have šagamu, e. g. p. 39, 4; p. 27, 35; šasû: p. 38, 10; nâru(?): p. 39, 21 ff. — MI-MI, i. e. gig-gig (DEL. AL4 109, 135). The Semitic translation is not clear; it looks like mu-ša-am-ra. The meaning however is doubtless: gig-gig marâşu (p. 8, 72/73; cf. p. II, 14; p. 8, 74/75; p. 75, 8 ff.) and marâšu (e. g. p. 17, 2/3; p. 18, 3/4; p. 119, Rev. 20/21). 5 On account of the parallelism (p. 8, 73) I have used marâșu. mû nišun For su = munnišu from enêšu. L. 3/4 šû ûmu either 'he the storm' or 'the self-same storm.' selfsame' see Ham. Laws, Obv. Col. IV, 29. — inasaḥ restored from REIS. p. 9, 102/103; p. 95, 21/22. For the meaning see 10 also REIS. p. 73, 15/16. This line occurs frequently in the REISNER collection. = L. 5/6 bupu)-ri-e GI-LÍL-MÁ-MAH; cf. REIS. p. 7, 24/25: bu pu)-ri-e = GI-LIL-MAH; also pp. 17, 19/20; 16, 19; 25, 27; 32, 50. It is always used in the same connection and never written with MÁ 15 in the REISNER collection. GI is the preformative (= kanû 'reed') and MÁ (= elippu 'ship') suggests the reeds used in building boats. A similar idea is found in REIS. p. 9, 121/2. Perhaps it is the same word as the Talmudic &, a weed growing on uncultivated land, thorn, thistle. ŠÚ-BA-MI-NI-ÍB-GUR-RI (restored from REIS. p. I, 21 20 P. 7, 24/25;* 16, 19 et al.) ukappar (b) must have the meaning 'destroy, kill.' See REIS. p. 18, 32/33 (cf. p. 16, 24): = (giš) DUB-GAL-GAL-LA GÚ -ru US-A-AN-ME mi-e-si rab-bu-ti u-kap-par and REIS. p. 55, 13/14: ki-ma me-e-su i-na-sa-aḥ. For 1. 7/8 cf. REIS. 7, 26/27 (= p. 1, 23/24) and p. 21, 24/25. ippara GI-LI, another form of appara. šuklu (k?), in our text MAS-PÚ, also in REIS. p. 25, 28; p. 73, Obv. 3/4 (cf. p. 17, Obv. 25 21); but also AN-BUL REIS. p. 1, 26/27 (= p. 7, 26/27) where it is not clear, and p. 16, 20 (cf. p. 21, 24). The meaning is unknown, but 30 note REIS. p. 73, Obv. 1 ff. `na-aš-pan-tum ina mâtâti(pl) uš-te-bi-'i ap-pa-ri ina šuk-li-šu ub-bi-il bîta ina rik-si-šu ul-te-mit ala ina du-ru-uš-ši-šu ul-te-ni-il that is, He has sent oppression on the lands: The meadow in(with) its . . . has he flooded,** *On p. 7, 24 REISNER has omitted MI. On p. 1, 21 he reads ŠÚ-BA, but on p. 16, 19; 32, 50: ŠÚ-MA. **For abâlu in this sense see Ham. Law, Obv. Col. XV, 15. 36; REIS. p. 27, 16/17; p. 63, 27. 35 5 The harvest in its season* has he submerged, The house with its joints has he killed, The town with its foundation has he overthrown. According to this parallelism šuklu must pertain to the meadow. L. 9/10. Similar lines are common in REIS. e. g. p. 15, 7; p. 21, 30/31. butuktu in REIS. = A-HUL p. 15, 7; A-MAH-(A-AN) p. 25, 31; 21, 30/31; 18, 30/31; 77, 5/6; 16, 23. BR. 11382 butuktu = A-TAR. We must then look for butuktum šurdûtum probably in NAG-TARMAH-A-AN. — makûra (mašûra also possible) = A-A. Under A-A 10 is E-A written small. One might regard this as a gloss or reader's sign (cf. REIS. Vorw. XVI) such as occur in REIS. But E is