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15

L. 19. REIS. 156, 13 reads [

in. ŠE-IB

=

]ni-si-bu-na, but bu should be lipittu. The ideogram occurs frequently, but the translation seldom, e. g. REIS. p. 95 b, 37/38: ŠE-IB = lipittašu. L. 20, perhaps REIS. 156, 14

=

L. 22. REISNER p. 156, 16 reads: [ ] GIG-IB(?) HA-AN; or better, GAŠAN-AN. MU-GIG-IB ištaritu BR. 1319; REIS. p. 98, 3/4, et al. GAŠAN-AN-NA is often translated (il) Ištar, e. g. REIS. p. 99, 41/42. For the whole line cf. REIS. p. 99, 62/63; also REIS. p. 193, 128/129; p. 104, 29 ff.; p. 105, 4ff. L. 23. NA-ÁM perhaps

probably.

=

šimtu; uru-na-šu

=

ana ališa

L. 25 (giš)AKKIL, Sb I, Rev. Col. IV, 5; cf. HWB 55. For this Babylonian form see REIS. p. 15, 11.

L. 26. Cf. Reis. p. 132, 45.

Reverse, 1. 23. The beginning is probably to be restored: DAMAL E-LUM [um]-mu kabtum or [ud-de E]-LUM

mu kabtum.

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L. 45. ša ú-hal-lik-an [ ]

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IN-GÍL-LI-ÁM [ ]. The same

šahluktu REIS. p. 7, 1617 et al. See VIROLLEAUD,

20 Prem. Suppl. No. 1391.

25

L. 7/8. VATH 410 Rev. begins. In the latter stands: im-huru-ma. In both texts the Sumerian personal suffixes are not strictly observed.

L. 9/10. VATh 34 reads: a-mi-li im-hu-ru-ma.

L. 11/12. On the margin and under ka is gu written small. VATH 1.5 reads: KA-IN-DA(?)-MA(?) GU (sic!) KA-NI-KUR-RA-A-AN. Note the form i-ša-as-si in both texts; also in REIS. p. 39, 29; and probably ASKT 127, 44 reads a-ša-aš (?)-si. ša-na-at permans. from is changed.' The idea is: comes to nought, is of no avail; 30 cf. KING, Tab. of Cr. Vol. I, p. 88, 1. 9.

=

L. 13. On the margin stands the sign U 10. VATH 7 reads GÚ-NE-URU-EN-NI-MU &c.

L. 14/15. VATh 89 reads URU-A GE-IN-MU = ina ali-ia am-ti-ia. L. 16/17. VATh 10/11 reads: LI*-DI-A-NI, ar-da-tum. - zamarša 35 'her cry' (HWB 257, top). The parallel nissassu makes the meaning 'singing' impossible; cf. also REIS. p. 110, 31/32 and tazmertu (HWB 258a). For ardatu and edlu together see REIS. p. 8, 56 ff., also REIS. p. 95, 29 ff. et al.

L. 18/19. VATH 12/13 reads GURUŠ-bi (i. e. edilšu), ina ER 40 (i. e. ali). — idlum = GURUŠ-MU; a better rendering would be idlia 'my man,' i. e. Ištar's, while VATh has 'his man,' i. e. Bel's.

*REIS. reads SAR doubtfully. The sign is not clear.

L. 20/21.

in K. 2004.

From here on the beginnings of the lines are lacking In VATH 14 read GA instead of BI (REISNER) on the end. VATH 1. 15 begins ar-da-tum. ardati KI-EL-MU, the suffix not being translated. With lines 20-23 cf. IVR. 27, 8—11b.

maštaku

=

=

not DAMAL (IV R. 27, 8). So also REISNER 5 p. 97, 67/68; p. 93, 34, et al. tasla, from bo, either 'pray,' II, or trust,' III.

