the conception "speak" which seems 
 to be the primary one in the old Babylonian linear hieroglyph. 
 
 Idk-e consists of root Idh and vocalic prolongation e. Idh 
 equals misu "wash" (Br. 6167). It is used of washing the hands 
 and feet. It gets the idea "wash" from the idea "servant" who 
 does the washing, but it may have meant "servant" before it meant 
 "wash". It often has the phonetic complement ha or hi. Literally 
 the clause read : "the river whose water washes not". 
 
 a im-si (see on line 23). 
 
 dimmer Sis-^-Jcam equals god-name dimmer &is- ki plus Team = 
 KAMMU without doubt (see CT. XV, Colophon of Tablet 29623, 
 plate 12). kam is a well recognized determinative used after ordinal 
 numerals. It no doubt occupies this position as a genitive particle, 
 but, as a genitive sign, it may be used after words other than 
 numerals; and, in fact, is so used in Gudea. It is evidently a 
 lengthened form of the postposition ka; being ka plus am (see 
 SVA. p. 60). 
 
 28. sug mah sug ban-da a im-si dimmer Sis- ki -kam 
 
 The great marsh, the little marsh is filled with water by 
 Nannar. 
 
 The sign looks like MA but perhaps the copyist made a mistake. 
 
 mah (see Hymn to Bel, line 23). 
 
 sug equals susu, "marsh". The sign is the enclosure-sign KIL 
 with the "water" sign AU within the "enclosure" sign. 
 
 ban-da: the signs are DUMU and DADDU. DUMU has several 
 values, the chief of whieh are dumu, tur and ban. dumu equals 
 md-ru, "son". We have met the value dumu or its dialectic equi- 
 valent fumu, represented by TU and MU (see on line 5). tur 
 equals sihru, "small", and is naturally followed by the phonetic 
 complement ra. ban-da also equals sihru "little" (Br. 4133). 
 
 a im-si (see on line 23). 
 
 dimmer Sis- ki -kdm (see line 27).
 
 55 
 
 29. & Urn-ma dimmer En-zu 
 Penitential Psalm to Sin. 
 
 &r-lim-ma (see Hymn to Bel, line 27). 
 
 dimmer En. zu "lord of wisdom" is the other name by which 
 Sin is known in Sumerian. We have had one name above; viz., 
 dimmer $&.*'. dimmer f/ n . zu j s no doubt in genitive relation to the 
 preceding part of the line, although the nota genitivi is lacking. 
 In another hymn to Bel (CT. XV, Tablet 29644, plate 12), the 
 genitive relation is signified by the postposition Team. The words 
 are: &r-lim-ma din ff ir En-lil-ld-kam. 
 
 Chapter III 
 
 Tablet 29631, Plates 15 and 16, Hymn To ADAD 
 Obverse 
 
 1. [&w-]2(UD.DU)-a mu-zu an[-zak-ku] 
 
 In the lightning flash thou proclaimest thy name. 
 
 2. Dimmer Mer(IM) bi-mah #ad-g(UD.DU)-a mu-zu an[-zak-ku} 
 
 Adad, in the mighty thunder and the lightning flash thou 
 
 declarest thy name. 
 3 [dimmer] MerQM) dumu An-na bi-mah od-g(UD.DU)-a mu-zu 
 
 an-za[k-ku] 
 Adad, son of Anu, in the mighty thunder and the lightning 
 
 flash thou declarest thy name. 
 
 4. u-mu-un nl(IN)-ki-ge(KIT) bi-mah od-2(UD.DU)-a mu-zu an- 
 
 zak[-ku\ 
 
 lord, dread of earth, in the mighty thunder and the lightning 
 flash thou declarest thy name. 
 
 5 dimmer Mer(lW) u-mu-un #(TUM)-7?zaZ(IG)-fo bi-mah had-2- 
 
 (UD.DU)-a mu-zu an[-zak-ku] 
 
 Adad, lord of great wrath, in the mighty thunder and the 
 lightning flash thou declarest thy name. 
 
 6. bar(ma?)-tab-ba u-mu-un dimmer ama-an-ki-ga bi-mah had-d 
 
 (UD.DU)-a [mu-zu an-zak-ku] 
 
 twin, lord, bull-god of heaven and earth, in the mighty 
 thunder and the lightning flash thou declarest thy name. 
 
 7. a-a d* mmer Mer(LM.) u-mu-un ud-da bar-ru-a mu-zu an-zak-ku 
 father ADAD, lord, when the light is darkened thou declarest 
 
 thy name.
 
 56 
 
 8. a-a Dimmer Mer(L^i) u(TJD)-gal-la bar-ru-a mu-zu an-zak-ku 
 
 father Adad, when the great day is darkened thou declarest 
 thy name. 
 
 9. a-a dimmer Mer(lM.) uku(UG)-gal-la bar-ru-a mu-zu an-zak-ku 
 father Adad, when the great king is cut off thou declarest 
 
 thy name. 
 
 10. dimmer Jlfer(IM) uku(UG) An-na bi-mah od-e(UD.DU)-a mu-zu 
 
 an-zak-ku 
 
 Adad, king of Anu, in the mighty thunder and the lightning 
 flash thou declarest thy name. 
 
 11. mu-zu kalam((JN)-ma mM-Mn-rw(TJL)-n*(UL)-rM(UL) 
 Thy name is mightily magnificent in the earth. 
 
 12. we-&wn(NE)-2M kalam(dS)-ma tug(KU)-gim im-mi-in-dul 
 Thy brightness covers the land like a garment. 
 
 13. za had(PA) afca(RAM)-M-$M(KU) kur-gal a-a dimmer Mu-ul-lil 
 
 sag im-da-sig(PA)-gi 
 
 The lightning of thy thunder smites the head of the great 
 mountain, father Bel. 
 
 14. wr5a(HAR.DU)-2M ftma(DAGAL) gal dimmer Win-til ba-e-di-hu- 
 
 Uh-e 
 Thy thunder terrifies the great mother Belit. 
 
 15. dingir En-Ul-U dumu-ni dimmer MerQM)-ra a(lD) mu-un-da-an- 
 
 aka(RAM) 
 Bel to his son Adad measures out power. 
 
 16. mulu dumu-mu w(UD) um-me-i-si-si w(UD) um-me-Si-ld-ld 
 Thou who art my son, the day thou didst lift up the eye, the 
 
 day thou didst look! 
 
 17. dimmer Mer(TM)-ri w(UD) um-me-Si-si-si w(UD) um-me-ti-ld-ld 
 Adad, the day thou didst lift tip the eye, the day thou 
 
 didst look! 
 
 18. u(UD) iminna-bi-mes ba-gan-tal(El)-ld u(UD) um-me-si-ld-ld 
 During seven days thou didst blow a full blast when thou 
 
 didst look. 
 
 19. tf(UD) fc(KA) di-zu-ka hhr(GUD)-ha-ra ab-ba w(UD) um-me- 
 
 si-ld-ld 
 
 It was the day of the word of the word of thy judgment, 
 bull-god of the abyss, the day thou didst look. 
 
 20. nim-gir luh su-h'-su(K.\J) mu-ra-du-ud 
 
 As the lightning, the messenger of terror, thou didst go.
 
 57 
 
 21. mulu dumu-mu rw(UL) gin(DU)-na-gin(D\J)-na a-ba zi-gi-en 
 
 te-ga(BA) 
 
 When thou who art my son goest violently about, who can 
 attack like thee! 
 
 Keverse 
 
 22. Mbala hul gtg a-a muk-zu-su(KU) a-ba za-e-gim fe-^ra(BA) 
 The troublesome evil hostile land, father, which is against 
 
 thee; who like thee can attack! 
 
 23. wa(DAK) imi twr-tur-e sH-um-me-ti a-ba za-e-gim te-ga(BA.) 
 The little stone of the storm do thou take ! Who can attack 
 
 like thee! 
 
 24. wa(DAK) gal-gal-e su-um-me-fi a-ba za-e-gim te-ga(BA.) 
 The large stone do thou take! Who can attack like thee! 
 
 25. na'(DAK) tur-tur-zu wa(DAK) gal-gaLzu muh-ba M-me-a?n(A.AN) 
 Thy little stone, thy large stone, on it (the land) it lieth! 
 
 26. ki-bala-a zi-da-zu u-mu-e-gul da iwr(BU) su u-mu-e-se 
 
 The hostile land thy right hand destroys. It gives powerful 
 bodily destruction (?) 
 
 27. dimmer Mer(lW)-ri dug(KA.)-dug(KA.)-ga a-a muh-na-su(KU) geS 
 
 (IZ)-m' ba-Si-m-ag 
 
 Adad, when he speaks (to one), father, on him he imposes 
 his government. 
 
 28. a-a dimmer Jfer(IM) e(BIT)-ta g(UD.DU)-a-m t2(UD) l(KA) di 
 
 na-nam 
 
 Father Adad, when he comes out of the house, he fixes the 
 day of judgment. 
 
 29. e(BIT)-ta en-ta g(UD.DU)-a-m w&it(UG) ban(T\JR)-da na-nam 
 When he comes out of the house or out of the city, he fixes 
 
 the great day, 
 
 30. ert'-ta an-na-ta gar(>$A.)-ra-ni w(DD) l(KA.)-har-ra na-nam 
 When he establishes himself out of the city out of heaven, he 
 
 fixes the day of curse. 
 
 31. ... 2r(A.I) hm(LTB)-ma *mer MerQM) 
 Hymn to Adad. 
 
