Chapter 7
20. _d.__Ba-ú nu-númuz šág-ga edin-na_ 20. Bau, the pious woman, on the plain wails.
21. _éš é-rab-ri-ri umun __d.__Sá-kut-maģ-a edin-a_ 21. The abode, Erabriri, of the lord Sakutmah on the plain wails.
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22. _e-lum-e la-lu u-’u-a u-’u-a_ 22. Oh honored one, the exuberant, alas, alas.
23. _96-ám mu-šid-bi-im duppu 3-kam e-lum di-da-ra nu al-tíl_ 23. Ninety-six is the number of its lines. Third tablet of _Elum didara_, unfinished.
24. _gab-ri Bár-sip-(ki) kima labiri-šu ša-ṭir-ma barim duppu __d.__Bêl-iḳ-ṣur māri-šu ša __d.__Bêl-iškun-ni_ 24. Copy from Barsippa, according to its original, written and collated. Tablet of Bêlikṣur son of Belishkunni,
25. _mar Iddin-__d.__Papsukkal pa-liḫ __d.__Nabu ina šar-tum la uštešir ù ina me-riš-tum la u-ša-bi_(_502_) 25. son of Iddin-Papsukkal worshipper of Nebo. In fraud he has not translated it and with wilful readings has he not published it.
BABYLONIAN CULT SYMBOLS. 6060 (NO. 12)
Ni. 6060, a Cassite tablet in four columns, yields a notable addition to the scant literature we now possess concerning Babylonian mystic symbols. A fragmentary Assyrian copy from the library of Ašurbanipal was published by ZIMMERN as No. 27 of his _Ritual Tafeln_. The Assyrian copy contains only fifteen symbols with their mystic identifications, in Col. II of the obverse. The ends of the lines of the right half of Col. I are preserved on ZIMMERN 27, and these are all restored by the Cassite original. The obverse of these two restored tablets contained about sixty symbols with their divine implications. Most of them are the names of plants, metals, cult utensils and sacrificial animals, each being identified with a deity. A tablet in the British Museum, dated in the 174th year of the Seleucid era or 138 B. C., Spartola Collection I 131, published by STRASSMAIER, ZA. VI 241-4, begins with an astronomical myth concerning the summer and winter solstices(503) and then inserts a passage on the mystic meanings of ten symbols. The myth of the solstices runs as follows:
“In the month Tammuz, 11th day, when the deities Miniṭṭi and Kaṭuna, daughters of Esagila,(504) go unto Ezida(505) and in the month Kislev, 3d day, when the deities Gazbaba and Kazalsurra, daughters of Ezida, go unto Esagila—Why do they go? In the month Tammuz the nights are short. To lengthen the nights the daughters of Esagila go unto Ezida. Ezida is the house of night. In the month Kislev, when the days are short, the daughters of Ezida to lengthen the days go unto Esagila. Esagila is the house of day.” The tablet then explains the Sumerian ideogram _gubarra_=Ašrat, the western mother goddess Ashtarte, and says that Ašrat of Ezida is poverty stricken.(506) But Ašrat of Esagila is full of light and mighty.(507) Some mystic connection between Ašrat or Geštinanna, mistress of letters and astrology,(508) scribe of the lower world, and the daughters of night and day existed. This cabalistic tablet here refers to a mirror which she holds in her hand and says she appeared on the 15th day to order the decisions. The 15th of the month Tammuz is probably referred to or the beginning of the so-called dark period when the days begin to shorten and Nergal the blazing sun descends to the lower world to remain 160 days.(509) For some reason Ašrat, here called the queen,(510) appears to order the decisions, probably the fates of those that die. The phrase “The divine queen appeared” is usually said of the rising of stars or astral bodies, but the reference here is wholly obscure. As a star she was probably Virgo. At any rate some mystic pantomime must have been enacted in the month of Tammuz in which the daughters of Esagila and Ezida and the queen recorder of Sheol were the principal figures. The pantomime represented the passing of light, the reign of night and the judgment of the dead. Clearly an elaborate ritual attended by magic ceremonies characterized the ceremony. At this point the tablet gives a commentary on the mystic meaning of cult objects used for the healing of the sick or the atonement of a sinner. Obviously some connection exists between this mystagogy and the myth described. The commentary is probably intended to explain the hidden powers of the objects employed in the weird ritual, at any rate the mystery is thus explained.(511)
(1) Gypsum is the god Ninurta.(512) (2) Pitch is _the asakku_-demon.(513) (3) Meal water (which encloses the bed of the sick man) is Lugalgirra and Meslamtaea.(514) [A string of wet meal was laid about the bed of a sick man or about any object to guard them against demons. Hence meal water symbolizes the two gods who guard against demons. See especially EBELING, KTA. No. 60 Obv. 8 _zisurrá talamme-šu_, “Thou shalt enclose him with meal water.”]