never found among these, and it is rather an explanatory gloss to A-A, the translation of which is bitâti. — dà-bal I cannot explain. = L. 11/12 (= REIS. p. 127, 21). For the meaning of the whole line 15 cf. REIS. p. 7, 30/31: ša be-lum a-mat-su mi-lum te-bu-ú ša ap-pa i-ašša-šu [ ] (=al-UR-RI) that is, The word of the lord is the approaching flood that makes the countenance sad; cf. also REIS. p. 21, 29/30; 18, 29/30; 32, 53. še-en-ni (eru SIN) I do not know; cf. V R. 37, 33 e (BR. 254): (eru)ŠIN-ÁŠ (?) šin-nu. The same word 20 is found in REIS. p. 14, 9/10: ma-ri ša ina(na)** še-en-ni (eru ŠINGAM) el-lu ir-mu-[ku] (ELTEG); that is, The child who has poured out of(in?) the bright šennu. — li-pa-a =UZU-ZAL-LU, not bas MEISSNER, Suppl. p. 125 and ZIMMERN, Šurpu, p. 172 (57, 11); cf. CRAIG, Rel. Texts, II, p. 11, Obv. 12/13. TALLQUIST has shown 25 (Maķlû, p. 119) that this word means 'honey, wax, tallow' or something similar, and the translation 'tallow' is now quite common. In our text this meaning is impossible. It is noticeable also that in the incantations the preformative UZU is not found. In our text and IIR. 49, 53 it is fully written UZU-ZAL-LU. I would suggest that we 30 have in this word two meanings, which are related: (1) 'bowels' or a part of them, and then the 'tallow' or similar substance made from them, which could be molded; - (2) the derived meaning 'feeling' as in our passage. A similar transition is known for karšu, libbu, rêmu, &c. The arab. flesh without bones' may be connected 35 with it. E L. 13. The two signs before BUL are not clear. Most probably we should read RÙ-e; a-an RÙ-E will be parallel to a-an-ma-gin (= ina alâki) and can mean ina banî ‘in his building, doing.' BUL in the REIS. texts = a. BANKS translates 'wehen.' *i-šin-ni-šu PA-SE-bi; cf. REIS. p. 10, 159/160: si-ma-ni-šu Perhaps suggestive of a harvest feast. **Na is either a scribal error or phonetic complement. -- BUL I do not PA-SE-ba, know how he comes to this rendering, but REIS. p. 115, 22 ff. leads to the same result: i-ša-as-si-ma šamê(e) ú-ra-ab-bi sin-niš-tum *šag-gúm-ma irșitim(tim) ú-na-aš that is, She cries, and the heavens tremble; The woman howls, and the earth shakes. Here ú-na-aš (= BUL-BUL). In our passage BUL-BUL appears to be an infinitive (noun) and in-AG (perhaps = epêšu) the finite verb. = 5 L. 14/15. VATH 410 begins at this line. KÚ probably akâlu, as frequently in REIS. - A similar line is REIS. p. 149, 29/30; 10 see also REIS. p. 27, 20/21. idibbubu apparently cf. REIS. p. 127, 22: SU-DIB-KU-NI. L. 16/17 REIS. p. 127, 23. doubtful. The same ideogram L. 18/19. 20 = 18/19. - = ZU-DIB-KU; naphar DUL-DUL-DA, all and translation REIS. p. 7, 36/37; 18, 34/35, et al. Cf. note on 1. 18 19. For kám (in i-kám-mar) note kan l. 19. 15 VATH 410, 4/5. 