 This hymn we find to be full of action. The lightning flashes 
 in the first line, and we see at least three distinct kinds of storm 
 placed on the scene, one succeeding the other. The thunder storm 
 first passes over our head. We see the lightning, we hear the 
 roar of the thunder, the earth is placed in fear, the day turns
 
 58 
 
 dark, the top of the mountain is smitten, the very gods themselves 
 are terrified. Secondly comes the flood. The storm of the hour 
 is lengthened into one of days. It becomes a deluge of judgment 
 on the earth. The words say seven days, but in such poetic dis- 
 course seven might perhaps simply mean "many". Finally, there 
 is a decided change in the scene. The flood has passed away. 
 The death-destroying hail-storm falls upon us, not simply the little 
 hail-stones, but the great hail-stones. The day, of course, has come. 
 But the effects of Adad's power so artistically set forth in 
 this hymn are secondary, as placed beside the dignity of the god 
 himself. The word of Adad is absolute and all-powerful. He is 
 a god of great wrath. He is a real bull-god, of heaven and earth. 
 He can put the heavens out of sight He can make day as black 
 as the darkest night. He can split the earth with his lightning. 
 He can flood the land with water. He can pelt its inhabitants 
 with stones. Yet in all this he consults with father Bel. 
 
 Obverse 
 
 1. \had\-t-a. mu-zu an-[zak-ku] 
 
 In the lightning flash thou proclaimest thy name! 
 
 had-2-a is a ^aZ-clause, consisting of noun had, participle e 
 and postposition a, and means "in the going out of the sceptre", 
 or freely, "in the lightning flash". The apodosis is mu-zu an-zak-ku. 
 had (PA) equals hattu, "sceptre" (Br. 5573). The value had may 
 be of Semitic origin, but note that its cognate hud is equal to 
 namdru, "brightness" (Br. 5582), as is also kun, another value of 
 PA "staff"; then PA = "a lighted torch". we have had as equal 
 to asu (Hymn to Bel, line 15). 2 is also equal to supu, "flashing" 
 (Br. 5638). a equals ina, "in" (Br. 11365). 
 
 mu-zu means "thy name", mu equals sumu, "name" (Br. 1235). 
 
 an-zak-ku is a verb, an is an indeterminate verbal prefix. 
 The context shows it to be of the second person (see MSL. p. XXVI). 
 zak-ku may mean "utter a decree" (Br. 6519). For example, zak 
 equals tamitu, "a decree" (Br. 6493). Perhaps it could as well 
 be a verb signifying "to decree", or "to establish", leu also equals 
 tamu, "utter" (Br. 10555), but it would be simpler to make ku 
 a phonetic complement to zak. It may be that we ought to read 
 the clause: "thy name utters the decree". But "thy name" has 
 the usual position of the object. It is also rather awkward to 
 regard zak as an object placed between the verbal prefix and the verb. 
 
 2. dimm *r Mer bi-mah had-2-a mu-zu an-[zak-ku] 
 
 Adad, in the mighty thunder and the lightning flash thou 
 declarest thy name.
 
 59 
 
 dimmer Jf^ this is the Sumerian name of the storm-god. Mer 
 being one of the values of the sign IMMU. The fact that the 
 sign in some cases in this hymn (e. g. lines 15 and 17) is 
 followed by the phonetic complement ri or ra shows that Mer is 
 the value intended for the name of the god. Mer is probably 
 from imi changed to immer and then to Mer and hence, like imi, 
 means "wind" and "storm". The name Mer offers no suggestion 
 as to the origin of the Semitic names Rammdnu and Addu. 
 
 bi-mah equals 'mighty utterance", bi (see Hymn to Sin, 
 line 13). 'mah (see Hymn to Bel, line 23). 
 
 had-d-a mu-zu an-zak-ku (see on line 1). 
 
 3 [dimmer] jj/^ aumu An-na bi-mah had--a mu-zu an-za[k-ku] 
 Adad, son of Anu, in the mighty thunder and the light- 
 ning flash thou declare st thy name. 
 
 dumu (see Hymn to Sin, line 5, tu-mu). 
 
 An-na, ideogram for the god of heaven, plus phonetic com- 
 plement. Note that AN for the god Anu does not take the 
 determinative god sign. Probably the omission is due to the 
 desire to avoid the occurrence of AN twice in succession. It must 
 have been after Adad had taken the place of IStar in the second 
 triad of gods that Adad was called the son of Anu. The earlier 
 arrangement was Anu , Bel , Ea, Sin, Samas and iStar. The later 
 order was Anu, Bel and Ea, as rulers of the universe, and Sin, 
 Samas and Adad, as rulers of heaven under the command of Anu. 
 This new grouping was the result of a theological development. 
 I&tar was found to be one of the planets, and, therefore, not to 
 be classed longer along with Sin and Samas". Adad, the god of 
 the atmosphere, was thought to be a personality of sufficient dignity 
 to take the place formerly occupied by Itar. 
 
 bi-mah had--a mu-zu an-zak-ku (see on lines 1 and 2). 
 
 4. u-mu-un nl-ki-ge bi-mah had-8-a mu-zu an-zak-[ku] 
 
 lord, dread of earth, in the mighty thunder and the 
 lightning flash thou declarest thy name. 
 
 u-mu-un (see Hymn to Bel, line 1). 
 
 nl-ki-ge: n\ is a value of IMMU equal to puluhtu, "fear" (see 
 Hymn to Bel, line 18). ki equals irsitu, "earth" (see Hymn to 
 Bel, line 9). ge is a postpositive sign of the genitive (see Br. 5935. 
 
 bi-mah had--a mu-zu an-zak-ku (see lines 1 and 2). 
 
 5 dimmer Mer u-mu-un ib-mal-la bi-mah had-d-a mu-zu an- 
 
 [zak-ku] 
 
 Adad, lord of great wrath, in the mighty thunder and 
 and the lightning flash thou declarest thy name.
 
 60 
 
 ib-mal-la: ib is a value of TUM equal to agdgu, "anger" 
 (Br. 4954). mal is a value of IKU which is dialectic for PISANNU 
 and also for MA.AL (see Hymn to Bel, lines 1 and 18, and 
 Hymn to Sin, 2). ib-mal = "wrathful" (Br. 2242). 
 
 bi-mah had--a mu-zu an-zak-ku (see on lines 1 and 2). 
 
 6. tab-tab-ba u-mu-un dimmer ama-an-ki-ga bi-mah had-d-a 
 
 [mu-zu an-zak-ku] 
 
 twin, lord, bull-god of heaven and earth, in the mighty 
 thunder and the lightning flash thou declarest thy name. 
 
 bar-tab-ba equals tu'dmu, "twin" (Br. 1896). mas equals 
 tu'dmu (Br. 1811), while the cognate bar equals lappu, "companion" 
 (Br. 1807). mas, which represents the idea "cut", is more primitive 
 than bar which represents the idea "side", mas is also equal to 
 masu, "twin", a Sumerian loan-word in Assyrian, tab equals tappu 
 (Br. 3775). tab may have been inserted, that bar "companion" 
 should be taken rather than the narrower word "twin" (Hymn to 
 Sin, 16). ba is a phonetic complement (Br. 102 and Hymn to Bel, 
 line 25). Adad is called "twin" or "companion", because he possessed 
 a composite nature, comprising in himself the elements of several 
 gods. The manifestations of power seen in wind and rain and in 
 lightning and thunder, would logically lead to the conclusion that 
 his nature was divided, or that he brought to his aid several gods 
 endowed with powers suited to different kinds of effort. The gods 
 that aided Adad were sometimes looked upon as birds, one of 
 whom was the god Zu, who presided over the tempest. Zu's mother 
 mother was Siris, lady of the rain and clouds. Then there was 
 Martu, the lord of the squall, and Barku, the genius of the light- 
 ning. The son of Zu was a strong bull who pastured in the 
 meadows, bringing abundance and fertility. There was also Sutu, 
 the south wind. He, no doubt, was an agent of Adad's. There 
 is another way in which Adad may be looked upon as twin-like 
 in his nature. He could pass suddenly from the fiercest anger to 
 gentlest kindness. He was represented in sculpture as carrying a 
 battle-axe. Kings invoked his aid against their enemies. In his 
 passionate rage he destroyed everything before him. When his 
 wrath was appeased, however, there might come the gentle breeze 
 and the refreshing shower. The fields which he had devastated 
 he also caused to blossom and produce fruit and grain. 
 
 dimmer (see Hymn to Bel, line 2). 
 
 ama-an-ki-ga: ama equals rimu, "bull" (see Hymn to Bel, 
 line 7 and 9). an (see Hymn to Bel, line 18). ki (see on line 4). 
 ga seems to be a postposition (see MSL. p. XVI). ga might perhaps 
 be equal to bau, "being" (Br. 6109). 
 
 bi-mah had-e-a mu-zu an-zak-ku (see on lines 1 and 2).
 
 61 
 
 7. a-a dimmer Mer u-mu-un ud-da bar-ru-a mu-zu an-zak-ku 
 father Adad, lord, when the light is darkened, thou 
 
 declarest thy name. 
 
 a-a (see Hymn to Bel, line 3). 
 
 ud-da: ud equals wrrw, "light" (Br. 7798, also Hymn to Sin, 
 line 17). da is a phonetic complement (see Hymn to Bel, line 16). 
 mu-zu an-zak-ku (see on line 1). 
 
 8. a-a Dimmer Mer u-gal-la bar-ru-a mu-zu an-zak-ku 
 
 father Adad, when the great day is darkened, thou 
 
 declarest thy name. 
 
 u-gal-la: u (see Hymn to Sin, line 17). gal-la (see Hymn to 
 Bel, line 14). 
 
 bar-ru-a: bar equals pardsu, "cut off" (Br. 1785). The idea 
 "cut", however, is more usually expressed by the value mas (see 
 on line 6). ru, being a phonetic complement, limits us to the 
 choice of the value bar here. 
 
