Chapter I

Tablet 13963, Plate 10, Hymn to Bel

Obverse

1. _ù-mu-un na-àm-zu-ka na-àm- ......... še-ir-ma-al nì(IM)-[te-na]_ O lord of wisdom, ................ supreme by thyself!

2. _^dimmer Mu-ul-lil ù-mu-un na-àm-zu-ka .... še-ir-ma-al nì(IM)-te-na_ O Bêl, lord of wisdom, ............. supreme by thyself!

3. _a-a ^dimmer Mu-ul-lil ù-mu-un-e kur-kur-ra_ O father Bêl, lord of the lands!

4. _a-a ^dimmer Mu-ul-lil ù-mu-un dug(KA)-ga zi(d)-da_ O father Bêl, lord of righteous command!

5. _a-a ^dimmer Mu-ul-lil siba sag gig(MI)-ga_ O father Bêl, shepherd of the black-headed!

6. _a-a ^dimmer Mu-ul-lil i-de(NE) gaba nì(IM)-te-na_ O father Bêl, the only all-seeing one!

7. _a-a ^dimmer Mu-ul-lil ama erim(ṢAB)-na di-di_ O father Bêl, the lord that executest judgment on thy enemies!

8. _a-a ^dimmer Mu-ul-lil ù-nê(r)-la ma-ma_ O father Bêl, the power of the lands!

9. _ama nà-a gù ne-sig(PA) gan-nu ki_ The bull of the pasture, the bull that encompassest the productive land!

10. _^dimmer Mu-ul-lil nin ḳar-ra ki damal-ra_ O Bêl, the bountiful lord of the broad land!

11. _ù-mu-un mu-ud-na dú(KAK) sag-ma-al ki_ The lord of creation, the creator, the true head of the land!

12. _ù-mu-un zal(NI)-laḥ(UD)-na ga nunuz-ám(A.AN) da-ma-al-la_ The lord whose shining oil is milk for an extensive progeny!

13. _ùm-mu-un silim(DI)-ma-a-ni eri ir-ir_ The lord whose decrees bind together the city,

14. _dù nà-a-ni à(ID) àm-e gal-la_ Whose powerful dwelling-place (is the seat of) a great command,

15. _kur ^dimmer Babbar (UD)-ê(UD.DU)-ta kur ^dimmer Babbar(UD)-šu-šù_(KU) From the land of the rising sun to the land of the setting sun!

16. _kur-ra ù-mu-un nu-um-ti za-e ù-mu-un ab-da-me-en_ O mountain, the lord of life, thou the lord indeed art!

Reverse

17. _^dimmer Mu-ul-lil kur-kur-ra ga-šá-an nu-um-ti nin-zu ga-šá-an_ _ab-da(-me-en)_ O Bêl of the lands, lord of life, lord of wisdom, lord indeed thou art!

18. _e-lum nì(IM) an-na a-kad za-da šá mu-e-da-mal_(IG) O mighty one, dread of heaven, royal one indeed thou art!

19. _^dimmer Mu-ul-lil u en_(?) _dimmer-ri-ne za-da šá mu-e-da-mal_(IG) O Bêl, very lord of gods thou indeed art!

20. _a-a ^dimmer Mu-ul-lil mu-lu gu má(SAR)-má(SAR)-me-en mu-lu_ _še má(SAR)-má(SAR)-me-en_ O father Bêl, who causest vegetation to sprout, who causest grain to grow

21. _^dimmer Mu-ul-lil me-lam(NE)-zu gúr(KIL)-ra ḥa mu-ni-ib-( )-ne-ne_ O Bêl, before thy great glory may they be (in fear?)!

22. _ḥu-e an-na ḥa-e ṭú(r)-ra šà(LIB)-nì(IM) ma-ni-ib-si_ The birds of heaven and the fish of the sea are filled with fear of thee!

23. _a-a ^dimmer Mu-ul-lil-li da-da maḥ mu-e-gin(DU) sag-e-zi si-ba-e e-nab_ O father Bêl, in great strength thou goest, the head of life, the shepherd of the stars!

24. _ù-mu-un ka na-àm-gá(MAL) iz-ba eri ga mu-e-gin(DU) gín(GI) si ti-šù(KU) me-a_ O 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 ^dimmer Mu-ul-lil sag zi sag nê(r)-la šú ti ba-ni-ib-ag_ O father Bêl, the head of life, the head of strength, the power of life thou makest thyself!

