Lexicographical Studies. By St. Langdon. 1. to be complete, successful, etc. كَثُرَ = to Ham. Code III 8: ri-mu-um ka-ath-ru-um mu-na-akki-ib') za-i-ri = "the fullgrown steer that gores the foe". In the Hammurabi period had not yet gone over to w as in the later period and in Syriac and Hebrew. The root therefore in Arabic must be sought under be abundant; in Syriac and Hebrew it must correspond to which here came to mean "to be in perfect condition". The various meanings, zeal, success, energy, luck [] in Hebrew and Syriac have all departed from the fundamental Semitic notion found in Arabic and early Babylonian. The proper name cited in HW 360 Nabu-kašir means "Nabū makes complete", i. e. brings good luck. KušranniMarduk = Kušuranni-M. means "Oh Marduk make me successful". The imperative kišir with change of u to i through influence of r is also frequent; cf. Sin-kišir and Kisrinni TALLQVIST, Namenbuch 320. The root so far as I know is not found in proper names of the early Baby נכף 1) This root naķābu, given by DELITZSCH, MUSS-ARNOLT and MEISSNER, Suppl. under is certainly connected with Hebrew and Syriac "to bore through", Arabicës. The root is to be read with ☎ and – in Assyrian and Babylonian. The verb has also the meaning besprengen, see MEISSNER, Suppl. p. 65. lonian period where it should appear as kitir, i. e. kithir [spirant ]. The imperfect in early Babylonian is ikter,1) in Hebrew and Syriac ikšar and nekšar, in Arabic jakthur which form must also have existed in Assyrian along side of ikter as we may infer from the imprt. kušur. The form in ikter can not be stative for it is found in the well known phrase ištu ilu-ša ikteru-si commonly translated [after JENSEN] "when God gathers her to himself"; the words are in any case a poetic expression for dying. [BEHRENS, LSS II 1 p. 3 translates kataru by wait for and The phrase attani kattir HARPER, Lett. IV 362 is not clear. At any rate katāru iņ classical Assyrian does not correspond to katāru of the early period, for we have already seen that kataru of the Code .ܝܬܪ compares Syriac kašāru in the lexicons.] The phrase occurs for example in CT VIII a 4; 5a 17; 12c 18; 17 c 18; II 24, 27 etc. The situation generally is that a mother gives her daughter, son or some person her property under stipulation that she is to be supported while she lives. "When God gathers her to himself", then the daughter is to possess the property. The expression however is "her god" which after the common expression in religious texts dumu dingir-ra-ni "child of his god" can mean only the woman's protecting genius. If this root in ikteru be connected with katru2) of the Code, there remains only one translation possible, viz. "when her god makes her complete". This must refer to the Babylonian notion that the fate of each person was fixed upon the divine tablets, and the completion of this decree seems to be referred to in this phrase. 1) For the spirant pronunciation of in early Babylonian cf. MEISSNER, APR 107 Anm. 2. It is probable that early Babylonian possessed the sound which it had no means of expressing in writing and hence used the same signs for ti, thi; tu, thu; it, ith etc. The then went over into in the later period. 2) HARPER'S glossary to the Code has this word under k. The writ ing would be ga in early Babylonian, if the root contained . The fundamental idea uphold, support does not underlie any of the following words in MUSS-ARNOLT p. 451 kašaru, kiširru, kašartu and kušēru which belong under the old Babylonian root katāru, "be complete" and "make complete", with change of spirant to in the later language. See also ZIMMERN in GESENIUS-BUHL under . BEHRENS in LSS II 1 pp. 14—16 and 92 note i translates šarru-pûhu and pûhi ameli by image of the king and image of the man, referring to the reglious practice of making images of a person to be acted upon with incantations, insults etc., for good or evil purposes. This translation is beyound doubt correct. A further confirmation is CT VIII 9a 7-8; 5 gin bīti ätartum ina SipparEdin-na pūķ-šu 5 gin biti in Sippar “5 gin of land with house left over in Sippar-Edin, its equivalent 5 gin of land with house in Sippar". Cf. CT VIII 31b 7; 10a 5 and MEISSNER, APR 130. The verb puhku II 1 = "exchange", Syn. šupělu [Neo-Bab ], Id. Bal.) pûku then means likeness, that which may replace something else. The document cited above CT VIII 9 a = Bu. 88-5 -12, 182 is so interesting that I quote it here entire. Obv. [560 sar] gan iḥli ä-tar-tum i-ta aššat Sa-mi-da-tum(?) libbi 460 šu-ši) gan ikli Zi-ib-ta-at-tam aššat Šamas (?) 