Chapter 10
339 Semitic _lu-uk-mi-is-su_, glossed _kamû_. _kamû_, “to bind,” is the natural rendering of _lal_. The Semitic should perhaps be neglected as faulty and the Sumerian rendered, “Like a wild ox by the mighty one I am hobbled.”
340 Lines 21-26 may not have stood in the ancient liturgy.
341 Here begins variant 81-7-27, 203 = BA. X 87.
342 Nippur.
343 Beginning of a melody of a weeping mother series, BL. p. 94, 12. It is not certain that this melody stood in the ancient text. See for the text 81-7-28, 203 (= 78239) in this volume.
344 Cf. SBH. 132, 27.
345 The duplicate, MEEK, NO. 11, has here another melody not a titular litany. This text does not belong to the _e-lum gud-sun_ series.
346 This title of Uraša remains unexplained. In all other examples _d__Uraša ki-še-gu-nu-ra_, SBP. 150, 6; 90, 20; K. 3931 Rev. 29; KL. 17 Rev. II 6. Perhaps also Gudea, Cyl. B 19, 13 is to be restored _ki-še-gu-[nu-ra]_.
347 Father-mother names of Enlil, IV Raw. 1_b_ 17 f.
348 Enlil names, CT. 24, 4, 24 f.
349 Enlil, CT. 24, 4, 20.
350 Usually _me-šár-ra_. Enlil name, CT. 24, 4, 26. Not originally associated with Nergal. See _Historical and Religious Texts_, p. 35.
351 Here both titles of Ninlil. Variant _nin-zíd-an-na_, PSBA. 1911, 233 n. 39.
352 See previous footnote.
353 Originally title of Enlil, CT. 24, 25, 97 = 13, 42. Usually Marduk as Jupiter.
354 Two other readings of this title of Ninlil as mother goddess are known; _d__Še-en-tūr_, SBP. 150 n. 5, l. 11 and _d__Še-en-tur_, KING, _Supplement_ to BEZOLD’S _Catalogue_, p. 10, No. 51, 8 where she is identified with Nintud = _d__bêlit_.
355 In ZA. VI 242, 21 their mother is Išhara, another title of the same mother goddess. For the seven gods see IV Raw. 21 No. 1 B.
356 Perhaps = _si-gal_, title of Ninurta, SBH. 132, 26; BL. 92, 7. CT. 24, 7, 12.
357 Usually title of Ninlil as here, SBH. 132, 23; SBP. 150 n. 5, 13. But consort of Ninurta, CT. 24, 7, 12.
358 Var. _d__Nappasi_.
359 The entire ideogram was read _zir_ = _zirru_, SMITH, _Miscel. Texts_ 25, 16.
360 A legendary king who had received apotheosis, and was placed in the court of Enlil, CT. 24, 6, 20 = 8 Col. III 1. The variant SBP. 152, 15 inserts another deified king Ur-Sin. See also GENOUILLAC, _Drehem_, 5501 II 21; _Babylonian Liturgies_, 92 Rev. 10; CT. 24, 6, 21.
361 Or _gi-ur-sag_. The Semitic is _ša ediš-ši-ša ḳarradat_. On Innini queen of heaven, see _Tammuz and Ishtar_, 88.
362 I. e., Gilgamish.
363 See _Tammuz and Ishtar_ 57, n. 2.
364 On this title of the weeping mother, see _Sumerian Liturgical Texts_ 173.
365 A title of Immer the thunder god.
_ 366 Zagin-na_ to _zaggira_, see _Sumerian Grammar_, § 47.
367 Aja goddess of light and battle, _Babylonian Liturgies_ 143.
368 ZIMMERN, _AZAG_ an error?
369 Cf. K. 7145, 7 in CT. 29, 47.
_ 370 d__Lum-ma_ or _Ḫumma_, CT. 24, 6, 18 one of two _utukku_ of Ekur. Duplicate 24, 22, 117. Often in names of the early period, SCHEIL, _Textes Elamites-Semitiques_, p. 4 and in name of ancient patesi of Umma, _Ur-lum-ma_, see THUREAU-DANGIN, SAK. 273. SCHEIL, I. c. 4, says that _Lum_, _Ḫum_ is an Elamitic god. The title _gašan-dig-ga_ indicates a female deity. Note the variant _gašan-sa-lum-ma_, SBP. 158, 56. An underworld deity.