 9. a-a d i mmer Mer uku-gal-la bar-ru-a mu-zu an-zak-ku 
 
 father Adad, when the great king is cut off, thou declarest 
 
 thy name. 
 
 uku-gal-la: uku a value of UG, which is here a Babylonian 
 sign found, for instance, in the Cyrus Cylinder, equals both umu, 
 "day", and Sarru, "king" (Br. 3861 and 3862). gal-la (see on line 8). 
 
 10. dimmer Mer uku An-na bi-mah had--a mu-zu an-zak-ku 
 Adad, king of Anu, in the mighty thunder and the 
 
 lightning flash thou declarest thy name. 
 dimmer j^^ ( see on fo^ 2). uku (see MSL. 344 and on line 9). 
 
 11. mu-zu kalam-ma mu-un-ru-ru-ru 
 
 Thy name is mightily magnificent in the earth. 
 
 mu-zu (see on line 1). 
 
 kalam-ma: kalam as a value is related to the sign-name 
 KALAMMU and equals mdtu, "land" (Br. 5914). We have already 
 had the value un (see Hymn to Bel, line 1). ma is a phonetic 
 complement (see Hymn to Bel, line 1). 
 
 mu-un-ru-ru-ru: mu-un (see Hymn to Sin, line 17). ru-ru-ru 
 (see Hymn to Sin, line 14). A double form like ru-ru is common, 
 but the triple form is rare, and expresses a very unusual emphasis. 
 
 12. me-lam-zu kalam-ma tug-gim im-mi-in-dul 
 The brightness covers the land like a garment. 
 
 me-lam-zu (see Hymn to Bel, line 21). 
 kalam-ma (see on line 11).
 
 62 
 
 tug-gim: tug equals $ubdtu, "clothing" (Br. 10551). gim is 
 an EK form. We have had the ES form dim (Hymn to Sin, line 11). 
 
 im-mi-in-dul: im is an indeterminate verbal prefix, but commonly 
 used for the third person (see Br. p. 545). mi-in is a verbal infix, 
 used chiefly of the third person (MSL. pp. XXIV and XXXII). Its 
 antecedent here is kalam-ma. dul equals katdmu, "cover", but du 
 also equals subtu, "dwelling" (see Hymn to Bel, line 14), connoting 
 in both instances the idea "cover, shelter". 
 
 13. za had aka-zu-su kur-yal a- a dimmer Mu-ul-lil sag im- 
 
 da-sig-gi 
 
 The stone of the sceptre of thy thunder strikes the head 
 of the great mountain, father Bel. 
 
 za equals abnu, "stone" (Br. 11721 and Hymn to Sin, line 18). 
 There is another sign used more commonly than ZAU to represent 
 "stone"; namely, DAKKU. 
 
 had (see on line 1). 
 
 aka-zu-&U: oka equals ramdmu, "roar" (Br. 4746). The 
 meaning of BAM as ramdmu seems to come through mnemonic 
 paronomasia by way of the value oka as equal to ramu, "love". 
 It is important to distinguish ramdmu from Ramman, an Assyrian 
 name for Mer meaning "thunderer", as well as from ramdnu, "self". 
 ramdnu self is often a pun on Ramman. zu (see Hymn to Bel, 
 line 21). Su (see Hymn to Bel, line 15). 
 
 kur-gal: kur (see Hymn to Bel, line 3). gal (see Hymn to 
 Bel, line 14). 
 
 a-a dimmer Mu-ul-lil (see Hymn to Bel, line 3). In the Hymn 
 to Bel (line 16), Bel seems to be called a mountain. The thought 
 probably is suggested by E-kur of Nippur. 
 
 14. ursa-zu bma gal dimmer Nin-lil ba-e-di-hu-lah-e 
 Thy thunder terrifies the great mother Belit. 
 
 ursa equals ramdmu (Br. 8556). ur is a value of HAR which 
 itself may mean ramdmu (Br. 8539) and sa is a value of DU 
 which we know means aldku. ursa must mean "advancing thunder". 
 
 hma equals ummu, "mother". The idea of "mother" arises 
 out of "amplitude", which the sign is intended pictorially to represent. 
 damal is a common value of the same sign (see Hymn to Bel, line 10). 
 
 gal (Hymn to Bel, line 14). 
 
 dimmer Nin-h'l. Nm-lil is the Sumerian name of Belit, the 
 consort of Bel. Nin equals B&llu, "lady". HI has the same meaning 
 as in En-lil or Mul-lil (see Hymn to Bel, line 2). Nin-til is 
 exactly the reverse with respect to sex of jEn-liL B61it, like Bel, 
 had a temple at Nippur which dates back apparently to the time
 
 63 
 
 of the early dynasties of Ur. It was, however, simply a dim 
 shadow of the temple of B1. The goddess of the divine family 
 never achieved the popularity attained by the god, the father of 
 the family. Besides being called Nin-lil, "lady of mercy" (Br. 5932), 
 she was sometimes called Nin-har-sag, "lady of the high mountain", 
 which would indicate that she dwelt with Bel in E-kur, "the 
 mountain house". Under the name of Nin-har-sag, Belit had 
 a temple also at Girsu, one of the divisions of the town of 
 Laga. Nin-har-sag was sometimes addressed as "the mother of 
 the gods". 
 
 ba-e-di-hu-ldh-e is a verb, ba is an indeterminate verbal 
 prefix. Here it is third person (see Hymn to Bel, line 25). e (see 
 Hymn to Bel, line 18). di is an unusual infix; it is probably used 
 here in the interest of vowel harmony for da (see Hymn to Bel, 
 line 16). hu-ldh is the verb itself and is equal to galdtu, "frighten" 
 (Br. 2076). On closer analysis, hu must be a prefix of generalization ; 
 for example hu may equal am@lu, "man" (Br. 2050). Idh must 
 be the real verb; it is equal to galdtu (Br. 6166). e must be 
 a vowel of prolongation. The usual phonetic complement after 
 Idh is ha. 
 
 The fear of the lightning of Adad in this hymn is somewhat 
 like that expressed in the Babylonian Epic of Gilgame, Eleventh 
 Tablet. The lord of the storm caused the heavens to rain heavily. 
 There arose from the foundation of heaven a black cloud. The 
 thunderbearers marched over mountain and plain, and Ninib con- 
 tinued pouring out rain and Adad's violence reached to heaven. 
 The southern blast blew hard. Like a battle-charge upon mankind 
 the waters rushed. One could no longer see an other. The gods 
 were dismayed at the flood. They sought refuge by ascending 
 the highest heaven, cowering like dogs. On the battlements of 
 heaven thy crouched and iStar screamed like a woman in travail. 
 
 15. din a ir En-lil-li dumu-ni dimmer Mer-ra a mu-un-da-an-aka 
 Bel to his son Mer measures out power: 
 
 dingir ^Em..lil-li: Bel's name has appeared before in this hymn, 
 but in the ES form (line 13). **w*r En-Kl (see Hymn to Sin, 
 line 5). li (see Hymn to Bel, line 23). 
 
 dumu-ni: (see on line 3). ni (see Hymn to Bel, line 13). 
 
 a (see Hymn to Bel, line 14) = ID. 
 
 mu-un-da-an-aka: mu-un (see Hymn to Sin, line 17). da-an 
 is a verbal infix (MSL. pp. XX IV and XXXII). Its antecedent 
 here is dumu-ni. oka: we have had aka equal to ramdmu (line 13), 
 but here we have aka equal to madddu, "measure out", madddu, 
 "measure out", is a pun on madddu, "love" (thus MSL. p. 21).
 
 64 
 
 16. mulu dumu-mu u um-me-si-si-si u um-me-si-ld-ld 
 Thou who art my son, the day thou didst lift up the eye, 
 
 the day thou didst look! 
 
 mulu: The sign is the usual ideogram for "man", but may 
 stand for the Assyrian sa, as here. Note that the sign takes the 
 value lu in composition (see Hymn to Bel, line 20). 
 
 dumu-mu: dumu (see line 3). mu is a suffix of the first 
 person (Br. 1241). There are three pronominal mu's. First, the 
 determinate pronominal suffix mu of the first person, cognate with 
 ma-e, the personal pronoun of the first person; this is the mu 
 we have here. Secondly, there is a mu of mu~un, the indeterminate 
 verbal prefix, mun or mu-un is simply this mu nasalized. We 
 have had this mu quite often. Finally, there is another mu, an 
 indeterminate suffix, which is related to mu of mu-un, rather than 
 to mu, the cognate of ma-e. This indeterminate mu is found at 
 the end of relative clauses. We shall meet it in the Hymn to 
 Tammuz (see below). 
 
 ft (see Hymn to Sin, line 17). 
 
 um-me-si-si-si is a verb, um-me is a indeterminate verbal 
 prefix, but is chosen here for the second person, since mu-un is 
 so often used for the third person, umme is not a very common 
 prefix. It stands for ume which is a shortened form of umeni. 
 si: 1 with the value ige or ide we have seen equals inu, "eye" 
 (see Hymn to Sin, line 16). si here, however, seems to be regarded 
 as a part of the verbal stem and hence slips in between the prefix 
 and the root, si-si (see Hymn to B61, line 22). The Sumerian 
 idiom means "fill the eye". 
 
 um-me-si-ld-ld: um-me-si (just explained). Id-Id: Id is a value 
 of LALLU which occurs as a phonetic complement in the word 
 En-lil-ld (Hymn to Sin, line 5) also equals nasu, "lift up" (Br. 10101). 
 
 17. dimmer Mer-ri u um-me-si-si-si u um-me-si-ld-ld 
 
 Adad, the day thou didst lift up the eye, the day thou 
 
 didst look! 
 
 dimmer Mer (see on line 2). ri (see Hymn to Bel, line 19). 
 u um-me- si- si-si u um-me-si-ld-ld (see on line 16). 
 