26. _šú-gil niš-ia mu-bi im_ Altogether there are twenty-five lines in the tablet.

27. _êr(A.ŠI) lim-ma_ Hymn of praise.

This composition is a hymn of praise to Bêl, 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 Bêl’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 the dread of heaven, the lord of gods, the occasion of fear among the birds and fishes, the shepherd 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 Bêl 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 Eannatum, Entemena, Gudea and Ḥammurabi. There are, however, some later and even New-Babylonian signs among them, pointing perhaps to transcription subsequent to the original composition.

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 Bêl and brought their booty to Nippur, calling Bêl “the lord of the lands.”

Obverse

1. _ù-mu-un na-àm-zu-ka na-àm ..... še-ir-ma-al nì-[te-na]_ O lord of wisdom, ........... supreme by thyself!

_ù-mu-un_ means “being lord”, _ù_ equalling “lord” and _mu-un_ equalling “being”. _ù-mu-un_ is a phonetic representation of _umun = bêlu_, (Br. 9475). _umun_ is sometimes ideographically represented by the sign GIGURÛ, the corner wedge (Br. 8659), which signifies “depress”, “overpower”, “be powerful”, “rule”. _umun_ may be shortened either to _u_, _mun_ or _un_, giving to GIGURÛ three values for “lord”, _u_, _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-šá-an_.

_ù_: the sign IGI-DIBBU alone means “lord”. It has a well-known Assyrian equivalent, _labâru_, “be old”, (Br. 9464). Brummer explains the sign correctly as follows: IGI-DIBBU is a compound sign and equals ŠI, “eye”, plus LU, “take away”, hence the meaning “take away the eye”, “become old”, “elderly”, “lord”, (SVA. 2-7).

_mu-un_ contracted to _mun_ is cognate with _me-en_ which equals _bašû_, “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 Déc. 36).

_un_ is plainly cognate with _en_ which is so commonly represented by the sign ÊNU. The sign UN we shall meet again with the value _kalama_. The UN of our text is a very ancient sign (see Cone of Eannatum, Col. I, CT. XXI, Tablet 30062).

_na-àm-zu-ka_ consists of noun, _na-àm-zu_ and postposition _ka_.

_na-àm-zu_ is an abstract noun composed of the abstract prefix _na-àm_ and the stem _zu_.

_na-àm_ equals _šîmtu_, “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 NANÛ. The value is simply syllabic here. The sign originally signified “stone”. Our NA is found both in old Babylonian tablets and in New-Babylonian inscriptions.

_àm_ (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 _nîmeḳu_, “wisdom”, (Br. 136), but the author preferred to say _na-àm-zu_, “the fortune of wisdom”.

_ka_, sign-name KÂGU, is a postpositive sign of the genitive. The sign KÂGU (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 _ge_(KIT).

_še-ir-ma-al_ is ES for the EK _nir-gal_, _š_ changing to _n_ and _m_ to _g_ (MSL. p. XI). It is translated into Assyrian by the word _etellu_. _še-ir-ma-al_ consists then of two parts; stem _še-ir_ and suffix _ma-al_. Strictly, _še-ir_ is “lord” and _še-ir-ma-al_ is “lordship”.

_še-ir_: _e_ and _i_ appear generally to be distinct sounds, but they combine, just as the two _u_’s combine in _mu-un_, making _mun_, and as the two _a_’s combine in _na-àm_, making _nam_. Evidently the weaker sound is absorbed by the stronger, hence _še-ir_ becomes _šêr_, “ruler”, which could be represented by NISIGÙ (JA., 1905, p. 113, also Br. 4306).

_še_ is perhaps a Semitic value coming from _šê’u_, “grain”. The original sign is a picture of a head of grain like wheat or oats. The name of the sign is Û-UM. The sign occurs in line 20 as an ideogram.

_ir_ is also Semitic value of the sign GAḲ-GUNÙ. We shall meet the sign used as a verb equal to _kamû_, “bind”.

_ma-al_, phonetically written for _mal_, is an ending which adds to _šêr_ the idea of “having”; hence _še-ir-ma-al_ means “having rule”.

_ma_: we shall find MAMÛ 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.

_nì-te-na_: nì-te is the main word with _na_ as a suffix.