371 Br. No. 909. Var. SBP. 158, 57 = V Raw. 52 II 27, has _unugal_.
372 Var. of _á_ = _idu_.
373 Sign _NITAḪ_. See Var. _ir-ra_, _Sumerian Liturgical Texts_, p. 174, 7.
374 For _gud-á-nu-gí-a_, ox that turns not back his might. See I. c. 173 n. 3. For _g_ to _s_ see _Sum. Gr._ § 40 _b_.
375 Spirit of the lower world, CT. 24, 8, 13.
376 Vars. _šun_, or _šen_ SBP. 158, 61; CT. 24, 23, 24. Hence _ḪU_ (_mušen_) has also the value _šen_ or _šun_. See on lines 9 f. _Sumerian Liturgical Texts_ 174 n. 5.
377 For _kul_.
378 Gunu of _ḪU_. Var. _NU-NUNUZ-ki-a_, see SBP. 158, 62 = CT. 24, 10, 2.
379 Var. _A-mà-mà_. _Ma-ma_, _Ma-mi_, _Mà-mà_, _A-mà_ = Bau, Nintud.
380 For _en-me_ = _bêl parṣi_. Var. _umun me_. Here certainly a male deity as _d__Nin-né_ = _Almu_, form of Nergal in V Raw. 21, 25. For _Nin-né_ in the early period see ALLOTTE DE LA FUŸE, DP. 128 II 3. But _Nin-né_ = _Nin-né-mal_ = Alamu, form of Allat sister Ninlil, CT. 24, 10, 3, cf. V R. 21, 26.
381 Variant SBP. 158, 63 = SBH. 86, 63 reads _šanga-maģ abzu-ge_. For the writing of _šanga_, see _Babylonian Liturgies_, p. XXII n. 2.
382 On variants _Duru-sug_, _Dúr-ru-si-ga_, see _Sum. Lit. Texts_ 174, 9.
383 Sic! Perhaps error for _ģa-mun_. See also CT. 24, 9, 40 _d__Ḫa-mun-sal(?)-sal?_. SBP. 158, 64.
384 Title of Shamash, CT. 25, 25, 11.
385 Title of Shamash here. Variant _d__Su-ud-ăm_ = Aja, CT. 25, 9, 25.
386 I. e. Aja.
387 So! Var. _mu-galam_, “of skilful name.”
388 See Var. _Sum. Lit. Texts_ 175, 10.
389 So Var. l. c. I. 11. See above, line 6.
390 Certainly these two underworld deities are intended in this line. They occur together also in CT. 25, 5, 60-64. See also 25, 8, 14 where read Nin-_né_-da.
391 Two lines not on any variant.
392 Gula of Isin.
393 See for reading, _Sum. Lit. Texts_ 176, 5.
394 See _Babylonian Liturgies_ 96 n. 1.
395 For variants, see _Sum. Lit. Texts_ 177, 8.
396 Variant SBP. 160, 16 has another text. Other variants omit the line altogether, KL. 8 IV 8; _Sum. Lit. Texts_, 177.
397 Cf. SBP. 74, 19 and 68, 5.
398 For this sign = REC. 46, see now K.L., 25 III 15. The two signs _balag_ and _dup_ are distinguished clearly on this tablet; see Obv. 9 for _dup_. On the distinction of two original signs in Br. 7024, see THUREAU-DANGIN, ZA. 15, 167; Chicago Syllabary 208 f., and PBS. 12 No. 11 Obv. Col. II 45 and 46 and page 13. Syl. B distinguishes the two signs.
399 See RA. 11, 45 n. 5.
400 All father-mother names of Enlil, CT. 34, 3, 29 ff.
401 This Semitic rubric is unique in the published literature of Sumerian liturgies. It indicates that the choristers should here complete the long titular litany by reciting the titles of the deities named in the litany given in full on the Berlin tablet; see the preceding edition of K. L. 11 Rev. IV 1 ff.
