Chapter 9
_ 117 me_ = _parṣu_, refers primarily to the rubrics of the rituals, the ritualistic directions, but here the reference is clearly to the utensils employed in the rituals.
_ 118 NE-RU._
_ 119 lal, lá-a_ = _šuḳammumu_, see SBP. 66, 20.
_ 120 ir_ is uncertain. The sign may be either _dū_ or _ni_.
121 Literally, “Below and above.”
122 Probably a variant of _dù-azag_. As the phrase is written _dug-azag-ga_ might mean “holy knees,” _birku ellitu_, but that is not probable. A parallel passage occurs in the liturgy to Dungi, BE. 31, 12, 8, where my interpretation is to be corrected. For _dù_, _dŭ_, rendered into Semitic by the loan-word _dû_, with the sense “high altar, pedestal of a statue, altar or throne room” see AJSL. 32, 107.
123 Cf. Gudea, Cyl. B 13, 4.
124 This phrase should have a meaning similar to “speak words of peace,” “assure, comfort.” The expression occurs also in Gudea, Cyl. A 7, 5, Ningirsu, son of Enlil _gú za-ra ma-ra-ģun-gà-e_, “will speak to thee words of peace.”
_ 125 kuš_, preposition = _eli_, is derived from _kuš_ = _zumru_, “body,” literally “at the body.”
126 In view of the parallel passages where kings are called the _sag-uš_ of temples and cities (i. e. the _mukînu_ or _mukîl rêš_) it seems necessary to render _é-kur-ri_ as the object of _sag-uš_. See SAK. 197 below c 5; BE. 29 No. 1 IV 6; PBS. V No. 73. A rendering, “She who raiseth me up daily in Ekur” is possible.
127 Cf. SBP. 52, 5; BL. p. 138.
128 Sic! third person.
129 Text “his.”
130 Or read _billudu_. This passage proves that _garza_ and _billudu_ really do have a meaning, sanctuary, cult object or something synonymous. See _billudû_ in VAB. IV Index. The meaning, sanctuary, has been suggested for the Semitic _parṣu_ and this must be taken into consideration.
131 Var. _šar-ra_.
132 Var. is certainly not _nin_.
133 For _sag-sìr_, see also ASKT. 96, 25; K. L., 199, 15; 199 Col. III 51; CT. 24, 15, 79.
134 Var. _mu-e_.
135 Same as previous footnote.
136 Cf. Ni. 4581 Obv. 8 in PBS. X pt. 2, where it is connected with _d.__Immer_. Var. _KA-gí-a!_
137 Read _ḪU_ for _RI_(?). _mušen_ = _bêlu_, _beltu_, cf. PBS. V 15 Rev. 14. Render “Their divine queen thou art”?
138 Var. _ni_. Sic!
139 Var. _ma_.
_ 140 ḫāmimat kiššati_.
141 Sic! Prepositions _ra_ and _da_ in the same phrase!
142 Text _gĭr_!
143 Cf. _mar-zen_, _gar-zen_ = _ḫâšu_, SBP. 116, 33; K.L., 15 II 12.
144 In liturgies usually translated by “the Word.”
145 Cf. SBP. 6, 16.
146 For _ra_. Read _za-la_ for _lal-la_?
147 Note the overhanging vowel _a_ denoting a dependent phrase without a relative introductory adverb, and see also _Sum. Gr._ page 163, examples cited _bé-in-da-ra-dú-a_, etc.
148 The plural of this verb has been indicated by doubling the root, a case of analogy, being influenced by the similar plural formation of nouns. See _Sum. Gr._ § 124. An example of the same kind is _sag-nu-mu-un-da-ab-gà-gà_ = _ul ì-ir-ru-šu_, “they approached it not,” K. 8531, 6 in HROZNY, _Ninrag_, p. 8.