L. 22/23

=

VATH 1. 16 17.

bo

VATh 17 reads id-lu biti e-mi-ti-šu ana ša-di-i ir-ta [], not a-di-i (REISNER); emutu = MY K. 2004; IVR. 27, 10/116.

VATH 410;

10

L. 24/25 VATH 410, Rev. 1819. In both these the beginning of the lines is lacking, but is doubtless to be restored according to 29615, Rev. 2 ff. (Cuneiform Tablets in the Brit. Museum, Vol. XV, Pl. 7-9). — DAMAL-HE (the sign must be DAMAL) = ummu alittu REIS. p. 131, 58/59; 27, 26/27 et al. lu-ur-ra-ki, 15 prec. 1st pers. from 78; cf. AL1 108, 105: pi-iš

e-gi-ir ar-ka-tum.

=

im-mar-an-ni.

REISNER

=

rapâšu and Sb 161 reads ta for mar,

but the sign is broken and can be just as well mar. For this idea cf. REIS. p. 96, 8/9: man-nu i-mur-ki who has seen thee (Ištar)? Also

=

=

REIS. p. 95, 23/24: ul in-nam-mar (PAD). Similar are REIS. p. 150 20 (top): ki-rib-ša la a-te-e (PAD?) its interior is not seen (i. e. the word's; cf. p. 32, 15) and REIS. p. 15, 22/23; p. 50, 30/31; 54, Rev. 45 et al.

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VATH 1. 20, see under 1. 27. L. 27 VATH 21 22. In REIS. read ķu for mu. ša ina nap- 25 hari šaku appears to be a gloss; there is no Sumerian equivalent. The beginning of VATh is unfortunately illegible. REISNER reads: en (?)-ša?)-si-tu. Only tu is sure. It would be very remarkable if this phrase E-NE-EM &c., which occurs so frequently, had any other translation than amatu (Gula or Bel). Neither K nor VATh has the 30 Sumerian postposition or genitive particle; 29615 on the contrary has. REIS. p. 10, 153/154 reads e-ne-em (dimmer) MU-UL-LÍL-LÁ (without postposition) ina a-ma-ti &c. It is very unfortunate that this passage is broken, as it would probably throw some light on the relation of Ištar to the 'word' of Gula and Mullil. I have translated 35 as though it were ina amât &c.

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ru is written over an erasure. K. 2004 ends at this line. On its lower 40 margin is: ] hi I a-an, that is probably: 'excerpt one'; cf. REIS. Vorw. p. XI. še-te-'u-u, I, 2, enšu (BR. 9463).

.שאה from

Ù

=

labaru (BR. 9464) and

L. 32/33

29615, Rev. 8. šú-nu

E-NE-NE; har-bi E-RI-A (generally A-RI-A, HWB 288b); KI is probably placed after this as in names of places, and NE-EN is the plural.

L. 34 35 (VATh 29/30). The second sign in 1. 34 is very dull, 5 but cannot be HE (cf. 1. 24/25). It may however be MUH; cf. REIS. p. 122, Rev. 3/4: DAMAL MUH-NA = ummu alittu. The last sign of 35 may be ni. For the same idea cf. REIS. p. 98, 29/30. Ištar speaks: ša ia-ši(?) na-an-na-ri ul-si-iz-za-an-ni also IV R. 5, Col. I, 60-63. -The Semitic translation is not above suspicion. Cf. REIS. 10 p. 110, 31/32:

UŠ-KU-E SAR-ZU-BI LA-BA-DU LI-ZU DUB-DI SAR [
ka-lu-u mu-di-e şir-hi-kasi-im-me-ri-kaša şir-hi mu-di-e ša

=

şir-hi-šu, sinništu mu-di-a-at

and also REIS. p. 106, 47/48: E-NE-EM-ZU 15 a-wa-[tim]. In our passage GAL appears to represent mûdât (but where elsewhere has it this meaning?) and (dimmer)E-A is not translated. A better translation would be ummu alittum mûdât şirḥa ša (il)E-A ina niši izsissini. Or is (il)E-A, the god of wisdom, here mûdat, and SAR-RA-GAL şirha?

