šamêle) ú-rab-bi irșitim(tim) ú-nar-ra-at

mu-rab-bat šamê(e) mu-nar-ri-ta-at irșitim(tim). Similar are REIS. p. 107, 5–8; p. 109, 62; cf. also HWB 482a. The text

Reis. No. 44 (p. 77 f.) which may be here considered, is peculiar. 5 REISNER regards it as addressed to Bel; note bêlu p. 77, 11. 21; Mullil p. 78, 32 (cf. 10. 17) and the lines p. 77, 19. 21:

ša ur-ri* ana mu-ši tuš-ki-nu ša na-ma-ra ana ma-a-ti [ ]ru-su be-lu ša ûmu(mu) nam-ri ana ik-li-ti tuš-ki-nu Thou who hast given light for the night, thou who .... the

spread of light on the land. Lord, thou who hast given bright day for darkness. The writer himself does not seem to be sure of the meaning of the Sumerian (see REIS. Vorwort, XV) and lets a word fall and gives

variant translations for the same line, one of which refers to the god, 15 the other to the goddess. P. 77, 7/8 reads:

lu nu-YA-KA-ÁŠ nam-mi-SAR-ra edin-na ba-ni-in

ana pu-ru-us-si-e pa-ra-as ana bîti il-lik-ma

To determine the decisions he has gone to the house; but nu- (elsewhere = sinništu, e. g. 1. 27/28) is not translated. 20 In lines 24 ff. the goddess is apparently the destroyer: tur in-GUL

mu-lu-bi mu-un [
tar-ba-și ta-'a-bu-ut-ma u-tul-la-šu tuš-mit(?) [
amaš mu-un-SIR [ ] ba ***-ba ir-ta-um-ma HULE)
lu KI-EL za-e nu-AYA NU-GIN e en-me li-ma-gin

ar-da-ti sin-niš-tum šal(?)-šú (*)***-u at-tam ana bîti ša i-li-ik-ki i. e., Thou hast destroyed the stable, its herds thou hast killed (?);

Thou hast torn up the fold, its shepherd is destroyed.
Maid, woman . . . . . art thou to the house where he is gone

(or: who has gone to the house). 30 And note the two translations to p. 78, 29:

29 E-LUM uru-zu ba-an SI-AM ur-ri-eš [ ] KÚ-e ur [] KÚ-e 30 kab-tu ša ali-ša id-di-nu-ma -te-niš it (f)-tak-ka-lu

kab-tu ali-šu id-di-im-ma nak-ri ik-kal Moreover we would expect alika for uru-zu. 35 Other passages where Ištar is represented as a destroyer are:

* There is a climax here: urru (UD-ZAL-LA) is the early morning-light, (cf. HWB 34a under šadurru and 467 b); namâra (Infinitive) is the growing light; ûmu namru is the bright day. This could not be ascribed to Ištar although she, too, is bright and the goddess of the morning, see Reis. p. 104, 30 ff.; p. 98, 1/2. 38/39 ff. and also the pame given to her: pitât šigar šamê, opener of the lock of heaven, REIS. p. 99, 43.

** Cf. HWB 602b.
*** If šalšû is the correct reading, Reis. p. 109, 62 may be compared.

REIS. p. 98, 9-14 (This text = DEL. AL3, 134-6)
The Semitic reads:

ana bîti a-we-lim ina e-ri-bi-ka
bar-ba-ri ša ana li-ki-e bu-ha-di šú-lu-ki at-ta

ni-e-šu ša ina kir-bi-e-ti it-ta-na-al-la-ku at-ta i. e. When thou enterest the house of a man,

A jackal going to seize a kid art thou,

A lion that prowls the plain art thou.
With this compare ASKT 129, 31 ff. (K. 257):

31 GE-IN-bi Ù um-TAG-ga [
32 am-ta a-la-ap-pat-mar
33 mu-lu-bi U um-TAG-gas
34 a-me-lu a-lap-pat-ma [
35 e mu-un-tu RI-EN-NA MU I
36 bîta e-tir-bu bîta a-mi-li e-da [
37 mu-lu A-AN-[ ] MAR EN-NA-MU I
38 a-mi-il ah-ti-šú-šú ih-lik [
i. e., I overthrow the maid [

I overthrow the man [
The house I enter, the house of a man (

The man whom I attacked* is destroyed [ In KING, Tablets of Creation, Vol. I, p. 230, 51 Ištar (Irnini) is called labbu nadru raging lion.'