 18. u iminna-bi-mes ba-gan-tal-ld u um-me-si-ld-ld 
 During those seven days thou didst blow a full blast, 
 
 when thou didst look. 
 
 u (see Hymn to Sin, line 17). 
 
 iminna-bi-mes: iminna is the Sumerian word for "seven". The 
 sign in our text consists of seven uprights, four above and three 
 below. The Assyrian form consists of three above, three in the 
 middle and one at the bottom, bi is the demonstrative pronoun
 
 65 
 
 = "those" (Br. 5134 and Hymn to Sin, line 27). me$ is the 
 Sumerian sign of the plural number (Br. 10470). The sign is 
 composed of ME and E and means "many". 
 
 ba-gan-tal-ld: ba (see on line 14) ; ba = prefix, gan is an 
 infix here of adverbial and corroborative character (see Hymn to 
 Bel, line 9). lal is a value of RI equal to zdku, "blow" (Br. 2581). 
 We assume tal to be the correct value because of the following 
 LALLU = Id (see on line 16). 
 
 u um-me-St-ld-ld (see line 16). This interesting statement on 
 the flood agrees entirely with the story of the flood in the Eleventh 
 Tablet of the Babylonian Epic of Gilgames". The difference between 
 the length of the Hebrew and that of the Babylonian deluge is 
 significant. The narrative of Pirnapistim, the Babylonian Noah, 
 is quite graphic. He represents the gods as seated weeping, 
 their lips covered in fear. Six days and nights the wind blew. 
 When the seventh day appeared, the storm subsided, the sea began 
 to dry and the flood was ended He looked upon the sea, man- 
 kind was turned to clay, corpses floated like reeds. He opened 
 the window. He sent forth a dove which returned. He sent forth 
 a raven, which saw the carrion on the water, ate, and wandered 
 away, but did not return. He built an altar on the peak of the 
 mountain and set forth vessels by sevens. The gods smelled the 
 savour and gathered to the sacrifice, and the great goddess lifted 
 up the rainbow which Anu had created. Those days he thought 
 upon and forgot not. 
 
 19. u I di-zu-ka hhr-ha-ra ab-ba ti um-me-&i-ld-ld 
 
 It was the day of the word of thy judgment, bull-god 
 of the abyss, the day thou didst look. 
 
 H (line 16). 
 
 I equals amdtu, "word" (Br. 518, see also Hymn to Sin, line 16). 
 
 di-zu-ka: di equals ddnu, "judgment" (Br. 9525 and Hymn 
 to Bel, line 7). zu (Hymn to Bel, line 21). lea = nota genitivi 
 (Hymn to B61, line 1). 
 
 hhr-ha-ra is the same as hhr-har-a. hhr is a value of GUTTU, 
 meaning kardu, "heroic one" (MSL. p. 174). We have had the 
 sign with the value gu (Hymn to Bel, line 9). ha-ra, phonetic 
 representation of har-a, with the same meaning as har of GUTTU, 
 plus phonetic complement. 
 
 ab-ba: ab equals tdmtu, "sea" (Br. 3822). The common word 
 for "sea" is AB.ZU, written ZU.AB, meaning 'sea of wisdom", the 
 abode of Ea, the god of wisdom, ab also equals aptu, "abyss" 
 (Br. 3815). ab, "sea", or "abyss" is a shortened form of a-ab, 
 
 5
 
 66 
 
 "water enclosure", "water space". AB with the value s we have 
 had (Hymn to Sin, line 10). 
 u um-me-si-ld-ld (line 16). 
 
 20. nim-gir luh su-si-su mu-ra-du-ud 
 
 As the lightning, a messenger for terror, thou didst go. 
 
 nim-gir equals birku, "lightning" (Br. 9020). nim-gir literally 
 means "high lightning", nim equals elu, "high", gir alone equals 
 birku (Br. 306). The sign GIRU in its primitive form is a picture 
 of a "dagger". From the conception of the "dagger", there is, of 
 course, but a short step to that of the forked lightning. 
 
 luh equals sukkattu, "messenger" (Br. 6170). We have had 
 the sign SUKKALLU with the value lah (line 14, lah, and Hymn 
 to Sin, line 27). 
 
 su-Si-Su equals noun su-Si and postposition su. su-si: SU.S"l 
 means "increase of eye" and equals salummatu which means 
 "splendour", or perhaps "terror". SU.SI might be read su-lim. 
 SU.ZI, however, has the same meaning (see Br. 235 and 187, also 
 MSL. p. 298), proving the reading SU.SI. 
 
 mu-ra-du-ud: mu (see Hymn to Bel, line 18). ra is an infix 
 of adverbial character denoting motion (MSL. p. XXIV). du-ud is 
 no doubt for du-du, an intensified form of du (see Hymn to Bel, 
 line 23, gin). 
 
 21. mulu dumu-mu ru gin-na-gin-na a-ba zi-gi-en te-ga 
 When thou who art my son goest violently about, who 
 
 can attack like thee! 
 
 mulu dumu-mu (see on line 16). 
 
 ru equals ndkdpu, "break forth violently", or "storm furiously", 
 (Br. 9144). Here we come near to the primary idea of the sign 
 which is that of "the goring bull" (see Hymn to Sin, line 14). 
 
 gin-na-gin-na: DU = aldku may have any one of three values, 
 gin, turn or ra (Br. 4871). gin is the correct value here, as is 
 shown by the phonetic complement na. The value du must be 
 closely related to turn and gin. du by change of d to t and by 
 addition of the nasal m becomes turn, turn by change of t to g, 
 of u to i and of m to n becomes gin. 
 
 a-ba equals mannu, "who" (Br. 11370). See also below. 
 
 zi-gi-en probably is a phonetic and dialectic form for za-e-gim 
 (line 22). 
 
 te-ga: te equals tehu, "attack" (Br. 7688). ga: BA is probably 
 dialectic for ga (Br. 103) which would be the same as PISANNU, 
 i. e., basu, "being", or Sakdnu, "establishing".
 
 67 
 
 Keverse 
 
 22. ki-bala hul gig a-a muh-zu-su a-ba za-e-gim te-ga 
 
 The troublesome evil hostile land, father, which is 
 against thee, who like thee can attack! 
 
 ki-bala: ki (see Hymn to Bel, line 9). bala equals palu, 
 "weapon" (Br. 276). From the idea of "weapon", it is easy to 
 pass to that of "hostility", expressed by nukurtu (Br. 272). 
 
 hul equals limnu, "bad" (see Br. 9502 and Hymn to Sin, 
 line 16, hul). 
 
 gig equals marsu, "sick" (Br. 9235). The sign is composite, 
 the principal element of which is MI meaning "black". 
 
 a-a (see Hymn to Bel, line 3). 
 
 muh-zu-su: muh equals eli, "upon", or "against" (Br. 8841). 
 zu (Hymn to Bel, line 21). Sit (Hymn to Bel, line 15) governs 
 the phrase muh-zu. 
 
 a-ba (see on line 21). 
 
 za-e-gim: za-e (see Hymn to Bel, line 16). gim (see line 12). 
 
 te-ga (see on line 21). 
 
 23. nd imi tur-tur-e su-um-me-ti a-ba za-e-gim te-ga 
 
 The little stone of the storm do thou take. Who can 
 attack like thee! 
 
 nd: DAKKU has three values for abnu, "stone", za, si and nd. 
 We have also had the sign ZA with the value za equal to abnu 
 (line 13). No doubt DAKKU indicates "hailstone" here. 
 
 imi is the common value of the sign IMMU for Sdru, "storm" 
 (Br. 8369). 
 
 tur-tur-e: tur (see Hymn to Sin, line 28, ban-da). The sign 
 is DUMU (lines 3, 15 and 16). e (see Hymn to Bel, line 3). 
 
 Su-um-me-ti: su is a part of the verbal conjugation (see Hymn 
 to Bel, line 25), making it causal, um-me (see on line 16). tt 
 equals laku, "take" (Br. 1700). This is the same word as ti 
 meaning "life" (Hymn to Bel, line 16). 
 
 a-ba za-e-gim te-ga (see on line 22). 
 
 24. nd gal-gal-e su-um-me-ti a-ba za-e-gim te-ga 
 
 The large stone do thou take. Who like thee can attack! 
 
 nd (see on line 23). 
 
 gal-gal-e: gal (see Hymn to Bel, line 14). e (see Hymn to 
 Bel, line 3). 
 
 su-um-me-ti a-ba za-e-gim te-ga (see line 23). 
 
 25. nd tur-tur-zu nd gal-gal-zu muh-ba u-me-dm 
 
 Thy little stone, thy large stone, on it (the land) let it be! 
 
 5*
 
 68 
 
 nd (see on line 23). 
 
 gal-gal-zu: gal (see Hymn to B1, line 14). zu (Hymn to 
 Bel, line 21). 
 
 tur-tur-zu: tur (see on line 23). 
 
 muk-ba : muh (see line 22). ba is a pronominal suffix of the 
 third person singular (Br. 114). 
 
 u-me-dm verb in the imperative mood, u-me, the same as 
 um-me (line 16). dm (see Hymn to Bel, line 12). 
 
 26. Jci-bala-a zi-da-zu u-mu-e-gul da bur su u-mu-e-se 
 
 The hostile land thy right hand destroys. It gives com- 
 plete destruction (?) 
 
 ki-bala-a (see on line 22). a (see Hymn to Bel, line 9). 
 
 zi-da-zu: zi equals imnu, 'right hand" (Br. 2312). da is a 
 phonetic complement (see Hymn to Bel, line 4). zu (see Hymn 
 to Bel, line 21). 
 
 u-mu-e-gul: u is an indeterminate verbal prefix; it is used 
 of the third person (Br. p. 547; see also Hymn to Bel, line 1). 
 mu-e constitutes a double verbal infix, the mu being pronominal 
 and the e adverbial, mu (see line 16 and Hymn to Bel, line 18). 
 e (see Hymn to Bel, line 18). gul equals abdtu, "destroy" (Br. 8954). 
 
 da equals idu, "strength" (see Hymn to Bel, line 16). bur 
 equals nasdhu, "tear away" (Br. 7528). The sign SfEU occurs 
 only here in all of the four hymns of this Thesis, su is the 
 common word for "body", represented by zumru (Br. 172). This 
 translation is only provisional. 
 
 u-mu-e-se: u-mu-e (just explained) se equals naddnu, "give" 
 (Br. 4418). Brunnow gives to the sign the value si, when it stands 
 for naddnu. 
 