_nì-te_: _nì_ and _te_ stand related to each other as object and cognate verb, meaning “fear a fear”. The affinity of _nì_ and _te_ is shown by the fact that the sign for _nì_, 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). _nì-te_ may mean “self” just as _nì_ may stand not only for “fear” but for that which causes fear as _Rammânu_, “the storm-god”, and then by way of erroneous association for _ramânu_, “self”.

_nì_: the sign IMMU is one of the principal signs that originally denoted “the quarter of the heavens”. It is used to signify “storm” and many ideas connected with storm.

_te_: TÊMMÊNU originally meant “orientation”, then “to approach hostilely”; hence _nì-te_ meant “approach of storm”.

_na_ is an indeterminate suffix, but the context shows that it means “thy”, so that _nì-te-na_ means “thyself” (see _na_ above).

2. _^dimmer Mu-ul-lil ù-mu-un na-àm-zu-ka ... še-ir-ma-al nì-te-na_ O Bêl, lord of wisdom, ........ supreme by thyself!

_^dimmer_: the sign AN here has the value _dimmer_. In the great bilingual penitential Psalm, K. 2811 (IV R. 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_, _di-in-gir_, but in the words _ù-mu-un_ and _še-ir-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_: Bêl has only one name in this hymn; namely, _Mul-lil_. In the two tablets, 29644 and 29623, following this tablet, Bêl is called _En-lil_ (see the colophons). The word _Mu-ul-lil_ divides into two parts, _Mu-ul_, which contracts into _Mul_, and _lil_.

_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 GÊŠPU and GUṬṬU. The value _ul_ is Semitic. We shall meet below this sign with the value _rù_ meaning “perfect”.

_lil_: the name of the sign is KÎTU. _lil_ 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_. _šâru_, “wind”, with the value _lil_ is a secondary meaning of the sign.

_ù-mu-un na-àm-zu-ka_ (occurring in line 1, was discussed there). The fragments following _-ka_ 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.

_še-ir-ma-al nì-te-na_ (explained in line 1).

3. _a-a ^dimmer Mu-ul-lil ù-mu-un-e kur-kur-ra_ O father Bêl, 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”, “seed” and “father”. _a-a_ also seems to be a softened form of _ad-da_. _a_ means “seed” or more primarily “water”. The sign is an ideographic picture of dripping water.

_^dimmer Mu-ul-lil_ (explained in line 2).

_ù-mu-un-e_ divides into the word _ù-mu-un_ and the prolongation vowel _e_, possibly demonstrative in sense (see _e_ farther on).

_ù-mu-un_ is not elsewhere in this hymn lengthened to _ù-mu-un-e_, but _ù-mu-un_ occurs nine times.

_kur-kur-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, _má-má_, line 20; and _da-da_, line 23.

_kur_: the sign KÛRU in the old linear form represented pictorially “mountain tops”. The value _kur_ has three very common Assyrian equivalents, _šadû_, “mountain”, _ir⋅itu_, “earth” and _mâtu_, “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 preceding. To illustrate, the sign KÙRU being followed by RARÛ cannot be read _gin_ nor _mad_. _ra_ can also be the sign of the genitive (Br. 6367).

4. _a-a ^dimmer Mu-ul-lil à-mu-un dug-ga zi-da_ O father Bêl, lord of righteous command!

_a-a ^dimmer Mu-ul-lil ù-mu-un_ (explained in lines 1, 2 and 3).

_dug-ga_: _dug_ is the value of KÂGU to be used here, as is at once suggested by the phonetic complement _ga_.

_dug_: a very common meaning of _dug_ is _ḳibîtu_, “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 _È-zid-da_, but _È-zi-da_ or _È-zida_.

_zi_ here equals _imnu_, “right”. It may sometimes equal _napištu_ (see below, line 25).

5. _a-a ^dimmer Mu-ul-lil siba sag gig-ga_ O father Bêl, shepherd of the blackheaded!

_siba_ equals _rê’û_ (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 _rêšu_ or _ḳaḳḳadu_ (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 Bêl 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 inhabiting 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: _nišê ⋅al-mat ḳaḳḳadi šá ú-šá-ak-ši-du ḳa-ta-a-šu_. “The blackheaded people whom he caused his hands to conquer” (V R. 35, 13).

6. _a-a ^dimmer Mu-ul-lil i-de gaba nì-te-na_ O father Bêl, the only all-seeing one!