It would almost seem also that the words amtu smaid' and amatu ‘word' were interchangeable. At least there is a play on the words 2; in the following passages. REIS. p. 101, 10 ff. 1 ša šap-liš il-la-ku a-mat-su (GE-IN-bi) ana-ku mu-di-ik-ti (šadi

anaku]** 13 ša e-liš il-la-ku a-mat-su (GE-IN-bi) ana-ku His maid that goes below am I, the destroyer of the moun- 30

tains am 1. His maid that goes above am I, &c. with which is to be compared REIS. p. 7, 12–15 (cf. II, 15. 16)

a-mat-tum (e-ne-em) ša e-liš šamê(e) ú-rab-bi
a-mat-tum (e-ne-em) ša šap-liš ir-și-tim ú-nar-tu

The word which above makes heaven tremble,
The word which below makes earth quake;

* Muss-ARNOLT, Dict. p. 346b, under hatû, says: perhaps H. (i. e. ASKT) 129, 38: a-mi-il ih-ti şâti (ŠU)-šu: ih-lik. I think rather the reading is ah-ti-ši-šu from und I, 2. Cf. HWB 275 b LU-GAR-RA-ab = be-lum ina ha-ši-šu. (Cf. also JAOS, vol. XXIV, p. 112. -- P. H.

** Supplemented from 1. 8. Similar is Reis. p. 99, 53: šadî išteniš asápan, said of Ištar,

al-mat-su(e-ne-em) e-liš ina ni-kil-pi-ša ma-a-ú-šam-ra-as
a-mat-su(e-ne-em) šap-liš ina a-la-ki-ša ma-a-i-sa-ap-pa-alı
His word above, as it passes by, smites the land with sickness,

His word below, as it marches on, destroys the land; and Rers. p. 8, 60 ff. (= Reis. p. 4, 18 – 21):

a-mat-su(e-ne-em) rab-bi-ina a-la-ki-ša ma-a-ta ú-ab-bat
a-mat-su(e-ne-em) ra-bi-ina a-la-ki-ša bîtâti(pl) ú-hat-tu:

ma-a-ta ú-šap-kat* [
10 and note also Reis. p. 149 (at bottom):

Marduk] šap-liš i-ķab-bi-ma šap-liš i-nar-ru-suț
ša be-lum a-mat-su ana-ku ana ma-ru--ti ša at-ta-šab [

] below he speaks, below he trembles

I am the word of the lord, which am set for evil. 15 Reis. No. 2, of which this last is a fragment, is addressed to Bel and

has no more to do with Ištar than other Bel hymns. Who the speaker is cannot be learned from the tablet.

Two texts which are important for their bearing on the relation 20 of Ištar to the amâtu (word) of Bel are Reis. No. 56 (pp. 105-9)

and IV R. 26, 4. These, unfortunately broken, texts are for the most part duplicates with the difference that the one in REISNER is put in the mouth of Ištar. With these compare K. 257, (ASKT 126 ff.).

REIS. p. 106, 64 ff. reads, (Ištar says): 25 64 (mu-uš)]-mu an

ta n î ÍL 65 ci-mu-ú-a ina ša-me-e pu-luh(-tum 66 me-lam-mu țur-ra ku-mu ni-ib-ne [ 67 me-lam-mu-ú-a ina ap-si-im nu-ni 68 me-e e-ne-em azag-mu sa-par gal ZUG-LİL-LA [ 69 ia-u a-wa**-tim el-li-tum sa-pa-ru ra-bu-ú ša ana și-ir sil 70

sa-par mah ZUG-LÍL-LA-šu [ 71

sa-pa-ru și-ru ša ana [ 72 I-NE-TE-EN tur-ra HA nu [

73 ina i-ta-ni ša și-ih-hi-ru-tim [ 35 74 ab-ba U-UM-MI-LÁ ab-ba [

75 ina ti-amtu ú-šar-ma [
76 sug-ra U-UM-MI-LÁ sug [
77 ana șu-și-e ú-šar-ma [

78 A-MI-A (A-TUR)-UD-KIB-NUN-KI-ka | 40 79 ana a-gi-i Pu-rat-tim


* Kat(t) left out by REISNER in p. 8, 63; but see p. 4, 21. The same ideogram Reis. 55, 12 = ADX III, and p. 14, 15 - 7 .

** In the duplicate a-mat-ka.

80 e-ne-em GAŠAN-an-na-ka [
81 a-mat kad-šú-ti* [
82 GAŠAN-GUB e kur-ra |
83 be--ku** ana ê-kúr [
84 (dimmer)] MU-UL-LİL-LÁ-tar
85 is-tu-ú bît EN-LÍL Í
86 GAŠAN-GUB e) kur-ra [

87 be-li-ku ana ê-kúr
that is, My appearance in heaven, my fear [

My glory in the ocean the fishes [
Who lets the bright word, the great net dwell

in the desert of the storm?***

the exalted net in the desert []?
Out of the small meshest no fish escapes. [
In the ocean it sets itselffi [
In the marsh it sets itself it i
In the stream of the Euphrates [
The word of ...[
Mistress am I, to Ekur [
From the house of Bel [

Mistress am I, to Ekur
Note also l. 47/48: sin-niš-tum mu-di-a-at a-wa-(tim) ana-ku, .