(4) Three meal cakes are Anu, Enlil and Ea.(515) (5) The design which is drawn before the bed is the net which overwhelms all evil. (6) The hide of a great bull is Anu. [Here the hide of the bull is the symbol of the heaven god as of Zeus Dolichaîos in Asia Minor.]
(7) The copper gong(516) is Enlil. But in our tablet II 13 symbol of Nergal and in CT. 16, 24, 25 apparently of Anu. The term of comparison in any case is noise, bellowing.
(8) The great reed spears which are set up at the head of the sick man are the seven great gods sons of Išhara. The seven sons of Išhara are unknown, but this goddess was a water and vegetation deity closely connected with Nidaba goddess of the reed.(517) The reed, therefore, symbolizes her sons.
(9) The scapegoat is Ninamašazagga. Here the scapegoat typifies the genius of the flocks who supplies the goat. See, however, another explanation below Obv. II 17.
(10) The censer is Azagsud. The deity Azagsud in both theological and cult texts is now male and now female. As a male deity he is the great priest of Enlil, CT. 24, 10, 12, and always a god of lustration closely connected with the fire god Gibil, MEEK, BA. X pt. 1 No. 24,4.(518) But ordinarily Azagsud is a form of the grain goddess who was also associated with fire in the rites of purification. As a title of the grain goddess, see CT. 24, 9, 35 = 23, 17; SBP. 158, 64 _A-sug_ where ZIMMERN, KL. 11 Rev. III 11 has _Azag-sug_. She is frequently associated with Ninḫabursildu and Nidaba (the grain goddess) in rituals, ZIMMERN, Rt. 126, 27 and 29; 138, 14, etc. The censer probably symbolizes both male and female aspects, the fire that burns and the grain that is burned. See below II 9, where the censer is symbol of Urashâ a god of light.
(11) The torch is Nusku the fire god in the Nippur pantheon. Below (II 10) the torch is Gibil, fire god in the Eridu pantheon.
The mystic identifications do not always agree, but the term of comparison can generally be found if the origin and character of the deities are known and the nature of the symbol determined. Each god was associated with an animal and a plant and with other forms of nature over which they presided. When the cult utensils are symbols the term of comparison is generally clear. Below will be found such interpretations of these mysteries as the condition of the tablet and the limits of our knowledge permit. Most difficult of all are the metal symbols which begin with Obv. I 10. Here silver is heaven, but it can hardly be explained after the manner of the same connection of Zeus Dolichaîos with silver in Kommagene. The cult of this Asiatic heaven god is said to have been chiefly practiced at a city in the region of silver mines.(519) That is an impossible explanation in the case of Anu whose chief cult center was at Erech. The association of gold with Enmesharra, here obviously the earth god, is completely unintelligible. In Obv. I 31 he is possibly associated with lead or copper as the planet Saturn. In lines I 14-18 the symbols are broken away, but they are probably based upon astronomy. Metals seem to be connected with fixed stars and planets on the principle of color. The metallic symbolism of the planets was well known to Byzantine writers who did not always agree in these matters. Their identifications are certainly a Græco-Roman heritage which in turn repose upon Babylonian tradition.(520) The following table taken from COOK, _Zeus_, p. 626, will illustrate Græco-Roman ideas on this point:
Kronos—lead (Saturn); Zeus—silver (Jupiter); Ares—iron (Mars); Helios—gold (Sun); Aphrodite—tin (Venus); Hermes—bronze (Mercury); Selene—crystal (Moon).