_i-de_, phonetic representation of _ide_, which in the EK dialect is represented by the sign IGÛ with the value _igi_ which in Assyrian means _înu_, “eye” (Br. 4004, 4003 and 9273). _ide_ is ES for the EK _igi_. We have the sign IGÛ in the colophon where it occurs with ÂU, “water”, _a-ide_ meaning “water of the eye”.

_i_ is represented by GIṬṬÛ (“five”). The value _i_, however, is, of course, entirely syllabic here. Notice that there is a slight difference between the Babylonian GIṬṬÛ and the Assyrian GIṬṬÛ. In Assyrian, GIṬṬÛ 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 IZÛ and having the value _bil_ 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 GIŠ, AM representing something having a head and GIŠ meaning “wood”. The sign in our text is old Babylonian and may be found in Gudea (Cylinder B, Col. IV, line 13, in Déc. Plate 34). Possibly _i-de_ could be explained as if _i_ were an abstract prefix and _de_ as referring to the light of the eye, hence _i-de_ means “eye”.

_gaba_ is the common word for _irtu_, “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 entirely 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 _Stèleo des Vauturs_, but is like Gudea’s GABBU (see Cylinder A, Cob XXI, line 25, in Déc. Plate 34). _i-de gaba_ is about equal to “omniscient”.

_nì-te-na_ may be rendered as in line 1, “thyself,” or perhaps we could say “only”.

7. _a-a ^dimmer Mu-ul-lil ama erim-na di-di_ O father Bêl, the lord that executest judgment on thy enemies!

_ama_: the meaning for AMMU with the value _ama_ is _rîmu_, “bull”. AMMU may mean “lord”, _bêlu_ (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 DÛGU. AMMU represents “the bull of the mountains”. In line 9 we shall have the sign GUṬṬU 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.

_erim-na_: _erim_ is taken to be the right value rather than _laḥ_, 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 _⋅âbu_ which must like the Hebrew _⋅ābā_ 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 _kašâdu_ (Br. 9529 and 9563). The judgment implied by _di-di_, accordingly, may be that executed on an enemy. _di-di_ is more than pronouncing sentence. It is inflicting the punishment.

_di_ may be a value borrowed from the Assyrian _dânu_, “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 ù-nê-la ma-ma_ O father Bêl, the power of the land!

_ù-nê-la_ equals noun _ù-nê_ = _emûḳu_, “power” and phonetic complement _la_.

_ù_: IGI-DIBBU might be confounded with ḤUL. It is rather carelessly written here. _ù_, we have seen in line 1, may mean “lord” in the sense of being “elderly”. _ù_ might mean “mountain”; if so it would be in the sense of being an “ancient mountain”. _ù_ here, however, must be an abstract prefix (MSL. p. XVII). _ù_, for example, is used as such a prefix with _tu_, _ù-tu_ being equal to “offspring” (Br. 9470).

_nê_: PIRIḲḲU 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 Ḥammurabi it begins to take the form of the Assyrian PIRIḲḲU (see CḤ. XLIV. 24. Plate LXXXI). PIRIḲḲU 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 _nê_ (Br. 9184).

_la_: LALÛ 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 _lalû_, 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_: MAMÛ in its original form is an old hieroglyph representing the earth, so that “earth” or “the land” is a common meaning for _ma_ and equal to the Assyrian _mâtu_ which probably comes from Sumerian _ma_, “land”, and _da_, “strong” = DADDU (see line 1 for further comment).

9. _ama nà-a gù 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 _nà-a_ limits us to this meaning. _nà-a_ means “pasture”. _nà-a_ could be taken as an adjective, descriptive of the attitude of the bull, i. e., that of lying down quietly. We have _nà-a_ again in line 14. _a_ is simply phonetic here (see line 3).

_nà_: the sign for the value _nà_ 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 Déc. 35). The form in our text is very near to the original linear form and differs much from the Assyrian. The ordinary meaning of _nà_ is given by the Assyrian _rabâ⋅u_ “lie down”, kindred to the Hebrew _rābă⋅_.

_gù_, the value here for GUṬṬU, 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 GUṬṬU and AMMU is significant (see note on line 7).

_ne-sig_: _ne-sig-ga_ equals _kamû_, “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 _kamû_ (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 _daḥâdu_, “plenty”, kindred to _alidu_ (IV R. 9, 24a).