that is, The woman that knows the word, am I. IV R. 26, No. 4 reads:

L] ba-ra-ẪUB [ 25 2 ina pi-rit() iti pu-ri-di-ka

man-nu ip-pa-ra--šid 3 e-ne-em-zu sa-par mah

an-ki-ta sa mu-un-LÁ 4 a-mat-ka sa-pár-ra și-i-ru ša ana šamê(e) u irșitim(tim) tar-şa-at 5 a-ab-ba UM-MI-LÁ

ab ši HU-LUH-HA 6 ina tam-ti ú-šar-ma

tam-tum ši gal-ta-at 30

* Kad-šú-ti properly masc. pl. to kadištu (kadištu?); GAŠAN-an-na = (il)Ištar REIS. 99, 40/41; p. 109, 57/58; cf. K. 2004, Rev. 22 ff. and note REs. 106, 53: harim. tum ra'imtum anakat.

** Bêliku = Mistress am I, often in K. 257 (ASKT 126 ff.). For the elision of the feminine ending note also Reis. p. 106, 39/40 (nu)-AA-GUB = si-in-ni-ša-ku; cf. HWB 163 a: bi-la-ku 'ein Herr bin ich.'

*** ASKT 128, 7/8 be-li-ku sa.part)-ra și-i-ri ina și-e-ri za-ki-ki šur-bu-șa-at ana-ku – Mistress am I who lets the exalted net lie in the desert of the storm.

Cf. IV R. 26, 24/25a ina itanniša ([ ] NE-TE-EN-bi-ta) nûnu ul uşșit; cf. HWB 158b. Itâni ša șihhirûtim small meshes (?).

ti Or I set myself is possible.

It Or pi-it HWB 538b; for a discussion of birit-puridi see KB VI, 508; [cf. above, p. 334. — P. H.]


7 sug-ga UM-MI-LÁ

sug-ga SE-a-an-DU 8 ana șu-și-e ú-šar-ma

șu-zu-u i-dam-mu-um 9 A-MI-A (A-ȚUR)-UD-KIB-NUN-KI-gi UM-MI-LÁ 10 ana a-gi-e Pu-rat-ti

ú-šar-ma II e-ne-em (dimmer) ŠILIG-LU-ŠAR

a-sur-bi ab-LÚ-LÚ 12 a-mat (il)Marduk

a-suri-ra-ak-ku i-dal-la-ah 13 umun za-e mah me-en

a-ba ge-a-DA-DI 14 be-lum at-ta și-rat

man-nu i-fa-an-na-an-ka that is, From the opening of thy legs) who can escape?

Thy word is an exalted net that stretches over heaven and earth.
In the ocean it sets itself, and the ocean is affrighted.
In the marsh it sets itself, and the marsh weeps.
In the stream of the Euphrates it sets itself -

The word of Marduk disturbs the river bed. ** 15 Lord, thou art exalted! who is thy peer? Another noticeable passage is Reis. p. 97, 74/75:

an-ta A-NUN-A KA NE [ ] ib-BI

e-liš ar-da-tum a-mat i-ķab-bi i. e., Above the maid speaks the word. 20 Though the same word (amâtu) may not be meant, note also ASKT 127, 34: a-mat ki-bi-ti-ia șir-tum mat nu-(kurs)-tum ķa-tum ú-ab-bat.

In several passages Ištar is apparently identified with the storm. REIS. p. 105, 20 ff.

i-ne me-kagub-ba-mu [

ina pa-an ta-ha-si ina ú-su-[us-si-ia ***

a-bu-bu ša e-mu-ķa-a-šu ša-ka-a u(?) ma (ana-kut that is, In my standing in front of the battle

A storm (flood?) whose strength is mighty . . . . . am I. 30 REIS. 109, 77 ff. Ištar says:

HU (dimmer)IM-DUGUDI-HU-DIM e im-MAL-a-an í

-şu-ra (il)sa-atii ina bîti u-ša-ab ib(?) [
na-am-US-KU na-am-BUR-ra LUB-DUB-ta mu-ra-an-gub

ka-lu-ú ab-ru-tum*f ina ti-gi-i is-sa-as-su-ni 35 that is, I, the storm-bird, dwell in the house [

The priest has appointed me a nest in ...[

* Sur instead of ša; HWB unb.

** Cf. HWB wb and ASKT 126, 25/26: attalhu ul izáků, The water which I (Ištar) have disturbed, is not pure.

*** For this ending see l. 25/26, also Reis. p. 155 (No 56) 8/9. [For uzuzu = nuzzuzu see above p. 471, l. 37 - P. H.] † See l. 31/32.

* REISNER reads MI. Cf. Reis. p. 38, 26; p. 107, 9/10. ** A feminine form of abru (HWB 10b). Beiträge zur semit, Sprachwissenschaft. V.


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