402 For this rubric, see PBS. X 151 note 1.
403 For Enlil connected with the idea of light, see PBS. X 158 n. 1.
404 The pronoun refers apparently to _uru_ in line 15.
405 Text _na-an_!
406 The moon god was held to be the son of Enlil, SBP. 296, 5.
407 Cf. BL. 48, 23.
408 Text _DI_.
409 Same phrase in Ni. 14005, 24. See _Le Poème Sumèrien du Paradis_, p. 140.
410 For the interpretation, see RA. 12, 27 n. 5.
411 See for readings BL. 38, 9.
412 See also _Tablet Virolleaud_, Rev. end.
413 Also Opis was sometimes called Keš, see CT. 16, 36, 3, _ki-e-ši_, gloss on the ideogram for Opis.
414 For Ninharsag at Keš, see also SAK. 14 XVIII 6. Another title of the goddess at Keš is Ninmah, SAK. 237e.
415 Here the god of Opis is given as Igidu, a form of Nergal. In this late text Opis on the Tigris at Seleucia is probably intended. The southern Keš and Opis were imitated in Akkad, at any rate in later times, and Keš was apparently confused with Kiš which gave rise to a second Kiš in Akkad. The ancient and historical Kiš at Oheimer on the canal of the Euphrates should not be confused with Kiš corruption for the new Keš near Seleucia.
416 The god _Igi-du_ of Keš is identified with Ninurta as were most of the male satellites of the mother goddesses in various cities. CT. 25, 24 K. 8219, 17+K. 7620, 18, _d__Igi-du_ = _d__Nin-urta_. According to CT. 25, 12, 17 it is one of the titles of Ninurta in Elam. But in CT. 24, 36, 52 _d__Igi-du_ is a form of Nergal, and in the omen text, BOISSIER, DA. 238, 10 he is explained as _d._Meslamtaèa, a form of Nergal.
417 Or perhaps Negun. See below.
418 BL. 72, 14. Here Keš or Kisa is written with the ideogram for Opis.
419 CT. 25, 12, 23. See SBP. 156, 39.
420 SAK. 118 XXVII 2.
421 A temple _é-an-za-kar_ is assigned to Opis in POEBEL, PBS. V 157, 8 and ZIMMERN, KL. 199 Rev. I 37 (here without _é_). This temple can hardly be the one which forms the subject of the liturgy on the Ashmolean Prism.
422 Published by BARTON, _Miscellaneous Religious Texts_.
423 A new copy of the Ashmolean Prism is published in the _Revue d’Assyriologie_, Vol. XVI.
424 Cf. BA. V 707, 7.
425 Probably for _gud-NINDA=bîru, mîru_.
426 Var. _na_.
427 Some verb seems to be missing here. The construction is obscure.
428 So the prism.
429 Var. _ni_.
430 Variant Constple. omits _ki_.
431 Cf. _ki-gim rib-ba_ = _kima irṣitim šûtuḳat_, DELITZSCH, AL3 134, 5. _KAL_ (_ri-ib_) = _šûtuḳu_, Chicago Syllabar 287; _rib_ = _šutuḳḳu_, CT. 19, 11, 12; _nam-kalag-ga-ni rib-ba_ = _dannussu šûtuḳat_, IV Raw. 24_a_ 48; _ana-gim ki-gim rib-ba-zu-ne_ = _ša kima šamê u irṣitim šûtugata_, SBP. 250, 6. See also EBELING, KTA. 32, 5, _rib-ba_ = _šu-tu-ḳu_.
432 The meaning is obscure. For the suggested rendering cf. _en me-a túm-ma_, the lord who cares for the decrees, SAK. 204, 6.
433 For this emphatic verbal prefix cf. DELITZSCH, AL3, 134, 5; ZIMMERN, KL. 68 Rev. 24.
434 I. e. Nintud. For _ummu_ in the sense of “mother goddess” note CT. 16, 36, 1-9 where the various mothers of Eridu, Kullab, Keš, Lagash and Šuruppak are invoked. The reference here is undoubtedly to Ninlil as the mother of Negun, SBP. 156, 39.