_ki_: the KIKÛ 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 Ḥammurabi (CḤ. 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 conventionally by parallel horizontal lines included in a rectangle, orientated to the four quarters of the heavens.

10. _^dimmer Mu-ul-lil nin ḳar-ra ki damal-ra_ O Bêl, the bountiful lord of the broad land!

_^dimmer Mu-ul-lil_ (see line 2 for notes).

_nin_ in the sense of _bêlu_, “lord”, gives a good context.

_ḳar-ra_ equals noun _ḳar_ and postposition _ra_; _ḳar_ = “plenty” (see MSL. 123). The text however may be _dam-ḳar-ra_.

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 _rapšu_, “extensive” (Br. 5452). The sign name is AMÛ. The sign is composed of two signs one within the other, PISANNU, “house”, the outer sign, and ANÛ, “high”, the inner sign, hence the meaning “large space”, “extensive”.

11. _ù-mu-un mu-ud-na dú sag-ma-al ki_ The lord of creation, the creator, the true head of the land!

_ù-mu-un_ (see line 1 for note).

_mu-ud-na_ may equal “creator” or “begetter”, just as _muḥ-na_ equals the Assyrian _a-lid_ (IV R. 9, 32a). _mu-ud_ is a phonetic representation of the word _mud_, whose sign is MUŠÊN-DUGÛ, ḤU plus ḤI (Br. 2273). The word _mud_ is equal to the Assyrian _banû_ (Br. 2274).

_dú_: 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 _banû_ (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. IR 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 sign PISANNU meaning _šakânu_, “establish”, or _bašû_, “exist”, and is ES for the EK gal.

_ki_ (see line 9).

12. _ù-mu-un zal laḥ-na ga nunuz-ám da-ma-al-la_ The lord whose shining oil is milk for an extensive progeny!

_ù-mu-un_ (see line 1 for note).

_zal_: NI means “oil”. The Babylonian KAK, NI and IR should be distinguished from the Assyrian. In Assyrian the horizontal wedges are parallel and do not come to an angle at the right.

_laḥ-na_: _zal laḥ-na_ means “his shining oil”, and the thought appears to be that Bêl causes food to be produced to sustain successive generations. His oil is milk for many generations. _zal-laḥ_ is somewhat like the expression “finest oil” found in Assyrian inscriptions.

_laḥ_: the signs ḤISSU and ṢÂBU find their nearest approach to each other in the value _laḥ_. 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 GÛ which with its common value _ga_ means _šizbu_, “milk”. The archaic linear form represents the teat of the breast. _ga_ occurs often as a phonetic complement (see line 4).

_nunuz-ám_ means “is multitudinous”. _nunuz_: NUNUZ in this form is, as Delitzsch observes (HW. p. 525b), New-Babylonian. In Assyrian it is composed of ṢAB and ḤI and in New-Babylonian of ṢAB and ŠE. Here it is equal to the Assyrian _lîpu_, German “Nachkomme”.

_ám_: A.AN, equalling _ám_, is a well recognized verbal suffix used like the verb “to be”; for instance, _dingir-ra ám_ means “is a god” and _gal-la ám_ 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 AMÛ meaning _rapšu_ (see line 10).

13. _ù-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 SARARÛ (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 _šulmu_). The sign is apparently New-Babylonian.

_ni_ is one of the common nominal suffixes of the third person. Note that Bêl 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-ṭu_, (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 (see 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. Bêl is supposed to have aided kings especially in capturing cities. _ir_ may mean “bind”, expressed by _kamû_, but _kamû_ is not so often represented by IR as by DIBBU or LALLU. _kamû_ 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 _dù_ in line 11 for further comment).

14. _dù nà-a-ni à àm-e gal-la_ Whose powerful dwelling-place (is the seat of) a great command,

_dù_: 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 _dù_ and means “dwelling-place”, rendered in Assyrian by _šubtu_ (Br. 9588). _dù_ really means “prescribed space”.

_nà-a-ni_ means “his lying-down place”. _nà-a_ defines with more particularity the nature of the dwelling as “a lying-down place”, “a permanent place of rest”. Here we have _dù nà-a_; above we have _ama nà-a_ (line 9).

_à_: 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 “powerful” here, making it qualify _dù nà-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.

_àm-e_, composed of prefix _àm_ and stem _e_. _àm_: 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 IZÛ which is also composite. IZÛ however, as explained above (line 6), means “fire”. So _àm_ is primarily the “fire of love”, hence the usual meaning “love”.