Our tablet preserves only the names of the deities at this point, and if metals stood at the left we are clearly authorized to interpret the divine names in their astral sense. This assumes, of course, that these astral identifications obtained in the Cassite period. Assuming this hypothesis we should have the metals for Betelgeuze, Ursa Major, Venus, Jupiter, Mars, Saturn, New-moon(?), a star in Orion, Venus as evening and morning star, Virgo, and perhaps others.
The reverse of the tablet is even more mystic and subtle. The first section connects various cult substances with parts of the body. White wine and its bottle influence the eyes. White figs pertain to a woman’s breasts. Must or mead have power over the limbs as the members of motion. Terms of comparison fail to suggest themselves here and we are completely disconcerted by the fancy of the Babylonian mystagogue. In the next section, which is only partially preserved, we have twelve gods of the magic rituals. The province of each in relation to the city and state is defined. Kushu, the evil satyr who receives the sin-bearing scapegoat, hovers over the homes of men. Muḫru, the deity who receives burnt offerings, or incarnation of the fires of sacrifice, dwells at the city-gate. Sakkut, a god of light and war, inexplicably protects the pools. Then follow hitherto undefined and unknown Cassite deities and a break in the tablet.
As in the Assyrian duplicate, ZIMMERN Rt. 27, so also here, the reverse contains a lexicographical commentary on mythological phrases. The name of the god _Negun_ is commented upon here and most timely information is given. Both the phonetic reading of the name and the character of the deity are defined. The colophon at the end has the usual formula attached to cult instructions whose contents are forbidden to the uninitiated.
1. _duk__ a-gub-ba_ ... [ ](521) 1. The vessel of holy water ... [of the gods]
2. _d.__Nin-ḫabur-sil-du nin(?) [tù-tù-ge]_(_522_) 2. is Ninhabursildu,(523) queen of incantations.
3. _duk__gan-nu-tūr_(_524_) _d.__[ ]MEŠ-GAR_ 3. The little _hannu_-vessel is the deity ...
4. _giš__šinig __d.__A-nim_ 4. The tamarisk is anu.(525)
5. _giš__šag-gišimmar_(_526_)_ __d.__Dumu-zi_ 5. The date palm-head is Tammuz.
6. _ú__in-nu-uš_(_527_)_ __d.__É-a_ 6. The _mashtakal_-plant is Ea.
7. _gi__šul-ģi __d.__Nin-urta_ 7. the _šalatu_-reed is Ninurta.
8. _ú__el_(_528_)_ __d.__Ninâ_(_529_) 8. The _El_-plant is Niná
9. _gišburru_(_530_)_ __d.__Gir-rá_(_531_) 9. The gišbur wood is the Fire God Girra.
10. _dāg__kubabbar __d.__GAL_(_532_) 10. Silver is the great god (the moon).
11. _dāg__ku-gi __d.__En-me-šár-ra_(_533_) 11. God is Emmešarra (the sun).
12. _dāg__urudu __d.__É-a_ 12. Copper is Ea.
13. _dāg__an-na __d.__Nin-maģ_ 13. Lead is Ninmah.(534)
14. [ ](535) _d.__Ninurta_ 14. [ ] is Ninurta.
15. [ ] _d.__Ninlil_(_536_) 15. [ ] is Ninlil.
16. [ ] _d.__Dilbat_ 16. [ ] is Ishtar-Venus.
17. [ ] _d.__AMAR-RA-ĠE-UD-DU-A-LU-TU_(_537_) 17. [ ] is Marduk-Jupiter.