_ 435 a-ba_ = _arka_, and then. The same phrase in BE. 31, 2, 7 and for _aba_, see especially _Sum. Gr._ § 241. _er-du(ģ)_ probably variant of _er-du_ = _damāmu_.
436 Ni. 14031 in PBS. X No. 22 has as the verb the sign _dug_ written five times, as also the prism.
437 Restored from the variant Cstple. Rev. I 10.
438 So? _kur = napāḫu_, better than my former rendering of this passage.
_ 439 idim_ = _šegû, nadāru_ (cf. THOMPSON, _Reports_ 82, 6 with 108, 5), refers to the rumbling of the great gates of the temple.
440 Br. 2729? Cf. R _(si-gi) = ḳaḳḳabu_, CT. 18, 49, 4.
441 Same phrase in CLAY, _Miscel_. 31, 33.
_ 442 ni_ = _nu_; cf. SBP. 138, 22, _ni-kuš-ù_; POEBEL, PBS. V 26, 10.
443 So on Var. Cstple. II 6.
444 First example of the verb _zu_ strengthened by augment _a_; cf. _a-ru_, _a-sil_ in _Babyloniaca_ II 96.
445 Cf. Gudea, Cyl. A 10, 18.
446 Semitic _ṣênu_? Cf. EBELING, KTA. No. 4 Rev. 13.
447 Var. Cstple. _an_.
448 Read _ge-ne_? Ni. 8384 _ge_(?)_-e-ne_.
449 Ni. 8384 _dam_.
450 So on 8384.
451 Var. Cstple. _é_. See below line 21 and BL. 88 n. 4.
452 Fifth section on Ni. 8384.
453 First sign on Ni. 8384 Rev. 1.
454 Ni. 8384 _gí_
455 Same sign on Var. Cstple. But Ni. 8384 has a sign apparently related to the difficult sign which I assimilated to Br. 4930 in AJSL. 33, 48. The sign on Ni. 8384 recurs in ZIMMERN, KL. 35 II 5.
456 Var. Ni. 8384 _gal-e_; Var. Cstple. _gal-la_. According to CT. 24, 10, 8 the throne bearer of Enlil, but in 24, 26, 124 a _ligir-gal_ in the attendance of the mother goddess.
457 Ni. 8384 _edin-na_; Var. Cstple. _edin_.
458 Both variants add _e_.
459 Var. of _gú-gar_ = _puḫḫuru_. See BL. 10, 30.
460 Vars. omit _gim_.
461 Ni. 8384 omits _ra_.
462 Sixth on Ni. 8384.
463 Lines 29-IV 4 are partially restored from Ni. 14031.
464 First signs on RADAU, _Miscel_. No. 8 = Ni. 11876.
465 So Ni. 11876.
466 So apparently Ni. 11876.
467 Text certain. Not _NUN_.
468 See last footnote.
469 Var. Cstple. _en_.
470 Radau’s copy has _ḲIN_.
471 Var. _a-an_.
472 Ni. 11876 has _làl-e ki-azag-ga nam-mi-in-KU_?
473 Ni. 11876 omits _e_. This text proves that in the ideogram Br. 1202 the gloss _isimu_ belongs properly to the first two signs only and that the original reading was _isimu-abkal_. See especially CT. 12, 16, 34 (_i-si-mu_) = _PAP-sîg_ = _usmû_. In the later period _abkal_ was apparently not pronounced and the whole ideogram was rendered by _isimu_.
474 This line is not on the prism.
475 Ni. 11876 _ga-a-an_. Cstple. Var. _gig_ simply.
476 Or _gú_.
477 I edited this tablet in SBP. 120-123 where I erroneously assigned it to the Enlil series _ame baranara_. The tablet has been partially restored from MEEK, No. 11. The first two melodies of _elume didara_ are used in the Enlil liturgy _elum gudsun_ near the end just before the titular litany and have been re-edited above pp. 300-2 in the edition of the _elum gudsun_ series.
478 MEEK, No. 11 in BA. X pt. 1.
479 SBP. 296.
480 SBP. 236.
481 SBP. 140.
482 SBP. 226=SBH. No. 18.
483 The first line, together with its Semitic translation, is identical with the first line of the third tablet of the series _muten nu-nunuz-gim_, see SBP. 140. Otherwise the melodies differ.