_e_: it is clear that _e_ can equal _ḳabû_, “speak” (Br. 5843 and HW. 578a). Hence _àm-e_ must mean “speech”. The sign is old Babylonian, as may be seen, for instance, by examining Ḥammurabi. It is called ÊGÛ. 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 ÂU represented “water”, but the sign ÊGÛ represented the “waterditch”, “canal”. How _e_ comes to mean _ḳabû_ may perhaps be explained by its relation to the value _i_ of KÂGU which equals _amâtu_, “word”.

_gal-la_: _gal_, “great”, is often followed by the phonetic complement _la_.

15. _kur ^dimmer Babbar-ê-ta kur ^dimmer Babbar-šu-šù_ From the land of the rising sun to the land of the setting sun!

_kur_ (see on line 3).

_^dimmer Babbar-ê-ta_ equals ideogram for “the sun”, plus verb _ê_ = “coming out”, plus postposition “from”. _^dimmer Babbar_ is the ordinary ideogram for _^ilu Šamaš_ used of “the sun”, as well as of “the god _Šamaš_”. _Babbar_ is a value of ḤISSU which means “to be white”.

_ê_: = two signs, UD and DU, equivalent to this value, meaning _a⋅û_, “come out”, or “go out”. The sign UD is a picture of the sun, and represents the rising sun; hence = “come forth”.

_ta_ 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 Ḥammurabi 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 Babbar-šu-šù_ equals ideogram for “the sun”, plus _šu_ = “going in”, plus postposition “to”.

_šu_ equals _erêbu_, “enter in”. Ideographically, ŠU means “bent over”, or “depressed”.

_šù_ 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 _šù_ 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-ê-ta_ (UD.UD.DU.TA) _Babbar-šu-šù_ (UD.ŠU.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 ⋅i-it ^ilu Šam-ši a-di e-rib ^ilu Šam-ši it-tal-lak-u-ma ma-ḥi-ra la i-šu-u_ (I R. 45, Col. I, 7 and 8).

16. _kur-ra ù-mu-un nu-um-ti za-e ù-mu-un ab-da-me-en_ O mountain, the lord of life, thou the lord indeed art!

_kur-ra_ (see on line 3).

_ù-mu-un_ (see on line 1).

_nu-um-ti_ occurs also in the next line and no doubt equals _balâṭu_, “life”.

_nu-um_ seems to be an abstracting prefix of the nature of _nam_ as in _nam-ti-la_ = _balâṭu_ (Br. 1697). _nu-um-ti_, however, may be a phonetic representation of _nim_, also written _num_ which means _elîtu_, “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 sometimes into _u_; _ga_ for instance becomes _gu_ (MSL. p. X).

_ti_ equals _balâṭu_, “life”, and has its fuller form in _tin_, also equal to _balâṭu_ “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). ÊŠU is an old Babylonian sign pictorially representing “enclosed space”, hence the meaning of “enclosure”. It means, with the value _éš_, “house”, and, with the value _ab_, “sea”. _da_ is like _à_(ID) (line 14), ideographically represented by the picture of the hand and forearm (line 4). It means “side”, also “strength”. It is sometimes a reflexive verbal infix (MSL. p. XXIV). _me-en_ equals _bašû_ (Br. 10404). _me_ also equals _bašû_ (Br. 10361) and the longer _me-a_ equals _bašû_ (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.

Reverse

17. _^dimmer Mu-ul-lil kur-kur-ra ga-šá-an nu-um-ti nin-zu ga-šá-anab-da(-me-en)_ O Bêl of the lands, lord of life, lord of wisdom, lord indeed thou art!

_^dimmer Mu-ul-lil_ (see line 2 for note).

_kur-kur-ra_ (see line 3 for note).

_ga-šá-an_, like _ù-mu-un_ (line 1), equals _bêlu_, “lord”, and is a phonetic form of _gašan_ which is usually represented by GÊŠPU-GUNÛ (Br. 6989 and MSL. p. 129). _ga_ is only a syllable here (see lines 4 and 12 for further comment). ŠÁ 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 _šá_, especially in the place of NITÛ(ša) which is often a relative pronoun.

_nu-um-ti_ (see on line 16).

_nin-zu_ means “lord of wisdom”. _nin_ equals _bêlu_ (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 nì an-na a-kad za-da šá mu-e-da-mal_ O 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.