149 Text _ub!_ Read _ub sag-ki-za_ = _tupḳi pani-ki_(??).
150 For the form, see PBS. V 102 IV 3.
151 If _la_ be correct, then the reading is _ka-sil-la_.
152 Cf. _nir-da-an_, K. 45, 6, and _nir-da_, Gudea, Cyl. A 12, 26 with 18, 3 where _nig-erim_ = _nir-da_.
153 For _i-lu-dúg_ = _ṣarāḫu_.
_ 154 a-a_ = _è-a_ = _aṣû_. CT. 15, 11, 7; K. L. 3_b_ 28. Cf. also the N. Pr. _d.__Gišbar-a_ = _d.__Gišbar-è_. “The fire-god causes to come forth.”
155 So the text for _šág-ga-áš na-an-da-ab-bi_.
156 See above, line 36.
157 For the construction _dirig_ with _ra_, see _lù-ne-ir dirig_ = _eli annim rabi_, POEBEL, PBS V 152 32.
158 See previous footnote.
159 Refers to Sin.
160 Here begins abruptly a passage spoken by the goddess herself. This is not unusual in liturgical texts.
161 The sign is _dù_, not _dul_.
162 For a discussion of these early Sumerian single song services, see the writer’s _Babylonian Liturgies_, pp. XXXVII ff.
163 See also line 13.
164 See _Tammuz and Ishtar_, p. 111.
165 The Sumerian _arâ-bu_ (_UD-DU-BU_) is rendered into Semitic by the loan-word _arabû_, called _iṣṣur mēḫu_, bird of the storm, ZA. VI 244, 48. In CT. XII 7_a_ 2 _UD-DU_ (_ara_) = _namru_, fierce, raging, where the entry is followed by _UD-DU_ (_ara_) = _ša UD-DU-bu_ (_ģu_), hence in any case a bird of prey. Were it not for the reference to this bird in the omen text, BOISSIER, DA 67, 18, one might conclude that the bird is mythical. For the reading _arabû_, see also REISNER, SBH. 104, 35.
166 = _ḳadādu ša kišadi_, see SBP. 110, 22, “bend the neck,” i. e., “grant favor.”
167 Cf. V Raw. 39_a_ 33.
168 Cf. _dagan-me-a_ = _ina puḫri-ni_, RA. XI 144, 8.
169 Cf. SBP. 45, 13; 79, 13; 98, 44, etc.
170 For this method of forming the plural see _Sumerian Grammar_, § 124. For _uru-bar_ = _kapru_, see MEISSNER, SAI. 543. Note also _umun urú-bar_, SBH. 22, 57 = 19, 56 and K. 69 Obv. 20. title of Nergal as lord of the city of the dead.
171 Cf. _Historical and Religious Texts_, p. 34, 6.
172 For Ninlil as queen of Keš, see also ZIMMERN, KL. 23 3; SBP. 23 note 17. At Keš she was identified with the unmarried and earlier deity Ninharsag.
173 The line drawn across the tablet intersects the address of Innini and, if not for some unknown musical purpose, must be regarded as an error.
174 For the construction, see _Sumerian Grammar_, § 91.
_ 175 GA_ = _našû_, variant of _ga (ILA)_ = _našû_. The figure of lifting the foot and raising the hand (line 30) to Enlil refers to the attitude of adoration assumed by the mother goddess as she stands before one of the gods and intercedes for mankind. She is frequently depicted on seals in this attitude; see for example WARD, _Seal Cylinders of Western Asia_, 303_a_, 304, 308, etc.
176 The suffixed pronoun _mu_ with affixed preposition _ra_.
177 Innini is compared to the _sudin_-bird in SBP. 6, 16 also.
178 For the optative use of this vowel, see _Sumerian Grammar_, § 217.
179 Dialectic for _du_ = _da_ = _ga_ (by vowel harmony). Note the form _ga-mu-ra-ab-šid_ with variant _da-mu-ra-ab-šid_, _Sumerian Liturgical Texts_, 155, 30 (variant unpublished). See also _Sumerian Grammar_, § 50.