484 The refrain _ù-li-li_ apparently provides an incomplete sentence.
485 Cf. SBH. No. 84, 13, there a title of the river goddess.
486 Lines 10-13 form a duplicate of SBH. No. 25, Rev. 2-5 = SBP. 122.
_ 487 si-mă_, literally _karnānu_, the horned, referring to the new-moon. The variant SBP. 296, 1 has _má-gúr_, the crescent boat. Undoubtedly _má-gúr_ should be rendered by _nannaru_ in this passage.
488 See BL. p. 132.
489 I. e. Sin himself is the author of Nippur’s sorrows.
490 Glossed _ki_.
_ 491 LAḪ_; transcription and interpretation uncertain.
492 Hereby is established the reading _pa(g)-dà = mûdu, kapdu_. Probably a kind of augurer.
493 Probably tautological writing for _lallaģ = itabbulu_, Voc. Hittite 7509.
494 Cf. the first melody of the Ninurta series _gū-ud nim kur-ra_; see SBP. 226; BL. No. 9 and SBH. 40.
495 Similar passages have _é-šár-ra_ (SBP. 226, 8; SBH. 40, 8) chapel of Ninlil in Ekur (SBP. 221 n. 7).
496 Temple of Ninurta in Nippur. A syllabary recently published by SCHEIL (RA. 14, 174 I. 7) explains the name by _bit gi-mir par-ṣi hammu_, Temple which executes the totality of decrees. Note, however, the epithet _é i-dé-ila_ = _bit niš înê_, House of the lifting of the eyes, SBP. 208, 11.
497 In any case an epithet of the temple of _Urta_ in Dilbat, _Ibe-__ilu__Anum_. For this reading _I-be_ see vars. _I-bi_, Im-bi, BL. p. 134. The word _ibi_ is probably Sumerian for _igi_, and shows that the phonetic rendering _i-de_ is erroneous. The dialectic pronunciation of _igi_ was _ibe_ and despite the Semitic variant _imbi_ the name is apparently Sumerian _Ibe-Anu_, Temple of the eye of Anu. Here _šu-gúd_ is an epithet for Anu, i. e. the lofty.
498 See also SBH. 132, 46; BL. No. 56 Rev. 31; CRAIG, RT. 20, 30. This text has a variant _a_ for _di_.
499 Probably part of the great city Isin, see SBP. 160 n. 7.
500 Probably variant of _é-dŭr = adurû, kapru_, village, city, POEBEL, PBS. V 106 IV 30; see also II Raw. 52, 61 f. Note the similar title of the city of Bau _uru-azag-ga_ in SAK. 274; BL. 147. Here the title refers to Isin not Lagash.
501 Cf. CRAIG, RT. II 16, 18 _d__Ama-ŠU-ḪAL-BI-ta_.
502 Cf. CT. 12, 3_a_ 29; _ina šar-tu la uštešir-šu u ina me-riš-tum la i-kal-li_, “By fraud he has not translated it and with wilful readings has he not published it.” For _šutešuru_, “to translate or edit a tablet,” see LEHMANN, _Shamash-shum-ukîn_, Taf. XXXIV 17 _akkadû ana šutešuri_, “to translate into Akkadian.” On this difficult passage concerning the education of Ašurbanipal see _Sumerian Grammar_, p. 3 and corrections by UNGNAD in ZA. 31, 41. _ikalli_ probably for _ukallim_; note the variant _ušâbi = ušâpi_.
503 Only in a loose sense. From Tammuz to Kislev is the period of death, from Kislev to Tammuz the period of revivification of nature. See on the meaning of this passage KUGLER, _Im Bannkreis Babels_ 62-5.
504 Temple of Marduk in Babylon.
505 Temple of Nebo in Barsippa.
_ 506 maš-dū_=_muškênitu_.
_ 507 šarahitum._
508 See _Tammuz and Ishtar_, p. 151. Ašrat or the western Ashtoreth usually had the title _bêlit ṣêri_, “Lady of the plains” and was identified with the Babylonian Geštinanna and Nidaba. Hence _[Bêlit-]ṣêri_ is _dupšarrat irṣitm_, scribe of the lower world, K.B. VI 190,47; cf. IV R. 27 B 29.