_nì_ equals _puluḥtu_, “fear”, here (see on line 1).

_an-na_: _an_ equaling _šamê_, “heavens”, is a value of ANÛ attested by the phonetic complement _na_. The sign ANÛ 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 ANÛ 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 ANÛ. The NANÛ 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 NANÛ.

_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 _kitû_, “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).

_šá_ in Sumerian may represent the Assyrian _lû_, “verily”, (Br. 7047). _šá_, 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 _bašû_, “to be”, (Br. 2238).

19. _^dimmer Mu-ul-lil u en(?) dimmer-ri-ne za-da šá mu-e-da-mal_ O Bêl, very lord of gods thou indeed art!

_u_ equals _bêlu_, “lord”, and is a very common ideogram for “lord” (see _ù-mu-un_, line 1). _en_ also equals _bêlu_, “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 šá mu-e-da-mal_ (see line 18).

20. _a-a ^dimmer Mu-ul-lil mu-lu gu má-má-me-en mu-lu se má-má-me-en_ O father Bêl, 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 _ša_ (Br. 6406).

_gu_: GÛ is a composite sign whose original parts are NI and BE and which means “full of death”. According to the derivation, GÛ then may be read as “destruction” (MSL. p. 156). GÛ has also an Assyrian equivalent _gû_ meaning “plant”, “vegetation” (Br. 11138 and HW. p. 582). The consideration of GÛ 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.

_má-má-me-en_ here equals _a⋅û_, “go out”, used of plants and trees (Br. 4303). The more generally used word for _a⋅û_ is _ê_ (UD.DU) (see on line 15).

_má_: the name of the sign is NISIGÛ (see note on _še-ir_, line 1). The sign is old Babylonian here. _me-en_ (see on line 16).

_še_: the sign is old Babylonian here. Its most common Assyrian equivalent is _šê’u_, “grain” (see line 1). If we gave Û-UM the broader meaning of “production”, at the same time reading GÛ as “destruction”, we would have the fine antithetical parallelism: “O father Bêl, who bringest forth destruction and who bringest forth production.” Such a reading would give quite correctly the course of thought, for Bêl 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 gúr-ra ha-mu-ni-ib-( )-ne-ne_ O Bêl, 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_: MIMÛ with the value _išib_ means _ellu_, “bright” (see line 16 for further comment). _lam_: one of the values of IZÛ, seems to equal _išâtu_, “flame”, but the usual value of IZÛ for _išâtu_ is _bil_ (see line 6, _de_), _me-lam_ literally means “bright flame”. _zu_, besides being an ideogram for _idû_, “know”, is the usual pronominal suffix of the second person singular (see on _zu_, line 1), as in this passage.

_gúr-ra_ gives a good sense, though the signs resemble KU and RA giving _šù-ra_, a double postposition. The text however is defective. _gúr-ra_ equals _kabtu_ (Br. 10183), making the phrase read “before thy great glory”. _gúr_: KIL also has the value _gurun_ equal to _ebnu_, “fruit” (Br. 10179). _ra_ (see on line 3).

_ḥa_: KÙA 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-ni-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 indirect. _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. _ḥu-e an-na ḥa-e ṭú-ra šà-nì ma-ni-ib-si_ The birds of the heavens and the fish of the sea are filled with fear of thee!

_ḥu-e_ equals _i⋅⋅uru_, “bird”. _ḥu_: simple _ḥu_ is used elsewhere for _i⋅⋅ûru_. The sign MUŠÊNNU here is old Babylonian. The archaic form is supposed to be the picture of a bird in flight. _mušên_, another value of MUŠÊNNU, 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).

_ḥa-e_ equals _nûnu_, “fish”. _ḥa_ alone equals _nûnu_ (see on line 21). _e_ serves the same purpose as in _ḥu-e_.

_ṭú-ra_ equals _apsû_, “sea”. _ṭú_ alone equals _apsû_ (Br. 10217). _ra_ may be taken as a sign of the genitive (see on line 3).

_šà-nì_ equals “in the midst of fear”. _šà_: ŠÂGU, with the value _šà_, equal to _libbu_ or _kirbu_, is one of the few Sumerian prepositions. It precedes its object as a noun in the construct state, _nì_ (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). _ni-ib_ is second person here (see on line 21). _si_: the most common meaning of _si_ is _malû_, “fill”. The sign is Babylonian and can be found either in the Code of Ḥammurabi or the Cyrus Cylinder.