18. [ ] _d.__Lugal-giš-a-tu-gab-liš-a_(_538_) 18. [ ] is Nergal-Mars.
19. [ ] _d__ Sak-kud_ 19. [ ] is Ninurta-Saturn.(539)
20. [ ] _d.__Nusku_(_540_) 20. [ ] is Nusku.
21. [ ] _d.__Pap-sukkal_(_541_) 21. [ ] is Papsukal.
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22. [ -]_šág __d.__Sak-kut_(_542_) 22. [ ] is Sakkut.
23. [ -]_ŠID __ilu__Ram-ma-nu_ 23. [ ] is Ramman.
24. [ ] _ilat__Ishtar Uruk-(ki)_ 24. [ ] is Ishtar of Erech.(543)
25. [ ] _ilat__Ishtar A-ga-de-(ki)_ 25. [ ] is Ishtar of Agade.(544)
26. [ -]_TAR __ilat__Be-lit-ṣêri_ 26. [ ] is Bêlit-ṣeri.(545)
27. [ ] _d.__Nin-lil_ 27. [ ] is Ninlil.
28. [ _ri-]kis-su-nu __d.__Ninurta_ 28. [ ] their band(?) is Ninurta.
29. [ ] _ilāni sibitti_(_546_) 29. [ ] is the seven gods.
30. [ ] _d.__En-me-šár-ra_ 30. [ ] is Enmesharra.(547)
OBVERSE II
...
2. _giš_ [ ] [_d._ ] 2. [ ]
3. _giš_ [ ] [_d._ ] 3. [ ]
4. _giš__šim_ [ ] [_d._ ] 4. [ ]
5. _šim-šal_(_548_)_ [__d._ ] 5. Box-wood is the god....
6. _gi-dug-ga_(_549_)_ [__d._ ] 6. The good reed is the god....
7. _šim-li __d._[_Immer_(_550_) ] 7. Cypress is Adad.
8. _šīpāti burrumti_(_551_)_ __ilu__Labartu(?)_(_552_)_ mar[at __ilu__Anim ]_ 8. Wool of variegated color is _Labartu_ daughter of Anu.
9. _šim-ZU_(_553_)_ __d.__[Nin-urta ]_ 9. The aromat-ZU is Ninurta.
10. _nig-na __d.__Urašā_ 10. The censer is Urasha.(554)
11. _gi-bil-lá __d.__[ Gi-bil_] 11. The torch is Gibil.(555)
12. _ḳu-ta-ri ibbûti_(_556_)_ __d.__[Ne-gun]_ 12. The clean incense is Negun.(557)
13. _mul-lil-lum __d.__Ig[i-BALAG_(_558_)_ lù nu-gisš-šar __d.__En-lil-lá]_ 13. The amphora(?) is Igi-BALAG, gardener of Enlil.
14. _urudū__nig-kalag-ga_(_559_)_ __d.__Nin-[sar __d.__Nergal]_ 14. The copper kettledrum is Ninsar,(560) that is Nergal.
15. _kuš-gū-gal_(_561_)_ __d.__[NINDA+GUD]_ 15. The hide of a great bull is NINDA+GUD.(562)
16. _im-bar __d.__[Utu-găl-lu_ 16. Gypsum is the storm god (Ninurta).(563)
17. _esir __d.__id_ 17. Bitumen is the river god.(564)
18. _máš-ģul-dúb-ba-a __d.__[Ku-šu]_ 18. The scapegoat is Kushu.(565)
19. _udu-ti-la_(_566_)_ __d.__[Gira]_ 19. “The living lamb” is Gira.(567)
20. _máš-gi-bil-la __d.__[Mu-uḫ-]ra_ 20. The goat of the torch(568) is Muḫru.
21. _še-bir-bir-ri u-pu-un-tum_ 21. “Scattered grain(?),” chick pea (?)