509 See lines 51-4 of this tablet. Nergal descends into the earth on the 18th of Tammuz and remains until the 28th of Kislev.
_ 510 ilat__Šarrat_.
511 Here epitomized. It will be found transcribed and translated by ZIMMERN in his _Zum Babylonischen Neujahrfest_, p. 129.
_ 512 MAŠ_. See below Col. II 15, gypsum is Ninurta, the god of war, primarily a god of light. Gypsum, Sum. _im-bar_, “radiant clay,” became symbolic of Ninurta because of its light transparent color.
513 So, because gypsum, lime and pitch are smeared on the door of the house and the god of light (Ninurta) tramples upon the demon of darkness.
514 Two inferior deities related to Nergal, god of the lower world. Their images placed at the enclosure of a house prevent the demons, ZIMMERN, Rt. 168, 21 f. The image of Lugalgirra designed on a wall prevents the devils, _ibid._ 166,12. He binds the evil ones, IV R. 21* C III 26. The two are placed at the right and left of a door to forbid the devils to enter. Maklu VI 124.
515 The great trinity: heaven, earth and sea.
516 In any case a cult utensil on which a noise was made, CT. 16, 24, 32.
517 See the Chicago Syllabar 230 where she is identified with Nidaba.
518 Cf. ZA. 16, 178, 27; BA. V 649, 3; _Shurpu_ VIII 10.
519 So A. B. COOK, _Zeus_, 632. I would, however, entertain doubts concerning this explanation of silver as the emblem of the Asiatic Zeus and of Jupiter Dolichenus. The identification of this metal with the sky god in Babylonia and Kommagene surely reposes upon a more subtle idea. [For the explanation of silver = Anu and gold = Enlil, see p. 342.]
520 The Sabeans, a pagan Aramaic sect of Mesopotamia at Harran, are said to have assigned a metal to each planet. Since a considerable part of their religion was derived from Babylonia we may consider this direct evidence for the Babylonian origin of the entire tradition. For an account of the metals assigned to the planets by the Babylonians, Persians, Greeks and Sabeans, see Bousset in _Archiv für Religionswissenschaft_ 1901, article on “Die Himmelreise der Seele.” The order of the planets, taken from the Byzantine list above, is based upon their relative distances from the sun.
521 Restoration from Zim. Rt. 27.
522 Conjectural restoration from ASKT. 96, 21. ZIMMERN, Rt. 27 I 3-4 has a longer description of _[Ninḫabursildu a-ḫa-lat [__d__ A-gub-ba bêlit] mê(?) ša nâri_(?).
523 This deity appears in incantations as the queen of the holy waters _bêlit egubbê_, IV R. 28*b 16; _Bab._ III 28, Sm. 491, 3. Although placed in the court of Enlil the earth god as sister of Enlil by the theologians, CT. 24, 11, 40 = 24, 52, where she is associated with a special deity of holy water, _d__A-gub-ba_, yet by function and character she belongs to the water cult of Eridu. Her symbol is the holy water jar (_duk_) _agubba_ and the deity _d__Agubba_ is _šu-luģ lăg-lăg-ga Erida-ge_, Purifying handwasher of Eridu, CT. 24, 11, 41 = 24, 53. The river goddess _d__Iă_ is also _bêlit agubbê_, CT. 16, 7, 255 where in l. 254 _Ninḫabursildu_ is _aḫat __d__A-[gub-ba]_, sister of _Agubba_, and the river goddess is mother of Enki, or Ea, god of the sea, CT. 24, 1, 25. The reading _ḫabur_ for _A-ḪA_ is most probable, and the cognate or dialectic form _ḫubur_ is a name for the mysterious sea that surrounds the world. See BL. 115 n. 2. The holy water over which she presides is taken from the _apsu_ or nether sea, which issues from springs, hence _egubbû_ is spring water, CT. 17, 5 III 1. The name, then, really means “Queen of the lower world river, she that walks (_du_) the streets (_sil_).” The Semitic scribe of CT. 25, 49, 6 renders the name in a loose way by _bêlit têlilti bêlit ālikat sulê [rapšāti]_, Queen of lustration, queen that walks the [wide] streets (of the lower world). For the title _bêlit têliltī_, see CT. 26, 42 I 14. For a parallel to the description of her walking the streets of inferno, cf. _d__ Kal-šág-ga sil-dagal-la edin-na_, Lady of purity who (walks) the wide streets of the plain (of inferno), consort of Irragal, god of the lower world, SBP. 158, 59. A variant, KL. 16 III 8 has _sil-gig-edin-na_, the dark street, etc.