5 sar kiri ä-tar-tum libbi kîri isinni (?)3) 1) So also Code 12, 53 ubih = "eintauschen, exchange". 2) Exceptional is the phonetic rendering susi sixty for. This is important for it shows that the cardinal numeral, not the fractional was read for fractional parts of the gan. That is, the fractions were read as so many of the next lower denomination. At this epoch a gan = 3000 sar, 100 sar and = 60 sar. The above text then was read 560 sar and 460 sar. = 3) The sign at the end of line II appears to be keŝda. The text in both passages being uncertain it is impossible to translate the name of the garden with certainty. 286 i-ta kiri Ibku1)-ilatum a-hi-šu 5 1⁄2 sar bîti ä-tar-tum i-na Sippar rabû 5 gin bîti ä-tar-tum i-na Sippar-edin-na 10 naphar 100 sar ikli Bal-Ri 1⁄2 sar 5 gin2) bîti ä-tar-tum ina dub-bi zitti ša Ibķu-ilatum ä-at-ru li-nu dub-bi (?) zitti-šu [sa] Ibku-ilatum iš-mu-tu-ma 20 [ana] um arkūti dub-bi zitti-šu Ibķu-ilatum u-ul i-tu-ur-ru-ma a-hu-um a-na a-hi-im u-ul i-ra-gu-um nis Šamas Marduk ù Sa-am-su-i-lu- na it-mu-ú 25 mahar Sin-na-şir m. Arad-Sin mare Sin-i-din-nam m. Ri-iš-Šamaš mar Imgur-upi-[ki] m. [A-]bu-um-a-kar mar Šamas-nu-ur-ma-tim m. Arad (?)-ilu [. 30 m. Sin-ri-me-ni [mar ] mar Sin-i-din-nam m. Šarru-Šamaš mar ?-na-și-ir (?) m. E-la-li mar Ili-bi-Šamaš m. I-din-Sinmar Zi-ia-tum m. Be-el-šu-nu mar Sin-i-din-nam 35 m. Ibku-Sin mar Šarru-Šamaš m. Arad-ili-šu mar Mu-ha-ad-du-um m. U-zi-bi-tum mar Belti-Malkat 1) Šik. 2) Sic! omitted in line 5. m. A-ha-am-kal-lim dup-šar arah Addar umu 6 kam 40 šattam Sa-am-su-i-lu-na šarru. Translation. [Concerning 560] sar of field, remaining,1) joining the property of fSa-mi-da-tum, of which 460 sar is the field. of Zibtattu a priestess of Šamaš; 5 sar of garden, remaining, in the garden (?) beside the garden of Ibķu-ilatum his brother, 1/2 sar of land and house, remaining, in GreaterSippar, beside the house of Ibķu-ilatum his brother, 5 gin of land and house, remaining, in Sippar-edin (?) exchanged for 5 gin land and house in Greater-Sippar, from the inheritance of Ibku-ilatum his brother, all together 100 sar field the excess, 2) 5 sar garden in the garden-?, 2 sar 5 gin land and house remaining, [which] had been left as excess on the tablet of inheritance of Ibku-ilatum; [concerning these] ?-ili-bi-ša his brother appeals to the judges, and they examined the . . . . .pl. of their tablets of inheritance and their excess they. ...) The tablet of possession of Ibku - ilatum they annul,) and to -ili-bi-ša his brother they give [the property]. For the future the 1) That is which had not been divided among the heirs. 2) Here Bal-Ri means that out of 560 sar the remainder after the subtraction of 460 sar is 100 sar. This ideogram bal is very common in Sumerian official documents where it frequently means excess, cf. Recueil de Textes Chaldéens of THUREAU-DANGIN no. 51 passim. The ideogram more frequently means tax since in a large number of lists of foods the bal bears a constant ratio to the principal varying from 1/6 to 2/3, cf. RTC 51 Obv. 5 and 55 passim, also 288. The ri makes it probable that ätri is intended. If so then bal ätāru. Concerning the origin of the ki-i pi-i ätri phrase and the method of giving a small sum in excess see the writer's Babylonia and Palestine p. 57. See also J. D. PRINCE, Materials etc. p. 51 quoting LAU. = 3) One expects i-di-i-nu. The text is against this restoration. 4) šamāțu so far as I know a åñaş heyóμevov is a word used in Hebrew for canceling a debt Deut. 15, 2. It is extremely probable that this is the same word. Cf. HW samātu. |