180 For the idea, see also SBP. 292, 25-29.
181 For _ŠURIM_ with value _uz=laḇru_, see THOMPSON, _Reports_ 103, 11 and supply _u-uz_ in CT. 12, 26_a_ 22.
182 The sign for _enzu_ certainly has a phonetic value ending in _d_; note NIKOLSKI NO. 262, where the sign is followed by _da_ and ZIMMERN, _Kultlieder_, 123 III 9, where it is followed by _dé_.
183 See lines 3, 23, 31 and 44 below and lines 5, 14, 21, 27 and 34 of the parallel text in the volume cited above.
184 This refrain occurs also in _Sumerian Liturgical Texts_, 121, 5; 122, 14, 17; 123, 21, 27, 34, where it characterizes a lamentation for various cities of Sumer destroyed by an invasion from Gutium. The translation given above is preferable to the interpretation accepted in my previous volume.
185 Title of Sin in CT. 25, 42, 5. Note also that _dumugu_ is a title of Sin, II Raw. 48, 33, and CT. 24, 30, 5.
186 For _namga_ as an emphatic adverb, see _Journal of the Society of Oriental Research_, I 20, Metropolitan Syllabar, Obv. I 12-15. Variant _nanga_, _Sumerian Liturgical Texts_, 188, 1, 4 and 5.
187 The scribe has written _im_ twice.
188 Cf. SBP. 4, 6.
_ 189 gar_ is employed as a variant of _kar_, see _Sum. Gr._ 223. For _gar_ in this sense, note _gar_ = _šaḫātu_, _nasāḫu_ in the syllabars. See also SBP. 198, 14 and note 15. The same sense of _gar_ will be found in Gudea, Cyl. A 6, 16; 7, 14; St. B 9, 16; Cyl. A 12, 25.
190 The third sign of this ideogram is clearly _UNU_ not _NINA_ on the tablet. For the ideogram see SBP. 284, 6.
191 For the adverbial force of _bi_ see _Sum. Gr._ § 72.
192 Restored from _Sumerian Liturgical Texts_, 123 31, and below line 45.
_ 193 KA_ with value _du_ = _alāku_ occurs here for the first time. Variant has _du_ (line 33). This text supplies two more signs and makes possible a better translation.
194 Cf. _Babylonian Liturgies_, No. 78, 3.
195 Cf. PBS. XII No. 6 Obv. 11.
196 Identification uncertain.
197 The line is parallel to PBS. X 122, 13.
_ 198 nam-en-na_ = _enûtu_, priesthood.
199 A title of Nergal.
200 About four lines are broken away to the end of the tablet.
_ 201 igi-da_ occurs also in the title of Sin, _igi-da-gál_, ZIMMERN, KL., No. 1 Obv. I 3 and 6. The most natural interpretation is to regard _da_ as a variant of _du_, hence “to go before.”
202 Written _túg_. _gu-šig_ is a kind of plant, on a tablet of the Tello Collection in Constantinople, MIO. 7086. For the meal of the _gu-šig_ see also CT. X 20, II 33 and REISNER, _Templeurkunden_, 128 Col. III.
203 Restored from line 14. Here begins the rehearsal of the woes of Erech.
204 Cf. also CT. 15, 19 Rev. 2 where a place word is also expected.
205 Cf. Gudea, St. B 9, 27.
206 Semitic _šattamma_ a title employed in later times apparently in a secular sense. Originally it has a sacred meaning and probably denoted a musical director who was also a priest. The application of a priestly title to the king is in accord with his royal prerogatives.
207 The sign is Br. 8899.
208 For _ni_ = _nu_, see SBP. 138, 22, _ni-kuš-ù_ = _nu-kuš-ù_; SBH. 70, 3 = 131, 48. Read _li_?
209 Text _GAR!_
_ 210 BAD_ = _kidinu_, has the value _uš_; cf. _uš-sa_ = _kuddinu_, Br. 5061.
_ 211 e_ is here interpreted as a phonetic variant of _UD-DU_. Cf. also _e-dam_ in SBP. 118, 39.