 27. dimmer Mer-ri dug-dug-ga a-a muh-na-su ges-ni ba-si-in-ag 
 Adad, when he speaks (to one), father, on him he 
 
 imposes his government. 
 
 dimmer Mer-ri (see on line 17). 
 
 dug-dug-ga is a AaZ-clause equal to "in commanding", dug 
 (see Hymn to Sin, line 15). 
 
 a-a (see Hymn to Bel, line 3). 
 
 muh-na-Su: muh (see line 22). na, pronominal suffix of the 
 third person (see Hymn to Bel, line 1). sit (see Hymn to Bel, 
 line 15). 
 
 geS-ni: ges equals sutesuru, "government" (Br. 5706). ni 
 Hymn to Bel, line 13). 
 
 ba-si-in-ag: ba (see Hymn to Bel, line 25). Sufix si-in (see 
 Hymn to Sin, line 16). ag (see Hymn to Bel, line 25).
 
 69 
 
 28. a-a dimm *r Mer 2-ta e-a-ni u \ di na-nam 
 
 Father Adad, when he comes out of the house he fixes 
 the day of judgment. 
 
 e-ta: 2 (see Hymn to Sin, line 3) ta (see Hymn to Bel, line 15). 
 
 3-a-ni: e (see Hymn to Bel, line 15). a is a vowel of pro- 
 longation, which e is accustomed to take (see Hymn to Bel, line 9). 
 ni (see (Hymn to Bel, line 13). 
 
 u (see Hymn to Sin, line 17). 
 
 I (see on line 19). 
 
 di (see on line 19). 
 
 na-nam : na is an indeterminate verbal prefix (see MSL. p. XXIV 
 and Hymn to Bel, lines 1 and 18). nam evidently a verb here, 
 equals Simtu, "fixing" (Br. 2103). 
 
 29. e-ta eri-ta &-a-ni uku dan-da na-nam 
 
 When he comes out of the house out of the city, he 
 fixes the mighty day. 
 
 %-ta (see on line 28). 
 eri-ta: eri (see Hymn to Bel, line 13). 
 d-a-ni (see on line 28). 
 uku (see on line 9). 
 
 ban-da equals ekdu, 'strong" (Br. 4127). ban-da, following 
 the idea "strength", also equals "young" (see Hymn to Sin, line 28). 
 na-nam (see line 28). 
 
 30. eri-ta an-na-ta gar-ra-ni u I har-ra na-nam 
 
 When he establishes himself out of the city, out of heaven, 
 he fixes the day of curse. 
 
 eri-ta (see line 29. 
 
 an-na-ta: an-na (see Hymn to Bel, line 18). ta (see Hymn 
 to Bel, line 15). 
 
 gar-ra-ni: gar equals sakdnu, "establish" (Br. 11978). ro, 
 phonetic complement, (Hym to Bel, line 3). ni (see line 28). 
 
 u (see Hymn to Sin, line 17). 
 
 ), (see on line 19). 
 
 har-ra: bar equals usurtu, "curse" (Br. 8545). ra, phonetic 
 complement. 
 
 na-nam (see on line 28). 
 
 31. . . $r lim-ma dimmer Mer 
 .... Hymn to Adad.
 
 70 
 Chapter IV 
 
 Tablet 29628, Plate 19, Hymn to Tammuz 
 Obverse 
 
 1. Ses-e tu$(KU)-e-na eri 3r(A.I)-ra na-nam 
 
 To the brother whose dwelling is the city of weeping, thus: 
 
 2. a-kala ses-e tab An-na 
 
 The mightiness of the brother, the companion of Anu! 
 
 3. a-kala a(lD)-ba en dimmer 2)umu(^\JK)-zi 
 
 The mightiness of his power, the lord Tammuz! 
 
 4. dumu(TUE) e(BIT)-gal-a-ni nu mu-un-su(SUD,S\JG)-ga-mu 
 The son whose temple is not far away! 
 
 5. azag dimmer Ncmd-ge(KlT) e(BlT) An-na-ka im-me 
 The shining one of ISstar, who is in the house of Anu! 
 
 6. mulu u-sun-na-ge(KIT) nu mu-un-su-ga-mu 
 
 The one of plant-germination, who is not far away! 
 
 7. azag * r Nand-ge(KlT) za NANNA Unug(mU)- ki -ka im-me 
 The shining one of Itar, who is the NANNA-stone of Erech! 
 
 8. mulu zib(KA.)-ba-ra-ge(KIT) nu mu-un-su(S\JV,SUG)-ga-mu 
 The one of speech, who is not far away! 
 
 9. bara-ka azag dimmer Nand-ge(K.n) te ki-ka im-me 
 
 In the temple, the shining one of IStar, who is the foundation 
 of the land! 
 
 10. mulu ka-ds-ka-sa-ge(KlT) nu mu-un-su(SUV,Sl!G)-ga-mu 
 The one of much wine, who is not far away! 
 
 11. azag dimmer Nand-ge(KlT) sa(LIB)-mu u-sun mu-un-si-mal(IG) 
 The shining one of Istar, whose heart is full of plant-production ! 
 
 12. mulu hul-maKlGi) nu mu-un-su-ga-mu 
 
 The one enduring evil, who is not far away! 
 
 13. dimmer mutin(GrE&'TIN) An-na-ge(KIT) ka$(BI)-ra-bi mu-un- 
 
 The wine-god of Anu, to whom they present their offering! 
 
 14. mulu u-sun-na-ge(KlT) a-wa-om(A.AN) Su-ba ab-rii(UL) 
 The one of plant-germination, what does his hand ordain! 
 
 15. mulu zib(KA.)-ba-ra-ge(KIT) 
 The one of speech! 
 
 16. mulu ka-ds-ka-sa-ge(KlT) 
 The one of much wine!
 
 71 
 
 17. mulu hul-mal(lG) a-na-am(A.AN) su-ba ai-^w(DU) 
 The one who endures evil, whither does his hand go! 
 
 18. dimmer mutin(GE&TI$) An-na-ge(KLT) PAIJADU sigisse-ra 
 
 mu-un-sub(RU)-b 
 The wine-god of Anu, to whom they offer the lamb of sacrifice ! 
 
 19. nim-me azag dimmer Nand-ra 2(KA) mu-un-na-ab-e-e 
 
 The lofty one, the shining one of Itar, to whom they speak! 
 
 20. nim-me kt mu-lu ni ma-ra an-pad-de($E) a-na mu-un-ba-e-e 
 The lofty one of earth who is the abundance of the land, to 
 
 whom they speak! what do they say? 
 
 21. 2(BIT) kas(El)-a-ka (BIT) gurun(KlL)-na-ka dumuCNJR) mu- 
 
 lu azag zu-ge(K.lT) ne-ne mu-un-til-li 
 
 In the house of wine, in the house of fruit, the son, the 
 shining one of wisdom, who indeed lives! 
 
 22. nim-me azag dimmer rawtfn(GETIN) An-na-ge(K.n) 2(KA) 
 
 mu-un-na-ab-e-e 
 
 The lofty one, the shining one, the wine-god of Anu, to whom 
 they speak! 
 
 23. nim-me ki ses ma-ra an-pad-de(SE) a-na-am(A.AN) mu-un- 
 
 ma-al 
 
 The lofty one of earth, the brother of the land, to whom 
 they speak! what is it (that they say)? 
 
 Reverse 
 
 24. 2(BIT) kas(BI)-a-ka a(BIT) gurun(KlL)-na-ka dumu(TUE) mulu 
 
 azag zu-ge(KIT) sigtsse-sag tuk-a-na 
 
 In the house of wine , in the house of fruit , the son , the 
 shining one of wisdom, who has a great sacrifice! 
 
 25. ur-sag 9& ku-a sag-mal-mal-ge(Kn) 
 The hero of great weapons! 
 
 26. dimmer mutin (GETIN) An-na-ge(KYF) u-sun-na sag-mal- 
 
 mal-ge(KLT) 
 The wine-god of Anu, the great plant-germinator ! 
 
 27. u-sun gurun(KIL)-gurun(KIL) u-sun gurun(KIL)-gurun(KIL) 
 
 ses-mu u-sun gurun(KIL)-gurun(KlL') 
 
 The germinator of many fruits, the germinator of many fruits, 
 my brother, the germinator of many fruits! 
 
 28. u-sun a-ra-li u-sun ^tmm(KIL)-<jrurun(KIL) ses-mu u-sun gu- 
 
 run(KIL)-gurun(KlL) 
 
 The germinator of the lower world, the germinator of many 
 fruits, my brother, the germinator of may fruits!
 
 72 
 
 29. in-nu #$(US) 3 gu-ga-ge(KIT) ttil(L)-ta-al-ta-al mu-ib-rd 
 
 (DU)-m'(DU) 
 The vegetable-germinator, the only plant-begetter, who goeth forth ! 
 
 30. dumu(TUR) zi-ga-na ga-ni sa(LIB)-zz-2Z mu-ib-rd(D\3) 
 The son of life; in his fulness, in the midst of life goeth. 
 
 81. es dis er(A.l)-lim(LIB)-ma M* Dumu-zi-da-kam 
 Thirty lines. Hymn to Tammuz. 
 