524 Variant of _kân-tūr_, V Raw. 42, 39.
525 In K. 165 Rev. 8 f. the tamarisk and date palm are said to be created in heaven (_giš an-na ù-tŭ_) and the same is said of them in Gudea, Cyl. B 4, 10, _giš-šinig giš-šeḳḳa_ (i. e. = _šig = gišimmaru_) _an ù-tud-da_. This plant appears frequently in magic rituals, IV R. 59_b_ 4 _iṣu__ bi-ni_ (Semitic), IV R. 16_b_ 31, _Shurpu_ IX 1-8, and also in medical texts. _bînu_ has been identified with Syriac _bînā_, tamarisk. If this identification be correct, a comparison with the Hebrew legend of the _manna_ (bread of heaven in Psalms 105,40), said to have been the exudation of the tamarisk, is possible.
526 Semitic _uḳuru_, Aramaic _ḳêrā_, see MEISSNER, MVAG. 1913, 2 p. 40 and BE. 31, 69 n. 2. Used both in medicine and magic.
527 Passim in rituals and medicine. See BE. 31, 69, 27; 72, 29; KING, _Magic_ 11, 44; MEISSNER, SAI. 2805.
528 In _Shurpu_ VIII 70 mentioned with _šalālu_. A magic ointment made of the _El_ and _maštakal_, CT. 34, 9, 41. See also EBELING, KTA. 90 rev. 17; KING, _Magic_ 30, 25. Perhaps identical in name with the stone _arzallu_, SAI. 8545. On a Dublin tablet often _giš EL_. Cf. _ú-šig-el-šar_ = _šûmu_, onion.
529 For the correct reading _ni-ná-a_, see AJSL. XXXIII 194, 159.
530 Here a wood employed in magic, cf. BE. 31, 60, 6+15. In syllabars _giš-BUR = gišburru, giškirru_, indicates a weapon or an utensil.
_ 531 NITA-DU_, fire god, title of Nergal as fire god and identical with _d__ gĭr_ = Nergal.
532 Here certainly _Anu_, heaven god, followed by Earth and Sea gods. Note also _d__Gu-la_ in liturgies _passim_ as title of Anu, BL. 136. Anu = Sin, see p. 342.
533 Title of Enlil, lord of the totality of decrees. Enlil = Šamaš.
534 Originally title of the great unmarried mother goddess _bêlit ilāni_, but often a title of the virgin types Innini and Ninâ, BL. 141; of Gula _ibid._ Also somewhat frequently she is Damkina, consort of Ea, IV R. 54_b_ 47; CT. 33, 3, 21 her star beside that of Ea. Here she is the mother goddess and the same order, Heaven, Earth, Sea, Mother Goddess in _Shurpu_ IV 42, where Nin-maģ has the Var. Nin-tud, EBELING, KTA. p. 121, 11. Symbols of these four deities on boundary stones in same register, HINKE, _A New Boundary Stone_, p. 28 second register, et passim.
535 Possibly a metal stood here, identified with _d__MAŠ_, a star in Orion (Kaksidi= Beteigeuze), CT. 33, 2, 6; KING, _Magic_ 50, 29.
536 Possibly the constellation Ursa Major. Margidda, the Wagon is intended, identified with Ninlil on a Berlin text, WEIDNER, _Handbuch_ 79, 10. See also BEZOLD in DEIMEL, _Pantheon Babylonicum_ 215.
537 From the context certainly a title of Marduk. ZIM. 27 I 19 omits _LU-TU_.