212 This is the first example of this form employed as subject.
213 The text is difficult. _UN_ is certain but the sign _SAL_ is not clear on the tablet.
214 Text _SU_.
215 Phonetic variant of _gil-sa_ = _sukuttu_. The prefix _a_ is difficult and probably the noun augment, see _Sum. Gr._ § 148. The vowel _a_ seems to possess another sense in SBP. 284, 1.
_ 216 gí_ = _piḫû_, confine, RA. 9, 77 I, 10; note also _é-a-ám gí_ = _ina bîti piḫû_, K. 41 Col. II 12.
217 Part of the door; see VAB. IV Index.
218 Variant of _á-taģ_ = _rêṣu_. The final _ka_ is for the emphatic _ge_ in the status obliquus (_ga_). This emphatic particle is here attached to the object which is not a construct formation, but the choice of _ka_ for _ge_ is probably influenced by the principle of employing the oblique case of the construct when the noun in question is in the accusative; see _Sum. Gr._ § 135. “Defender” refers to Tammuz.
219 The same title in PBS. V 2 Obv. II 23, _d__Dumu-zi šu-PEŠ_. POEBEL interpreted this as a variant of _šu-ģa_ = _ba’iru_, fisherman, and his suggestion is probably correct. We have, however, to consider the possibility of a confusion with _kam_ = _ukkušu_, the afflicted, SAI. 5082.
220 The rise of the semi-vowel _i_ between the vowels _a-a_ occurs under similar circumstances in _igi-ģe-ni-ib-ila-ia-dúg_, RADAU, _Miscellaneous Texts_, No. 4, 5. See also _Sum. Gr._ § 38, 2. The form above arose from _bar-ri-a-a-dúg_. The prefixed element _dúg_ falls under § 153 of the Grammar. _bar_ = _sapāḫu_ is a variant _par_, to spread out, scatter.
_ 221 šub_, to let fall, _hence tabāku_, to pour out. Heretofore this meaning of _šub_ was known only from the forms _al-šù-šù-be_ = _ittanatbak_, SBH. No. 62, 15, and forms cited by MEISSNER, SAI. 8345. See also _šu from šub_, _ibid._, 8334 and _al-šù-šù-be_, MVAG, 1913 pt. 2 p. 49, 16.
222 The same passage occurs in Ni. 13856 II 13. _sîg-sîg_ = _šaḳummatu_, variant of _sīg-sīg_.
_ 223 zig_ is probably phonetic for _šeg_ = _magāru_, see _Sum. Gr._ 258, _zig__7_.
_ 224 lu_ from _lum_ = _dašû_, _dišû_, passim.
225 Cf. also PBS. V 25 I 15; II 13 _mu-na-ni-ib-gí-gí_.
_ 226 eku_ from _uku_ by dissimilation of vowels. See also REISNER, SBH. 77, 17.
227 For _ama_ = _ummatu_, _ummanātu_, see _Sum. Gr._ 202, _ama_2 and WEIDNER, _Handbuch der Babylonischen Astronomie_, p. 86, 4.
228 See, for the musical instrument _AL_, _Sumerian Liturgical Texts_, Index, p. 221.
229 Text omits _zu_, which is not on the tablet.
230 Written _KU-KI_ Cf. also CT. 16, 44, 80 _KU-KI-gar-ra-bi_ = _ ina ašābi-šu_.
231 Enlil.
232 A reading _ár-im-me_, “it is glorified,” suggests itself. Cf. SBH. 93, 1.
233 Cf. TSA. 31 Obv. II.
234 See PBS. Vol. XII 12.
235 Cf. SBP. 295, 17.
_ 236 ul-ti_ = _ḫubuṣu_, “the lusty man,” POEBEL, PBS. V 136 V 13, with which compare n. pra. _Ḫubbuṣu_, _Ḫubbuṣtu_, in HOLMA, “Personal Names of the Form _fu ul_,” p. 50. Note also _ul-ti-a_ = _ḫābṣatum_, PBS. V _ibid._ l. 12. The hymn to Sin, SBP. 296, contains in line 14 the same phrase.