22. _zērê ma-ka-lu-ú_ 22. seed-corn, eating table and
23. _duk__ḳa-gaz__pl.__ __d.__Nun-ŭr-ra __d.__Ea_(_569_) 23. the _ḳagaz_-pots are Ninurra-Ea.
24. _giš__ku-ma-nu 7 û-mu_(_570_)_ ku __d.__Marduk_ 24. The seven (headed) weapon of laurel wood, the storm, the weapon of Marduk.
25. _kù-gi-sig__pl.__ __d.__A-nun-na-ki_ 25. Red sun-disks(?) are the Anunnaki.
26. _kù-gi nig-máš-zid_(_571_)_ __d.__Maš-tab-ba-gal-ga_ 26. _The golden sacred kid_(?) is the Great Twins.(572)
27. _maš-dū __d.__Un-gal Nibru-__ki_(_573_) 27. The kid is Ungal(574) of Nippur.
28. _kur-gi-(ģu) __d.__Nin-sîg_ 28. The crane is Ninsig.(575)
29. _sún_(_576_)_ __giš__erin šita_(_577_)_ __d.__Zi-i_ 29. The _sun_ of cedar, weapon of Zu.(578)
30. _làl ... __d.__[ ]_ 30. Honey ... is the god ...
31. _lí ... li_ 31. Oil ... oil ...
32. _d.__íd __d._[ ] 32. ... River-god, god...
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REVERSE I
1. _karanu ellu ḳaḳḳul-ti enâ-šu_ 1. White wine and bottle are his eyes.
2. _tittu piṣîtu_(_579_)_ tulê-šu_(_580_) 2. The white fig is her breasts.
3. _iṣu__nurmû bir-ka-a-šu_ 3. The _nur_-fig is his (her) knees.
4. _tittu_(_581_)_ ki-sal-la-a-šu_ 4. The fig is his (her) loins.
5. _mirsu pit puridi-šu_ 5. Must is his (her) crotch.
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6. _d.__Ku-ši ṣêr ki-i-ṣi_(_582_) 6. The god Kushu over the chamber.
7. _d.__Mu-uḫ-ra ina pan abulli_ 7. Muḫru before the city gate.
8. _d.__Sak-kut ina ḳabal appari_ 8. Sakkut in the midst of the pool.
9. _d.__Si-lak-ki_(_583_)_ ina ma-na-ḫa-ti_ 9. Silakki in the ruins.
10. _d.__E-ḳu-rum_(_584_)_ ina libbi šêr išdi_ 10. Ekurum in the leg.
11. _d.__Ab-ba- gu-la_(_585_)_ ina igari_ 11. Abbagula in the wall.
12. _d.__ ? ? ina nasikati_ 12. [ ] in the fortress.
13-17. ........................ 13-17.
18. _12 ilāni_ [ ] 18. Twelve gods.
REVERSE II
1. _[SAG-GĬR]-ME ša ina pani-šu namru_(_586_) 1. The battle which before him gleams.
2. _[ KU]-ŠÚ la_(_587_)_ maḫ-ru_ 2. ... not are received.
3. _[ -]u:NU: la-a_ 3. [ ]_NU_ = not.
4. _[ BT:]šu-u_(_588_)_:ILA:ma-ḫa-ri_ 4. [ ]_BI_ = that: _ILA_ = to present.
5. _[__d.__Ne-gun] erim-bi nu-tuk-a ai-bi ina ḳatê-šu la uṣûni_ 5. Negun who foes has not. The wicked from his hand escape not.
6. _NE-RU:ai-bi:ID:ḳa-ti:TUK-A SAL-ŠEŠ_? 6. _NE-RU_ = wicked : _ID_ = hand : ? ?
7. _d.__Ne-gun_(_589_)_ ḳa-lu-ú i-ša-tam_ 7. Negun is he that burns with fire.
8. _ḪU-gunu_[1agin]_:gu-nu-u:SI:ḳa-lu-u_ 8. The _gunu_ of _ḪU_ has the syllabic value _gunū:si(g)_ = to burn.