 The salient phases of the rounded out Tammuz story are 
 touched upon in this hymn; viz., his local dwelling in a city where he 
 had a temple; the memorial weeping; his relation to Anu; his 
 lordly power; his specification as "a brother"; his relation to the 
 goddess Itar; his characteristic and supreme function of plant- 
 germination. Note also that he was the agricultural god of spring 
 vegetation. Offerings of wine were poured out over his bier, he 
 having been humbled to sorrow by banishment to the lower world, 
 where he became a lord over the occult and internal forces in- 
 herent beneath the soil of the earth. So he became a god of a 
 new life. The hymn does not seem altogether to confine the 
 germinating work of Tammuz to the vegetation of spring growth, 
 but appears, especially in the Reverse, to include fruit growing 
 which might come later in the season. Possibly this hymn was 
 sung as a dirge at Babylonian anniversaries for the departed 
 Tammuz. The Babylonians at the time of the summer solstice 
 annually commemorated with lamentation the departure of Tammuz 
 to the lower world. He had instructed them that they should 
 gather at his bier and that hired musicians should sing and play 
 and that the people should sacrifice and drink wine. 
 
 Obverse 
 
 1. ses-e tus-e-na eri dr-ra na-nam 
 
 To the brother whose dwelling is the city of weeping, thus : 
 
 ses-e: ses same as Sis (Hymn to Sin, line 2). e equals ana, 
 "to" (Br. 5847). 
 
 tuS-e-na: tus equals asdbu, "dwell" (Br. 10523). Probably 
 the sign has the same value for subtu, "dwelling" (Br. 10553). We 
 have had the sign (KU) with the value su (Hymn to Bel, line 15). 
 e, vowel of prolongation, wa, pronominal suffix (see Hymn to 
 Adad, line 27). 
 
 eri (Hymn to Bel, line 13). 
 
 tr-ra\ r (Hymn to Bel, Colophon), ra, phonetic complement 
 (Hymn to B61, line 3). 
 
 na-nam equals kiam, "thus" (see Br. 1597 and Hymn to 
 Adad, line 28). The words "0 my brother" are represented in
 
 73 
 
 legend as being first uttered by the sister of Tammuz and then 
 taken up by other mourners. Probably the custom of weeping for 
 Tammuz originated in the city of Eridu. 
 
 2. a-kala Ses-e tab An-na 
 
 The mightiness of the brother, the companion of Anu! 
 
 a-kala is an abstract noun like nam-kala which is equal to 
 dannutu (Br. 6194). a is an abstract prefix, as in A.DU, equal 
 to a-ra, "going" (MSL. p. XVII). kola, equal dannu, "mighty" 
 (Br. 6194). 
 
 ses-e. See on Ses (line 1). e, probably sign of the genitive, 
 if not merely a vowel of prolongation. It can certainly be a post- 
 position (see on line 1). 
 
 tab (see Hymn to Adad, line 6). 
 
 An-na (see Hymn to Adad, line 3 and Hymn to Bel, line 18). 
 Tammuz was a companion of Gi&zida in the dominion of Anu. 
 Gilszida was also a god of vegetable growth. At a certain period 
 of the year, Tammuz and Giszida were stationed in companionship 
 as attendants at the gate of heaven. Here the power of Tammuz 
 to cause vegetation to grow began to be effective. He was, in 
 the first days of his existence, a sun-god, and, stationed in heaven, 
 the rays of his power were felt on earth. So, probably every 
 year, at the time of spring growth, he was conceived of as operating 
 from heaven like a sun. 
 
 3. a-kala h-ba en dimmer D umu .zi 
 
 The mightiness of his power, the lord Tammuz! 
 
 a-kala (see on line 2). 
 
 h-ba: a (see Hymn to Bel, line 14). ba (Hymn to Adad, line 25). 
 en (see Hymn to Bel, line 19). 
 
 dimmer Du mu . z i. Dumu-zi means "son of life". Dumu (Hymn 
 to Sin, line 5). zi (see Hymn to Bel, line 23). 
 
 4. dumu e-gal-a-ni nu mu-un-su-ga-mu 
 The son whose temple is not far away! 
 
 dumu (see Hymn to Sin, line 5, tu-mu). 
 
 e-gal-a-ni: e-gal equals ekattu, "temple", (Br. 6252). E.GAL, 
 "great house", is the common compound ideogram for "temple", 
 both in Sumerian and Assyrian. The Assyrian ekallu is evidently 
 the Sumerian , plus gal which is changed to kal. The word has 
 passed over into Hebrew, Syriac and Arabic. (see Hymn to 
 Sin, line 3). gal (see Hymn to Bel, line 14). e-gal is often 
 followed by la; here, however, it is followed by a, showing that 
 the phonetic use of la and a is quite similar, ni (see Hymn to 
 Bel, line 13).
 
 74 
 
 nu (Hymn to Sin, line 27). 
 
 mu-un-su-ga-mu is a verb and seems to mean "who is far 
 away". The clause occurs also in lines six, eight, ten and twelve, 
 only that in lines six and twelve SU is used instead of SUD. 
 mu-un (see Hymn to Sin, line 17). su: SUD seems to equal 
 ruku, "distant", here. Yet when it is equal to ruku, it generally 
 has the value sud and is followed by the phonetic complement 
 da-, here it is followed by ga. So the value should be sug or 
 su. mu is a relative suffix related to mu of mu-un (see Hymn 
 to Adad, line 16). 
 
 5. azag dimmer 2^and-ge % An-na-ka im-me 
 
 The shining one of IStar, who is in the house of Anu! 
 
 azag (see Hymn to Sin, line 1). 
 
 dimmer Nand-ge. Uand, also written Nanna, is the Sumerian 
 name of Itar. NANNU is sometimes written like El which, when 
 preceded by the god-sign, also equals "Istar". ge (see Hymn to 
 Adad, line 4). 
 
 3 (see Hymn to Sin, line 3). 
 
 An-na-ka (see Hymn to Adad, line 4). ka equals nota genitivi 
 (see Br. 551 and Hymn to Bel, line 1). 
 
 im-me: im (see Hymn to Sin, line 23). me (Hymn to Bel, 
 line 16). Tammuz seems to be the shining one. The epithet 
 "shining" is sometimes applied to gods, goddesses, kings, princes 
 and others. The primary relaltion of Tammuz was that of lover. 
 But in the lower world he made love to another. But each year 
 during the season of vegetable growth he was supposed to be 
 living with I^tar and during the season of vegetable decline he 
 was supposed to be living with the other whom he loved in the 
 regions below. The house of Anu might mean the temple of Anu, 
 but the reference in this line is no doubt to heaven, over which 
 Anu was lord and at whose portals Tammuz sometimes acted 
 as porter. 
 
 6. mulu u-sun-na-ge nu mu-un-su-ga-mu 
 
 The one of plant-germination, who is not far away! 
 
 mulu (see Hymn to Adad, line 16). 
 
 u-sun-na-ge: u-sun seems to be a compound noun meaning 
 "plant-growing". It occurs eight times in the hymn, u equals 
 sammu, "plant" (Br. 6027). It is sometime a determinative 
 before the name of a plant (Br. 6029). sun means "irrigate" 
 (MSL. 299). It is improbable that this sign is KIB. ge (see Hymn 
 to Adad, line 4). 
 
 nu (see Hymn to Sin, line 27). 
 
 mu-un-su-ga-mu (see line 4). sw(SU) and ,sw(SUD,SUG) are 
 interchangeable (Br. 7593).
 
 75 
 
 7. azag M** Nand-ge za NANNA Unug-ka im-me 
 
 The shining one of Is" tar, who is the NANNA-stone of Erech! 
 
 azag dimmer Nana-ge (see on line 5). 
 
 za: the probable meaning of za here is "stone" (see Hymy to 
 Adad, line 13). 
 
 NANNA: there are no citations in Briinnow showing the 
 meaning of NANNA when standing alone. za-NANNA-dz equals 
 mammu, "snow", and za-NANNA may mean "white stone". If 
 NANNA can equal ULANU-GUNfr, then it can mean nasdku 
 (Br. 3019) and za-NANNA means "shining stone". It may be that 
 NANNA stands for USLANU-GUNfr , then ZA.NANNA.UNU.KI 
 could be equal to Unug~ ki ; (Br. 11749), and the line would read 
 azag dimmer Nand-ge Unug- ki -ka im-me, "the shining one of Istar of 
 Erech he is". 
 
 Umig: that Unug is the correct value is shown by the phonetic 
 complement ga that often follows UNU. Erech, we know, was the 
 city of Istar (Br. 3023). unu (see Hymn to Sin, line 2). ka (line 5) 
 
 im-me (see on line 5). 
 
 8. mulu zib-ba-ra-ge nu mu-un-su-ga-mu 
 The one of speech, who is not far away! 
 
 mulu (see Hymn to Adad, line 16). 
 
 zib-ba-ra-ge: zib-ba (see Hymn to Sin, line 16, gu). ra must 
 answer for vowel prolongation (Hymn to Bel, line 3). ge (see 
 Hymn to Adad, line 4). "One of speech" must mean the god 
 endowed with authoritative utterance on the subject of germination. 
 
 nu mu-un-su-ga-mu (see on line 4). 
 
 9. bara-ka azag dimmer Nand-ge te ki-ka im-me 
 
 In the temple the shining one of Itar, who is the foun- 
 dation of the land! 
 
 bara-ka: bara equals parakku, "dwelling room in the temple" 
 (Br. 6878). ka (line 5). 
 
 azag <*mmer Nand-ge (line 5). 
 
 te equals temennu, 'foundation" (Br. 7710). 
 
 ki-ka: ki (Hymn to Bel, line 9). ka (Hymn to Bel, line 1). 
 
 im-me (line 5). 
 