237 Text not entirely certain. If correctly read the signs _ḪAR-GUD_ = _kabattu_ must be read in SBP. 48, 45 after the variant SBH. 3, 10.
238 Restored from line 10. The only previous occurrence of this name is in SMITH’S _Miscellaneous Texts_, 11, 1 which has _RI_ not _MU_. The end of the name is broken in BL. No, 27. Perhaps SMITH copied the sign wrongly.
239 Pronounced _udugga_ = _ṣaltu_.
240 The name as transliterated means _mudammiḳ musarrê_, “Temple of the benefactor of writing.” In line 15 its holy reed is mentioned, a mythical stylus symbolic of the god of wisdom, Enki, according to SAK. 6 h.
_ 241 nar-balag_ = _tigû_, a kind of flute. Here the word indicates that in the musical accompaniment this instrument was employed. It probably denotes a specific kind of melody. Three other musical instruments have given their names to classes of melodies, the _eršemma_, _balag_ and _me-zí_, see SBP. page IX, and BL. page XXXVIII.
242 Rev. II 22.
243 Rev. II 19.
244 Rev. II 29.
245 Rev. II 30.
246 Rev. II 37:41. Cf. _er-gig mu-un-šéš-šéš_, ZIMMERN, KL. 25 II 2 f.
247 See _Historical and Religious Texts_ 5-8.
_ 248 nig_ to _ni_.
249 Lines 50-54 on Col. III may be restored from lines 8-12.
250 Literally, “decree again their oracle.”
_ 251 gim_, emphatic suffix.
252 We meet here for the first time with two avenging angels or genii who attend the Word in its execution of the wrath of god. _Ḳingaludda_ is mentioned as one of four evil spirits _ilu limmu_ in CT. 25, 22, 44. He is mentioned with the Zû bird and the demon _šêdu_ as appearing in dream omens, BOISSIER, DA. 207, 34. See also BOISSIER, _Choix_, II 53, 4. On _uddugub_ as a title of kings see BE. 31, 22 n. 9.
253 The _ud-gal_ is regarded as plural = _ûmu rabûti_ and identified with the evil spirits of incantations, CT. 16, 22, 266 and 276. In the Epic of Creation the “great spirit of wrath” is one of the demons attendant upon Tiamat.
254 See PBS. X 161, 13.
255 The traces on Ni. 7080 are against the restoration _še-am-šá_. Lines 11-19 are restored from PBS. X No. 10.
_ 256 gĭr_? Variant _gú-nin!_
257 Cf. RA. 12, 37, 1.
258 So from my copy and CT. IV 4_b_ 12 = _Babyloniaca_, III 17.
259 For this title of Tammuz, see _Tammuz and Ishtar_, 34.
260 Probably for _dagan = puḫru_, RA. 11, 144, 8. See also _dakan_, divine abode, DELITZSCH, _Glossar_, 132.
261 Cf. SB P. 304, 13.
262 Title of Tammuz as spirit of the waters, see _Tammuz and Ishtar_, pp. 6 and 44. _a-bal = tābik mê_, pourer of water, irrigator, is the original idea of this ideogram. For the title _galu-a-bal_ in this sense, see CT. 13, 42, 7 ff. _Ak-ki galu abal_, the gardener who cared for Sargon. See also THUREAU-DANGIN, _Lettres et Contrats_, No. 174, 6-8, _galu a-bal_, a kind of laborer. The later usage of the word as libator of water for the souls of the dead, Semitic _näḳ mê_ is a strictly conventional development, see _Babyloniaca_, VI 208.
_ 263 al_ as synonym of _DE_ (in line 21) is probably a variant of _ilu = nagû_.
264 Sign _DE_.
265 This line is connected with the classical interlude _ma-a-bi ud-me-na-gim_ etc. discussed in SBP. 185 n. 10 and BL. XLIX.