6 (REIS. p. 111) where we read: [ ] UR-NA ŠÚ-BA al ]=[] har ana bi-šu-a-tu iš-ta-na pan-na [ ]. The signs however are not clear. REIS. 127, 24 will also be a duplicate, q. v. for the ending NA (DUL-DUL-DA-NA). Similar lines are REIS. p. 7, 36/37; p. 18, 34/35; p. 95, 35/36; cf. p. 16, 25. bi-la-a-ti 20 fem. pl. to a form biltu, but the ideogram ŠÚ does not favor the translation 'burden, tax' (from ). This latter word is found in REIS. p. 13, 4b: a-mat-su bil-tú ša ina ki-ša-da šak-na-at is a burden which is placed upon the neck. See also p. 106, 43/44 compared with REIS. p. 112, 29/30. = His word L. 20 has possibly only . The corresponding line in VATH 410 is empty. = REIS. p. 127, 25 = = 25 L. 21/22 VATH 410, Obv. 7/8. The last reads e-bu-ru ma-a-tim. For similar lines see the notes on 1. 7/8. ušrik III", from p. uṭabbi from II, I or II, 2 for uṭṭabbi (cf. 30 HWB 289b) SUD SU. In VATH 410 the ideogram is broken off, but both translations are represented. REIS. p. 127, 25 has neither. Elsewhere uṭabbi = SU-SU, REIS. p. 10, 159/160; cf. p. 16, 21; SUD: REIS. p. 73, 56; SUD-SUD: p. 21, 26/27. In no case stands uṭṭabbi. In K. 2004, Rev. 7/8 SUD-SU ti-bi-tum. 35 L. 23/24 REIS. p. 127, 26 VATH 410, 9/10. In the last is (dimmer)DU, and so apparently on p. 127. For KU MA(?) VATh has AN-KU. For the same general sense cf. REIS. p. 9, 114/115: ana lìbbi-ia ma-ka-la-a ip-pa-r]a-as, and REIS. p. 10, 159/160. u-ša-biš I derive from (a II, 1 with the meaning 'take away'; cf. HWB 40 639. Possible is tes (III, 1) HWB 116. KÚ elsewhere means akâlu 'eat, devour'; see to 1. 14. (dimmer)DU-DU-be-lum elsewhere = Marduk (BR. 4917) KING, Tab. of Cr. Vol. I, p. LXVI. — ušaddid, probable restoration. L. 25/26 REIS. p. 127, 27 VATh 410, Obv. 11/12. VATh 5 410 reads E at the beginning, and mu-un-DUN? ŠAH?)-na at the end where K. has mu-un-HUB-bi, also i-bu-ut for i-bu-te (or is te an error for ut?). With this and the following line cf. REIS. p. 13, 14 ff. ana ki-i-nu ki-na-ku ana la ki-i-nu ul ki-na-ku ana šer-ra* šer-ra-ki 10 ana ki-i-nu ki-na-at ana šer-ra šer-rat all NI-GI-EN NI-GI-EN NU-GI-EN NU-GI-EN = that is, To the true I am true, to the not true I am not true, to the wicked I am wicked. And similar are REIS. p. 60, Rev. 18- -21. Note also E-ZI-DA 15 bîtu kinu, REIS. p. 65, Obv. 15; and bitâti kinâti p. 130, 38/39. — ikmur or ig-mur; cf. ûmu(mu) id-lu i-gam-mar, REIS. p. 95, 19/20. = REIS. p. 127, 29 L. 27/28 VATH 410, Obv. 13/14. Fortunately lil is preserved on the end. I have restored as follows: RA ina (ana); MU-LU= amelê; before MU-LU there is room for 20 two signs, perhaps UD-DÈ = UD-mu. ud-di-tú also ú-di-tim, 1. 33/34, KI. Also in IV R. 28, 4, 44b parall. še'um, HWB 22a. Possibly = 'meal, corn.' MUSS-ARNOLT, Dictionary p. 24b gives uditum 'blossom' or 'fruit of a reed.' Or is it a feminine form of udû 'house utensil' (HWB_24a)? 25 30 L. 29/30 VATh 410, Obv. 15/16. At the beginning read UDmu instead of REISNER's two blotted signs; in 16b read i-na ku-și instead of REISNER's i-na-și. K. 2875 stops with 1. 