9. _NE:i-ša-tu:sa-niš ka-lu ni-ka_ 9. _NE_ = fire: Or = to consume offerings in fire.
10. _SAL-ŠEŠ_(_590_)_:ba-nu-ú: ga-lu_ 10. _ninmuš_ = blaze, burn.
11. _SI:ba-nu-ú:NE ga-lu_ 11. _si(g)_ = blaze: _bil = burn_.
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12. _mûdû mûdâ li-kal-lim_ 12. Let the knowing inform the knowing.
13. _la mûdû ul immar_ 13. He that knows not may not read.
_ki-ma labiri-šu __ilu__Ninurta-naṣir mar Ilu-iḳîša __amelu__ašipu išṭur bûši E-šu-me-rá_ According to its original Ninurtu-naṣir son of Ilu-iḳiša, the priest of magic wrote. It is the property of the temple Ešumera.(591)
ADDENDUM ON OBV. I 10 F.
Anu in this passage really denotes Sin, the moon, which has been connected with silver on account of its color. The identification of Anu, the heaven god, with the moon god rests upon the astronomical connection between the moon and the summer solstice, see WEIDNER, _Handbuch der Babylonischen Astronomie_, 32. Sin is called “Anu of heaven,” KING, _Magic_, No. I, 9, and for the connection with silver, see VIROLLEAUD, _Astrologie_, Supplement, V II, _kaspu __ilu__ A-nu huraṣu __ilu__ Enlil erû __ilu__ Ea_. Enlil is connected with gold in VIROLLEAUD, _Astrologie_, Second Supplement, XVII 14, and Enlil is not infrequently identified with Shamash, see p. 158, 1-2 and p. 308, 18, and gold is the traditional metal of the sun.
The Greek identification of Zeus, the sky-god, with silver is certainly borrowed from Babylonia; see p. 334.
DESCRIPTION OF TABLETS
NUMBER MUSEUM DESCRIPTION IN THIS NUMBER VOLUME 1 13856 Large two column tablet. Unbaked; light brown with dark spots. Top broken away and left lower corner damaged. H. 6-½ inches; W. 4-¼; T. 1-¾ - ¾. Liturgy of the cult of Ishme-Dagan. See pages 245-257. 2 11005 Upper part of a large two column tablet. Unbaked; light brown. Top and left edge of the fragment damaged. H. 3-¾; W. 3-¾; T. 1-½ - ¾. Liturgy of Ishme-Dagan. See pages 258-259. 3 7847 Dark brown unbaked tablet. Right upper corner slightly damaged. Right lower corner broken away. Two columns. H. 8; W. 5-¼; T. 1 - ½. Mythological hymn to Innini. The obverse is translated on pages 260 to 264, but the reverse is too badly damaged to permit an interpretation. The text ends with the line, “Oh praise Innini,” the literary note characteristic of epical compositions. The scribe adds a note stating that there are 153 lines. Written by the hand of _Lugal-ģe-a_ ... son of _E-a-i-lù_(?).... 4 7878 Light brown fragment from the left upper corner of a large unbaked tablet. H. 3-½; W. 1-½ - 1; T. 1-½ - 1. Duplicate of 7847. This tablet omits the liturgical note, “Oh praise Innini.” It has the colophon, “Written by the hand of _Ninurash-mu_..., in the presence of _Nidaba-igi-pa_(?)-..._ģe-en_.” 5 15204 Single column, dark brown tablet. Partly baked. Left lower corner broken away. H. 4-½; W. 2-½; T. 1-¼ - ½. Psalm to Enlil. See pages 265-268. 6 2154 Single Column, light brown tablet. Top and left lower corner broken. H. 4-¼; W. 2-½; T. 1-¼-½. Lamentation for Lagash. See pages 268-272. 