266 Below the double line the figure 38, i.e. 38 lines on the obverse. Thirteen lines have been broken from the top.
267 Cf. ZIMMERN, K.L., 25 II 42.
268 I. e. Isin.
269 On this title see BL. 143.
270 Probably an error. Omitted in translation.
271 On this line, see the commentary in _Sumerian Liturgical Texts_ 173 note 3.
272 Temple in Isin-Šuruppak. Šuruppak must have been a quarter of the later and more famous Isin. Note that this temple is assigned to Šuruppak in POEBEL, PBS. V 157, 7. The liturgies, however, constantly place Niginmar at Isin.
273 I see traces of a sign after _te_.
274 Temple in Larak, a quarter of Isin. See SBP. 160 n. 7.
_ 275 azag-sug_ title of the deities of lustration Ašnan, Nidaba and Gibil.
276 Rendered _bit šarru_, V Raw. 16, 52, probably a royal chapel or room in Ekur especially provided for the king. See also SBP. 292, 14; KL. 25 I 11.
277 Probably name of a sacred park at Isin. It contained a chapel, _é-tir-azag-ga_, KL. 25 I 12.
278 For the restoration, cf. RA. 12, 34, 9.
279 The edge has the figure 48 which indicates the number of lines on the reverse and left edge.
280 See also the same idea in SBP. 312, 12 and KL. 25 II 41.
281 Concerning the _titular litanies_, see PBS. X 156, 173, etc.
282 Erroneously designated the fourth tablet of _ame baranara_ in SBP.
283 Erroneously assigned to _ame baranara_ in SBP.
284 The text of lines 1-25 is taken from _Tablet Virolleaud_, now _Collection Nies._ No 1315.
285 SBP. 112 and 126 have _umun_, et passim.
286 SBH. 42 has an inserted line between II. 1-2. See SBP. 112.
287 Vars. _nag_.
288 Uncertain. Apparently REC. 225. Elsewhere in this passage always _ṢAB_ which has been read _erin-na_ = _ummāni-šu_, BL. 111, 16.
289 See _Yale Vocabulary_ 135.
290 On this passage see PBS. X 170, 13 and Ni. 15204, 8 of this volume.
291 Sic! Error for _ní-bi-dúb_.
292 Omitted by the scribe. Line restored from Ni. 15204, 11.
293 With line 19 the variant SBH. 42 lower fragment begins.
294 Var. adds _ra_.
295 The god Ea of Eridu is meant.
296 Cf. Col. II 19. On this variant for _dumu-maģ_, see note in _Sumerian Liturgical Texts_ 163.
297 Restored from Col. II 20.
298 We expect the sign _EDIN_ (= _rĭ_) but the traces are clearly not those of _EDIN_.
299 Col. II 23 _ab-su-di_. Here begins KL. No. 11, I, which joins directly on to _Tablet Virolleaud_.
300 This refrain is read _ù-um_ etc. on the late variant, SBH. No. 21, Obv. lower fragment.
301 Cf. SBP. 40, 33. Restoration uncertain. This line does not appear in SBH. 42 = SBP. 112 which has here insertions for Tašmetu and Nanā.
302 For _-na-ta_?. The suffixed conjugation is frequently employed in interrogations; _me-na gí-gí-mu_, “When shall one restore it?,” BE. 30, 12, 2. _a-ba ku-ul-la-ba_, “Who shall restrain?,” Ni. 4610, r. 1. _a-na an-na-ab-taģ-ni_, “What shall I add to thee?,” GENOUILLAC, _Drehem_, 1, 12. Variant SBP. 114, 32 _zag-na ab-zí-em-e_.
303 Var. SBH. 43, 35 _ur-ra-ge_.
304 Parallel passages do not mention the “queen of the city” but only the ordinary mother who rejects her children, SBH. 131, 58-61; BL. 74, 10. The phrase refers obviously to the mother goddess. “Her son” must be interpreted figuratively in the sense that the mother goddess is the protector of all human creatures.
305 This title _gašan-sun_ or _nin-sun_, really means _beltu rimtu_, “the wild-cow queen,” and characterizes the ancient mother goddess as patroness of cattle. The title usually refers to the married type Gula or Bau, as in SBP. 284, 19, and note that Ninsun, mother of Gilgamish, is frequently called _ri-mat_, POEBEL, OLZ, 1914, 4. The title also applies to the virgin type Innini in KL. 123 r. II 7.