20

=

L. 36/37 (VATh 31/32). L. 37 is probably (il)Gu-la &c. mi-ša = DAMAL-NI 'her mother.' Why the third person?

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e ta- kul kar- [şi] ki-bi

5 lim-ni-e-ti

e ta- me da- me- ik- ta ti-iz-kar
ša2 a-kil kar-şi ka-bu-ú li- mut- ti
i-na3 ri-ba-a-ti-ša (il) Šamaš ú-ka-'a-ú ris- su
e tu- ma1- aș- și pi- i- ka ú- sur šap-ti- ka
e5-nim-me-e kab-ta-ti-ka e- di- iš e tak-bi

10 sur- riš 6 ta-ta-mu- ú ta- ra1- aš- ši ar-ka-niš
ù3 i-na sa-nak at-me-e tu-ša-an-na-aḥ te-en-ka
u 9-mi-šam-ma ilu- ka

kit

rab

ni- ku- ú 10 ki- bi pi- i si- mat kut- rin- ni
a-na ili ka lib-ŠI-GAN-ra-a11 lu-ú ti- i- šį

15 an- nu- um- ma si- mat ilu- ú- ti

su- up- pu- ú 10

su-ul- lu- ú 10 u la-ban ap-pi

ud-da-at ta-nam-din-aš 12-šum-ma i-dan-ka bi-lat
ù a-na at-rim 13-ma it-ti ili tuš-te-šir-ka 14

ina ih- zi- ka- ma a- mur

đúp pi

ina

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(1) So 33851. K. 3364 has mu (?). (2) K. 3364 has šá. (3) K. 3364 has ina. (4) 33851 has ma-și. — (5) K. 3364 has i. (6) 33851 has ša ta-ta. (7) 33851 has traces of raš. (8) 33851 reads ina sa-na-ka u at-me-e. K. 3364 reads à ina. (9) Sign UD. (10) K. 3364 has u. (11) So K. 7897. DELITZSCH reads ra-a-ti ti-i-ši. (14) K. 3364 omits ka.

(12) K. 3364 omits aš.

K. 3364 has ra-a ti-i-ši;

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(13) K. 3364 has ri-im. (15) So DELITZSCH. According to Cun. Texts XIII, pl. 30: te??).

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(1) Hardly more than two signs missing.

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(2) 33851 has only one sign legible (3) 33851 has only ma(?)-na-a(?)-hu (?) legible. The sign before

in this line, viz. ú.
na in K. 7897 is not ma.
in it.
has rab.

(5) K. 7897 omits su

(4) This sign is doubtful; there is no perpendicular wedge (6) 33851 omits e (7) K. 7897 has] li. — 8) 33851 (9) K. 7897 has b]i.i-ti. — (10) 33851 has the fragments of just one sign in this line, viz. ra, which may correspond to the first sign in K. 7897; the latter however is more like the end of zu. (11) Perhaps muk. - (12) 33851 has tu.

Translation.

Thou shalt not slander, (but) speak kindly;
5 Thou shalt not speak evil, (but) show mercy.

Him who slanders (and) speaks evil,

With its recompense will Samaš visit(?) his head.

Thou shalt not make large thy mouth, but guard thy lip;
In the time of thy anger thou shalt not speak at once.
10 If thou speakest quickly, thou wilt repent (?) afterward,
And in silence wilt thou sadden thy mind.

Daily present to thy god

Offering and prayer, appropriate to incense.

Before thy god mayest thou have a pure heart,

15 For that is appropriate to the deity.

Prayer, petition, and prostration

[burdens (?),

Early in the morning shalt thou render him; he will judge thy
And with the help of God wilt thou be abundantly prosperous.

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25 With friend and companion thou shalt not speak
Thou shalt not say low things, but mercy.

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