 10. mulu ka-ds-ka-sa-ge nu mu-un-su-ga-mu 
 The one of much wine, who is not far away! 
 
 mulu (see Hymn to Adad, line 16). 
 
 ka-ds is evidently a phonetic representation of ka$(BI), cognate 
 with ges in geittin and equal to kardnu, "wine" (Br. 5121, 5004 
 and 5006).
 
 76 
 
 ka-sa-ge: ka-sa may be a phonetic form for kas equal to 
 sind, "two" (Br. 4459). Perhaps it would be better to consider 
 ka-d ka-sa as a reduplication of kaS, as ka$-kas(s) = "much 
 wine", ge (Hymn to Adad, line 4). One form of the legend 
 makes Tammuz the begetter of autumn vegetation. If so, he is 
 the producer of much wine. More likely the meaning is that, on 
 his account, much wine was offered in the service of lamentation 
 at his departure. 
 
 nu mu-un-su-ga-mu (see on line 4). 
 
 11. azag dimmer Nand-ge sa-mu u-sun mu-un-si-mal 
 Theshiningone of Istar, whose heart is full of plant-production! 
 
 azag dimmer Nand-ge (line 5). 
 
 sh-mu : sa Hymn to Sin, line 9, Sag). Relative mu (see line 4). 
 
 u-sun (line 6). 
 
 mu-un-si-mal. mu-un (see Hymn to Sin, line 17). si (see 
 Hymn to Bel, line 22). mat (see Hymn to Bel, line 18). Plant 
 growth is a matter of intelligent devising on the part of Tammuz. 
 
 12. mulu hul-mal nu mu-un-su-ga-mu 
 
 The one enduring evil, who is not far away! 
 mulu (see Hymn to Adad, line 16). 
 
 hul-mal equals Umnu, "evil" (Br. 9508). hul equals lim&nu. 
 "be evil", mal (Hymn to Bel, line 18). 
 nu mu-un-su-ga-mu (line 6). 
 
 13. dimmer mutin An-na-ge kas-ra-bi mu-un-sub 
 
 The wine-god of Anu, to whom they present their offering! 
 
 mutin is "wood of life", mu being ES for ges, "wood", and 
 tin being for ti (Hymn to Bel, line 16). 
 
 An-na-ge: An-na (see Hymn to Adad, line 3). ge (Hymn 
 to Adad, line 4). 
 
 ka-ra-bi: kas equals sikaru, "strong drink" (Br. 5126). ra 
 answers as a vowel of prolongation (Hymn to Bel, line 3). If ra 
 were a postposition, it would follow the suffix bi (on which see 
 Hymn to Sin, line 27). 
 
 mu-un-sub : mu-un (Hymn to Sin, line 17). sub equals nadu, 
 "cast down" (Br. 1434). RU signifies "bent down". The attitude 
 of the mourners may be noted. 
 
 14. mulu u-sun-na-ge a-na-dm su-ba ab-ru 
 
 The one of plant-germination, what does his hand ordain ! 
 
 mulu u-sun-na-ge (see line 6). 
 
 a-na-dm equals minammi (Br. 11436) which is the same as 
 minu "what?" (Br. 11434). Note that a-ba (Hymn to Adad, 
 line 21) equals mannu, "who?"
 
 77 
 
 u-ba: su (Hymn to Bel, line 25). ba (see Hymn to Adad, 
 line 25). 
 
 ab-ru: ab (Hymn to Bel, line 16). ru (Hymn to Sin, line 14). 
 
 15. mulu zib-ba-ra-ge 
 The one of speech! 
 
 See line 8. 
 
 16. mulu ka-d$-ka-sa-ge 
 The one of much wine! 
 
 See line 10. 
 
 17. mulu hul-mal a-na-dm su-ba ab-gin 
 
 The one who endures evil, whither does his hand go! 
 mulu hul-mal (line 12) 
 a-na-am su-ba (line 14). 
 ab-gin: ab (Hymn to Bel, line 16). gin (Hymn to Bel, line 23). 
 
 18. dimmer mutin An-na-ge PAHADU sigi$3e-ra mu-un-3ub-bi 
 The wine-god of Anu, to whom they offer the lamb of sacrifice! 
 
 dimmer mutin An-ua-ge (line 13). 
 
 PAHADU, Assyrian for "lamb". The sign is PISANNU en- 
 closing GESTARti (Br. 5489). The Sumerian value of the sign 
 is not known. Among the few citations in which the sign appears, 
 a female lamb is mentioned (Br. 10946). 
 
 sigiSSe-ra: sigisse equals niku, "sacrifice", and ra answers as 
 a vowel of prolongation which the sign takes (Br. 9092). 
 
 mu-un-sub-bi: mu-un-^ub (line 13). bi is a phonetic complement. 
 
 19. nim-rne azag dimmer 2^and-ra \ mu-un-na-ab-e-e 
 
 The lofty one, the shining one of IStar, to whom they speak. 
 
 nim-me: nim (see Hymn to Adad, line 20). me, phonetic 
 complement. 
 
 azag (Hymn to Sin, line 1.) 
 
 dimmer N a nd-ra: Dimmer $ ana ^ e 5) m (Hymn to Bel, line 3). 
 
 I (Hymn to Adad, line 19). 
 
 mu-un-na-ab-e-e: mu-un (Hymn to Sin, line 17). na-ab is a 
 verbal infix = "to him", third person here (MSL. p. XXXII). e-e 
 (Hymn to B61, line 14). 
 
 20. nim-me ki mu-lu ni ma-ra an-pad-de a-na mu-un-ba-e-e 
 The lofty one of the earth who is the abundance of the 
 
 land, to whom they speak. What doth he say! 
 nim-me (line 19). 
 ki (Hymn to Bel, line 9). 
 mu-lu (Hymn to Bel, line 20). 
 ni (Hymn to Bel, line 13).
 
 78 
 
 an-pad-de: an (Hymn to Adad, line 1). pad (Hymn -to Sin, 
 line 10). de, phonetic complement. 
 
 a-na equals minu, "what" (Br. 11434), the same as a-na-dm 
 (line 14). 
 
 mu-un-ba-e-e : mu-un (Hymn to Sin, line 17). ba may be 
 used as an infix as well as a prefix (MSL. p. XXIV, and Hymn to 
 Bel, lines 24 and 25). e-e (line 19). 
 
 21. 2 kaS-a-ka & gurun-na-ka dumu mu-lu azag zu-ge ne-ne 
 
 mu-un-til-li 
 In the house of wine, in the house of fruit, the son, the 
 
 shining one of wisdom, who indeed liveth! 
 kas-a-ka: has (line 13). a (Hymn to Bel, line 9). ka (line 5). 
 gurun-na-ka: gurun equals inbu, "fruit" (Br. 10179). na, 
 phonetic complement, ka (just explained). 
 dumu (Hymn to Sin, line 5). 
 mu-lu (Hymn to Bel, line 20). 
 azag (Hymn to Sin, line 1). 
 
 zu-ge: zu (Hymn to Bel, line 1). ge (Hymn to Adad, line 4). 
 ne-ne (Hymn to Bel, line 21). 
 
 mu-un-til-li: mu-un (Hymn to Sin, line 17). til is probably 
 the longer form of ti (Hymn to Bel, line 16). 
 
 22. nim-me azag dimmer mutin An-na-ge I mu-un-na-ab-e-e 
 The lofty one, the shining one, the wine-god of Anu, to 
 
 whom they speak! 
 nim-me azag (line 19). 
 dimmer mutin An-na-ge (line 13). 
 I mu-un-na-ab-e-e (line 19). 
 
 23. nim-me ki ses ma-ra an-pad-de a-na-dm mu-un-ma-al 
 The lofty one of earth, the brother of the land , to whom 
 
 they speak! What doth his hand effect! 
 nim-me ki (line 20). 
 ses (line 1). 
 
 ma-ra (Hymn to Sin, line 16). 
 an-pad-de (line 20). 
 a-na-dm (line 14). 
 
 mu-un-ma-al: mu-un (Hymn to Sin, line 17). ma-al is the 
 verb (Hymn to Bel, line 11). 
 
 Reverse 
 
 24. e kaS-a-ka e gurun-na-ka dumu mulu azag zu-ge sigisse 
 
 sag tuk-a-na 
 
 In the house of wine, in the house of fruit, the son, the 
 shining one of wisdom, who has a great sacrifice!
 
 79 
 
 kas-a-ka e gurun-na-nka dumu mulu azag zu-ge (line 21). 
 
 sigisse (line 18). 
 
 sag (Hymn to Bel, line 5). 
 
 tuk-a-na: tuk equals iSu, "have" (Br. 11237). a, vowel of 
 prolongation (Hymn to Bel, line 9). na, suffix of the third person 
 (Hymn to Bel, line 1). 
 
 25. ur-sag "* ku-a sag-mal-mal-ge 
 The hero of great weapons! 
 
 ur equals amelu, "man" (Br. 11256). 
 
 sag (Hymn to Bel, line 5). ur-sag means "head-man", and is 
 also equal to karradu, "mighty one". 
 
 tf* ku-a: ^equals isu, "wood", and is a determinative before 
 names of things made of wood, ku equals blu, "weapon", perhaps 
 sacrificial implements, a, vowel of prolongation. 
 
 sag-mal-mal-ge: sag (just explained), mal-mal: PISANNU 
 is dialectic for either MA.AL or IKU and as a suffix makes an 
 adjective of a noun (see Hymn to Bel, lines 1 and 18). ge (see 
 Hymn to Adad, line 4). 
 
 26. dimmer mutin An-na-ge u-sun-na sag-mal-mal-ge 
 The wine god of Anu, the great plant-germinatorl 
 
 dimmer mutin An-na-ge (line 13). 
 
 u-sun-na (line 6). 
 
 sag mal-mal-ge (line 25). 
 