23. _a-a ^dimmer Mu-ul-lil-li da-da maḥ mu-e-gin sag-e-zi si-ba-e e-nab_ O father Bêl, 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 LILÛ is _rašû_, “abound”. With the value _gub_, however, 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).

_maḥ_ has three common Assyrian equivalents, _ma’adu_, “many”, _rabû_, “great” and _⋅îru_, “high”. _maḥ_ here equals _rabû_. There is still another Assyrian equivalent, _maḥḥu_ which must be a loanword 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 ARAGUBBÛ (see _ê_, line 15).

_sag-e-zi_ equals “head” (line 5) plus vowel of prolongation (line 3) and “of life” (line 4). ZÎTU equals _napištu_ as well as _imnu_ and _kînu_.

_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 ideographically. _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-ÊŠŠÊKU with the last component omitted; then the value should be _mul_, equal to _kakkabâni_, “stars”, and the clause reads: “shepherd of the stars”. _e_ may equal _mû_ “water” (see line 14), and _nab_ may equal _šamû_, “heaven”; then we have the reading: “shepherd of the water of heaven”.

24. _ù-mu-un ka na-àm-gá iz-ba eri ga mu-e-gin gín si-ti šù-me-a_ O lord, the mouth of production thou openest, as a prolific city thou goest, the reed of the fulness of life thou art!

_ù-mu-un_ (line 1).

_ka_: KÂGU here is a noun with the value _ka_ equal to _pû_, “mouth”, (Br. 538). The sign originally represented the head, and its first meaning was _gu_ equal to _ḳibû_. The sign is old Babylonian (see on lines 1 and 4).

_na-àm-gá_ is a noun. _na-àm_ is an abstract prefix (line 1). _gá_ equals _šakânu_, “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 _gá_ 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 _pitû_, “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).

_gín_ equals _ḳanû_, “reed”. The sign is sometimes followed by the phonetic complement _na_. The sign is old Babylonian.

_si_ equals “fulness” (see on line 22).

_ti-šù_ means “unto life”. _ti_ (see line 16); the sign here, however, really resembles BALA which primarily means “breaking into”. Then we have the derived meaning _palû_, “weapon”, then “insignia of royal authority”, and consequently “rule”, “government”. If we read _bal_ instead of _ti_, then Bêl is “a full reed unto royalty”, which makes little sense. _šù_ (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 ^dimmer Mu-ul-lil sag zi sag nê-la šú ti ba-ni-ib-ag_ O father Bêl, 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 _napištu_ like _ti_ (see line 16, also 23). _nê-la_ (see on line 8).

_šú_ equals _ḳâtu_, “hand”. The sign also has a value _kád_ which is evidently derived from the Semitic _ḳâtu_.

_ti_ (see on line 24). If we read the sign as TIL, then Bêl is “the power of life”. If we read BALA, then Bêl is “the power of royalty”, signifying perhaps that royal authority is vested in Bêl.

_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 _epêšu_, “make”. The sign is old Babylonian.

26. _šú-gil niš-ĭa mu-bi im_ Altogether there are twenty-five lines in the tablet.

_šú-gil_ equals _napḥaru_, “what is collected”, “totality”, “entirety”. _šú_ is a prefix to the causative stem (see on line 25). _gil_ equals _paḥâru_, “collect”.

_nišĭa_: the signs for the numerals twenty and five are the same as in Assyrian, _niš_ is the Sumerian numeral for “twenty”. _ĭa_ is the Sumerian numeral for “five”.

_mu-bi im_: _mu-bi_ equals “his name”, each line of the Hymn being considered a name of Bêl. In our translation we may read “its lines”. _im_, the same sign as _nì_ (line 1). _im_ is sometimes equal to _ṭîṭu_, “clay”, or _duppu_, “tablet”.

27. _êr(A.ŠI) lim(b)-ma_ Hymn of praise.

_êr_ is a value derived from two signs, A and ŠI, taken together. The most common meaning of the value is _bikîtu_, “lamentation”, or “song” (see _i-de_, line 6).

_lim-ma_: the phonetic complement _ma_ indicates that the preceding value should end with _m_. Dr. Lau regards this as the sign _lib(m)_ = _kûru_, “woe”, (Br. 7271); hence _êr-lim-ma_ would mean a penitential psalm.