30. For the finely written a see REIS. Vorw. XVI, f. L. 29-32 are to be restored doubtless as REIS. p. 78, 33-36: la-biš şu-ba-a-ti ra-bu-ú-ti ina ku-şi it-mi-it ZUG gal-gal-la ŠÀ [ ] ru ba-an-GAM ša mi-ri-iš-ti ra-pa-aš-ti [ ] ti [ cf. IV R. 23, No. 1, Obv. Col. 2, 3 ff.; REIS. p. 75, 5. 6 su-ba-a-ti 35 is here mascul. plur. 40 L. 31/32 (VATh 410, Obv. 17/18) REIS. p. 127, 32. REISNER reads me-lil-ti. The sign can however quite as well be riš. L. 33/34 REIS. p. 127, 33. The first half is illegible; u-tammi-ih a conjectural restoration; cf. 1. 27/28. = = L. 35/36 REIS. p. 127, 34. Kúr-pi = p. 131, 42/43: PÚ-SAG-DI-RI-RI-RA | ] *šerra for sêru, 8 V in HWB. = PÚ-SAG. PÚ-SAG. See REIS. (belum matum) ana mu šit riš (?) tú di [ ]. Also IV R. 13, 52/53: PÚ-SAG mâti). If ušabrê is from The root flourish,' kúr-pi must be something evil. 'to see' is however just as possible. = L. 37/38. 39'40 et al. In line 38 (24) REIS. p. 127, 35. 36. Cf. REIS. p. 8, 78-81 REISNER has written AZAG instead of HA. 5 Notes on Fragment 6. Among the REISNER texts VATh 231, Rev. (REIS. p. 156) is the most closely related to this list of šumê ķardûti. A peculiarity of our text is the glosses which are given in finer writing beside the Sumerian. Whether these are all Semitic is questionable, e. g. line 17 has 10 twice E KI-SE-GA, whereas the Semitic would be bit kisikku. I have however put in the same type all that is finely written in this section. Through this whole section run the alternating BA-HUL and DUR*-RA, and the explanation is apparently to be sought in the finely 15 written la-ku and nam-mi-du. HUL is found in a similar setting elsewhere in REIS. (e. g. p. 63, 5 ff.) but the translation is lacking. See also p. 25, 5 ff. HUL elsewhere = lapatu, e. g. p. 61, 15/16; p. 62, 29/30; p. 93, Obv. 12. With 1. 19 of our text may be compared REIS. p. 55, Rev. 11 (where HUL); and REIS. p. 94, 17. Note 201 also REIS. p. 55, Obv. 15: BA-HUL-LA-TA, parallel with BA-GULLA-TA (1. e. abâtu). The idea of destruction will then lie in HUL, and if la-ku is Semitic it may be from p. But I have no explanation for DUR-RA nam-mi-du. = L. 11/12. The corresponding lines REIS. p. 156 (No. 82, Rev.) 25 3. 4 are: [KI GAL-la | [ ] DAMAL-GAL (dimmer)MU-UL-LÍLLÁ-gi. L. 13. The sign after DIMMER I do not know. It is found also REIS. p. 156, 5. L. 15. Cf. REIS. p. 156, 7 [ ] UD-NUN-KI-A-gi; also l. 10: [ ] 30 DAMAL-UD-NUN-KI_bu-ra(?)**-gi; cf. also V R. 23, Rev. 27. The small signs are probably šú-ma ú-sa-ab, which last may be a proper name. L. 17. REIS. 156, 11 reads: [ ] KI-SE-GA-gi; cf. HWB 343a. L. 18. REIS. p. 156, 12 reads: [ ] ZI-DA (dimmer)SU-KÚR-RU 35 TUR-NUN ZU-AB. II R. 54, 498 has (dimmer)SU-KÚR, and (il)Marduk in parallel columns. BRÜNNOW identifies them. (List, No. 223). In our text however (dimmer)SU-KÚR-RU must be a goddess, on account of the Semitic mârat. *Note the different form for KU and DUR in this tablet, **Perhaps Semitic. |