7 8097 Single column, light brown tablet. Lower edge damaged. H. 4-¼; W. 2-¼; T. ¾-½. Liturgical hymn to Sin. See pages 276-279. 8 346 Single column, dark unbaked tablet. Damaged at top and bottom. H. 4; W. 2-½; T. 1--½. Bilingual hymn. See plate 86. 9 8334 Single column, light brown tablet, unbaked. Left upper corner and top of reverse damaged. H. 4-¾; W. 2-½; T. 1-¼-½. Hymn to Innini. 10 8533 Upper part of a large two column tablet. Light brown, soft and crumbling. Purchased by the Expedition in 1895, from Abu Hatab. H. 3-¼; W. 5-½; T. 1-¼-½. Hymn to Enlil. 11 7080 Large light brown tablet; five columns; broken perpendicularly at the middle. Isin period. H. 8-¼; W. 4; T. 2. Liturgy to Enlil. Lamentation for the city of Ur. See pages 279-285. 12 6060 Nearly complete tablet; baked. Temple library (IV). Second Exp. Two column tablet; Cassite period. H. 4; W. 3-½; T. 1-½. Cult symbols. See pages 320-342. 13 B.M. Upper half of large single column tablet. Light 78239 brown, partially baked. H. 7; W. 6; T. 2. Acquired by the British Museum in 1888. Late Babylonian edition of the third tablet of the liturgy _elum didara_ to Enlil. See pages 323-329. 14 11327 Lower part of a large unbaked tablet, two columns. Right half almost wholly broken away. Myth of the water god Enki. H. 6; W. 6-½; T. 1-¾. Probably a _zag-sal_ hymn.
INDEX OF TABLETS
Tablets in this Volume.
MUSEUM NUMBER NUMBER IN THIS VOLUME 346 8 2154 6 6060 12 7080 11 7847 3 7848 4 8097 7 8334 9 8533 10 11005 2 11327 14 13856 1 15204 5 B.M. 78239 13
Other Tablets Translated Or Discussed
Nies 1315, Tablet Virolleaud, 290-308
Poebel, PBS. V No. 26, 272-276
Myhrman, PBS. I No. 5, Radau, BE. 30, No. 2, 285-290
Myhrman, PBS. I No. 8, 309-310
Zimmern, KL. No. 11, 290-308
Zimmern, _Ritual Tafeln_, No. 27, 330-340
Ashmolean Prism, 311-323
Strassmaier, ZA. VI 241-4, 330-333
Reisner, SBH. No. 18, 327-329
Reisner, SBH. No. 21, 292-297
Reisner, SBH. No. 22, 292-295
Reisner, SBH. No. 25, 300-302
INDEX TO VOL. X
_abal_, irrigator, 287, 12.
Abbagula (deity), 341, 11.
_agubba_, vessel, symbol of Ninhabursildu, 336, 1.
Aja (goddess), 305, 14.
Allat (goddess), 306, 20.
_am, __d__Am_, title of Ea, 294.
Ama-šuhalbi, title of mother goddess, 329, 19.
Ama-ušum-gal, title of Tammuz, 304.
Annigarra, temple in Isin, 300, 7.
Anu (god), 261; 264; 281; 282; 295; 297; 302. Identified with the moon god, 337, 10.
Anunnaki (gods), 247, 2; 262; 317; 340.
Arabu, bird of Enlil, 266.
Aralu, 288, 23.
Aruru (goddess), sister of Enlil, 301.
Ašimur, title of moon god, 277, 17 and 22; 278.
Ašnan (goddess), 289; 305.
Ašširgi (god), 316; 317; 318; 319; 320.
Ašte, temple in Larak, 289, 9.
Azagsud (_ilu_), title of grain goddess, 289, 10; 305, 13.
Babylon (city), 301, 22.
_balag-di_, choral phrase, 250, 14; 254, 26.
Barsippa (city), 301, 23.
Bau (goddess), 329; 305.
Belit-ṣêri (goddess), 338.
Bel-ṣarbe, title of Nergal, 337, 18.
bitumen, symbol of river god, 339.
Canonical liturgies, 237 ff.