_ 306 mu-lu imme_ also BE. 30, 9 I 2 = _bêl ḳûli_(?), “Man of wailing.” The late version replaces this line by _[te-e-ám] da-ga-a-ta dumu-ni_, “How long shall the wife of the strong man reject her son?”, SBP. 114, 37. _dagāta = dam-guṭu_, SBH. 131, 60.
307 Probably a title of Ekur. _ešgalla_ title of the temple in Kullab, KL. 3 II 20. The late version rejects this line since its local reference was not suited to general use.
308 Here this line begins an Enlil melody within the body of a series. Originally _a-gal-gal šel-su-su_ was a Nergal melody and a series based upon it is catalogued in IV R. 53_a_ 33 of which K. 69 is the first tablet. See also BÖLLENRÜCHER, _Nergal_, No. 6.
309 The late redaction of this melody revises this litany with the new liturgical movement _ursaggal—elimma_ placed before alternate lines. When this scheme is employed all feminine deities are omitted. See SBP. 114. Note 5 p. 115 _ibid._ is to be suppressed.
310 Lines 7-10 conjecturally restored from _Sumerian Liturgical Texts_ 165, 8-11.
311 Lines 11-17 restored from SBP. 116, 16 ff.
312 Meaning and restoration uncertain.
313 First line on ZIMMERN, No. 11 Col. II.
314 See note on line 27 above.
315 Usually _pà_ = _ekû_, canal, is used in this title of Zarpanit. She is originally a patroness of irrigation and ultimately identical with Ninā.
_ 316 ab-su_ = _ab-zu_, sea? Cf. _ab-zu-bil-la_, the shining ocean, KL. 1 Rev. I 19 f.
317 SBP. 116, 27 _dé-en-kùr-e_.
318 Var. _u-mi-a_, SBP. 116, 33.
319 Line 29 is false and to be corrected after the late text SBP. p. 118, 35 f. which has two lines. Read _ki an dúr-ru-na-šú __d__A-nun-na [gar-ma-an-zí-en]_, where Anu sits let the Anunnaki hasten.
320 Cf. SBH. 44, 37.
_ 321 ilu ra’imu_.
_ 322 napḫar māti_, cf. IV R. 23_b_ 15.
323 It is not certain that this melody ended here. Possibly all the titles in lines 19-27 followed here with the refrain _am-ma-ab-túg-e_. At any rate the traces of a last line on SBH. 44 are those of the last line of this melody. There is not space enough on SBH. 44 after line 37 for more than the lines 31-40 supplied above for we must make some allowance for the interlinear Semitic translations in the break on SBH. 44.
_ 324 šubat pirišti._ This sanctuary at Nippur is mentioned in BE. 29 No. 5 Obv. 11; _dù-sag_ in KL. 64 II 4 and III 6.
325 End of the sixth melody.
326 Heart is used here in the sense “wrath.”
327 Cf. SBP. 98, 40 f.
328 Cf. SBP. 98, 44; 124, 19.
329 Cf. SBP. 38, 13.
330 Cf. _ibid._ 98, 48.
331 In case the tablet possessed five columns like KL. 25 then this column is Rev. III. I know of no _four_ column tablets of similar kind.
_ 332 sag_ began a refrain which followed the titles of Enlil, Ea, etc. and ended with this line. See Obv. I 21-31, etc.
333 Cf. SBP. 82, 47.
334 A title of Egalmah in Isin, SBH. 94, 29 = SBP. 186, 29.
335 Either DAM or _SAL + KU_ (sister) must be expected, since we have obviously a reference to Aruru here.
336 Sic! An error for _en-ne_? See SBP. 120, 1. Perhaps _dé_ = _te_, “where?” strengthened by _en_ = _adi_.
337 The following melody has been restored from the late variant SBP. p. 120.
338 Glossed _gú-da_.