 27. u-sun gurun-gurun u-sun gurun-gurun Ses-mu u-sun 
 
 gurun-gurun 
 
 The germinator of many fruits, the germinator of many 
 fruits, my brother, the germinator of many fruits! 
 
 u-sun (line 6). 
 
 gurun-gurun, plural form of gurun (line 21). 
 
 ses-mu: ses (line 1). mu (Hymn to Adad, line 16). 
 
 28. it-sun a-ra-liu-sun gurun-gurun yes-mu u-sun gurun- gurun 
 The germinator of the lower world, the germinator of many 
 
 fruits, my brother, the germinator of many fruits! 
 
 u-sun (line 6). 
 
 a-ra-li has passed over into Assyrian as arallu, "lower world". 
 a-ra-li is phonetic. There is a sign, URUGAL, translated by 
 arallu. URUGAL consists of the "enclosure" sign containing the 
 sign GAL and means "great house", e-kur-be is also translated 
 by arallu and is equal to bit muti, "house of the dead" (Br. 6259); 
 more literally the meaning is "house of the land of the dead". 
 
 u-sun gurun-gurun ses-mu (line 27).
 
 80 
 
 29. in-nu gU 9^-gu-ga-ge thl-ta-al-ta-al mu-ib-rd-rd 
 
 The vegetable germinator(?), the only plant begetter, who 
 goeth forth! 
 
 in-nu might equal tibnu, "straw", "vegetation" (Br. 4231). 
 Perhaps it would be better to take in-nu as a verb meaning "he 
 is the one who", in being a verbal prefix and nu the verbal stem 
 in the sense v of zikaru (Br. 1964), as in nu-banda (MSL. 264). 
 
 gis: US with the value gfS equals riM, "beget" (Br. 5042). 
 
 is gu-ga-ge: *** (see line 25). gu (Hymn to Bel, line 20). ga 
 answers as a vowel of prolongation. ^re v (Hymn to Adad, line 4). 
 
 thl-ta-al-ta-al: thl is the value of AS required by the phonetic 
 gloss ta-al-ta-al. 
 
 mu-ib-rd-rd: mu (see Hymn to Bel, line 18). ib is a modal 
 verbal infix (MSL. p. XXIV). rd is a value of DU (see Hymn to 
 Adad, line 21, gin). 
 
 30. dumu zi-ga-na ga-ni $h-zi-zi mu-ib-rd 
 
 The son of life, his fulness in the midst of life goeth forth. 
 
 dumu (Hymn to Sin, line 5). 
 
 zi-ga-na: zi (Hymn to Bel, line 23). ga serves for vowel 
 prolongation, na is postpositional. 
 
 ga-ni: ga (Hymn to Bel, line 12). ni may be taken as the 
 possessive suffix of the third person. 
 
 sh-zi-zi: 3h (Hymn to Bel, line 22). zi (just explained). 
 
 mu-ib-rd (see line 29). 
 
 31. es diS 3r-lim-ma dimmer Dumu-zi-da-kam 
 Thirty lines. Hymn to Tammuz. 
 
 es: GESPU with the value es means "thirty". diS is frequently 
 a determinative before proper names, but here seems to mean "line". 
 
 &r lim-ma (see Hymn to Bel, colophon). 
 
 dimmer Dumu-zi-da-kam : dimmer J)umu-zi (line 3). da (Hymn 
 to Bel, line 4). kam (Hymn to Sin, line 27).
 
 Glossary 
 
 aba 66 
 
 abba 65 
 
 abgin 77 
 
 abdamen 35 
 
 dbru 76 
 
 53 
 
 37 
 
 akaeu&u 62 
 
 akala 73 
 
 ama 29 
 
 amdnkiga 60 
 
 ana 77 
 
 ana-am 76 
 
 anzakku 58 
 
 Annaka 74 
 
 anpadde 78 
 
 anSdgga 48 
 
 arali 79 
 
 AsuT}ud 46 
 
 aba ' 73 
 
 ama 62 
 
 ame 34 
 
 d 26 
 
 azu 47 
 
 f 51 
 
 ibmatla 60 
 
 ide 28 
 
 izba 41 
 
 tro 42 
 
 iminnabimeS 64 
 
 imdasiggi 62 
 
 immindul 62 
 
 imsi 53 
 
 tr 33 
 
 \ 65 
 
 id 53 
 
 e 51 
 
 ebi 54 
 
 elum 37 
 
 enab 40 
 
 Enzu 55 
 
 EnliM 46 
 
 erimna 29 
 
 erita 69 
 
 eS 48 
 
 egalani 78 
 
 Enernugal 45 
 
 eta 69 
 
 e-ani 69 
 
 egd 48 
 
 erra 72 
 
 u 38 
 
 udda 61 
 
 Udkibnunnage 53 
 
 ukugalla 61 
 
 ummeSildld 64 
 
 ummeSisisi 64 
 
 Unugka 75 
 
 ursag 79 
 
 urSasu 62 
 
 usunnage 74 
 
 ume-dm 68 
 
 umu-egul 68 
 
 umu-ese 68 
 
 iimune 26 
 
 unela 30 
 
 u 64 
 
 ugatta 61 
 
 udei 51 
 
 usuddu 52 
 
 ba-edihuldhe 63 
 
 Babbareta 35 
 
 BabbarSutu 35 
 
 bagantalld 65 
 
 banibag 41 
 
 banda 69 
 
 baraka 75 
 
 barru-a 61 
 
 bartabba 60
 
 82 
 
 Page 
 
 laMnag 68 
 
 biSaggazune 49 
 
 bur 68 
 
 ga 33 
 
 gaba 29 
 
 galgale 67 
 
 gannu 31 
 
 garrani 69 
 
 gaSdn 36 
 
 gigga 28 
 
 ginnaginna 66 
 
 gi 79 
 
 Q1Q 07 
 
 gin 41 
 
 giS 80 
 
 geni 68 
 
 gugage 80 
 
 gurunnaka 78 
 
 gurra 89 
 
 gu 31 
 
 da 40 
 
 damalra 32 
 
 damdlla 38 
 
 disuka 65 
 
 dimmer 26 
 
 dimmerrine 38 
 
 dugdugga 68 
 
 Dumuzi 73 
 
 du 32 
 
 du 34 
 
 sa 62 
 
 za-egin 67 
 
 zada 37 
 
 zal 32 
 
 zibbarage 75 
 
 zigazuni 47 
 
 zigi-en 66 
 
 zidazu 68 
 
 zuge 78 
 
 ha-e 39 
 
 hade-a 58 
 
 hamumbnene 39 
 
 harra 69 
 
 harhara 65 
 
 hu-e 39 
 
 hulmal > . . 76 
 
 hulla 50 
 
 \urnu 46 
 
 tura 39 
 
 ka 41 
 
 kalamma 61 
 
 kaSaka 78 
 
 kaSrabi 76 
 
 kdSkasage 75 
 
 kibala 67 
 
 kika 75 
 
 ku-a 79 
 
 kurkurra 27 
 
 lahna 32 
 
 Idhe-a 54 
 
 lid 49 
 
 limma 42 
 
 lugalra 51 
 
 luh 66 
 
 ma 30 
 
 mah 54 
 
 manibsi 40 
 
 mara 50 
 
 mdmen 38 
 
 magur 44 
 
 madim 48 
 
 me-a 41 
 
 melamzu 38 
 
 Merri 64 
 
 mu-ibrard 80 
 
 mu-egin 40 
 
 mu-edamal 37 
 
 mu-emma$ 50 
 
 mubi 42 
 
 muduru 51 
 
 muzu 58 
 
 muhba 68 
 
 muhzuSu 67 
 
 muhnaSii 68 
 
 mulu 64 
 
 munibnene 39 
 
 muradud 66 
 
 mutin 76 
 
 mudna 32 
 
 Mullilli 40 
 
 Mullilra 47 
 
 mune 51 
 
 munba-e-e 78 
 
 munddnaka 63 
 
 munmdl 78 
 
 munndbc-e 77 
 
 munsimal 76 
 
 munsugamu 74 
 
 munrururu 61 
 
 munubbi 77 
 
 muntilli 78 
 
 nanam 72 
 
 Nandra 77 
 
 nd 67 
 
 na-a 31 
 
 ndmga 41 
 
 ndmzuka 24 
 
 ndni 34
 
 83 
 
 mmgtr 
 
 nimme 77 
 
 ninzu 37 
 
 Ninlil 62 
 
 nftt'a 42 
 
 nt 37 
 
 nlkige 59 
 
 mtena 25 
 
 ningd 50 
 
 ninru 52 
 
 nene 78 
 
 nesig 31 
 
 nela 41 
 
 nu 54 
 
 Nudimmude 52 
 
 nunuzdm 33 
 
 numti 36 
 
 sagezi 40 
 
 sagmalmalge ....... 79 
 
 sagmdl 32 
 
 salduggazune 50 
 
 salzi 50 
 
 siba 28 
 
 siba-e 40 
 
 sigiSSe 79 
 
 siggazune 47 
 
 siUmmani 33 
 
 su 68 
 
 sug 54 
 
 padozune 48 
 
 PAHADU 77 
 
 A-arra 31 
 
 ru 66 
 
 ruti-azu 49 
 
 Sd 37 
 
 Sdzisi 80 
 
 Sdmu 76 
 
 Sam 39 
 
 Sisunukima 45 
 
 iskima 54 
 
 &e 38 
 
 Sesmu 79 
 
 Sermal 25 
 
 Sermdttasune 47 
 
 5ii 41 
 
 $A-ummeti 67 
 
 77 
 42 
 52 
 80 
 . 41 
 
 Sugil . . 
 titza . . 
 tdltaltal. 
 titit . . 
 te . . . 
 
 75 
 
 66 
 
 tuggim 62 
 
 tukana 79 
 
 turture 67 
 
 turturzu 68 
 
 tuSena . 72
 
 A 000020137 6