5. he will show him favor. their freedom (?) thou shalt not take away, Thou shalt not tyrannically oppress them. For this his god is angry with him; It is not pleasing to Šamaš, he will requite him with evil. For this his god is pleased with him. It is pleasing to Šamaš, he will requite him [with good (?)]. A maid in(from) the house thou shalt not (The rest of the tablet is so broken that an intelligible translation is impossible.) Notes. This extremely interesting text is a duplicate of K. 3364 (Cun. Texts XIII, pl. 29. 30) and 33851 (KING, Tab. of Creation, Vol. II, pl. 64 to 66). The former of these was held by GEORGE SMITH and later 25 by FRIEDRICH DELITZSCH (Bab. Schöpfungsepos, No. 21) to be part of the Creation series. KING however with the aid of 33851 shows this is not the case. For a discussion of the question see his Tablets of Creation, Vol. I, pp. 201 ff. It is greatly to be regretted that this text has not been more fully preserved, and it may be hoped 30 that more fragments will be found, especially as two of the abovenamed tablets (K. 7897 and K. 3364) are in the Assyrian script, and the other in Babylonian. The text speaks for itself. It contains a series of precepts, very suggestive of the Proverbs of the Old Testament, and representative of very high religious thought. If the first word of Rev. 1. 5, which is unfortunately broken, be derived from the root şarâru, as is quite possible, and the following section (ll. 9-12) also relate to the treatment of enemies, as would then be pos 35 5 sible, the similarity in both thought and expression with Prov. 25, 21 is very striking. As will be seen, the text falls naturally into sections of four, three, or two lines, which I have made more distinct in the translation by blank lines at the end of each section. L. 4. K. 3364 reads at the beginning: e(?) ta-mu?); 33851 has e ta-kul kar (?); K. 7897 begins about the middle of the line with ki(?)-bi. There can be no doubt, in view of what follows, that the reading given is correct. banîti adj. fem. sing. used as a noun, as limuttu, damiktu. L. 5. ti-is-kar. I take this reading rather than ti-is-kar on account of damiktim ti-is-ka-ar-am, KB III (2) 6, Col. III, 60 f. The meaning in either case is the same. L. 7. ina ribâtiša, a plural from a word rîbtu from the root 1 (see note on irâbšu, Rev. 1. 8) meaning 'recompense, compensation.' u-ka15 'a-u. The translation given is conjectural. A root p elsewhere means 'wait,' e. g. AJSL XVII, 147; KB III (1) 207. This may be the same root, with somewhat the meaning 'lie in wait for'; cf. the Hebrew p. The expression Num. 25, 4 may also be compared.* 20 L. 9. e-nim-me-e, a lengthened form of enu; cf. enuma. L. 10. ta-ra-aš-ši from a root . Two such roots are to be considered, (1) to take' (fassen), which is often used of mental processes, e. g. rašû rêmu 'to show mercy,' rašû hip libbi 'to become despondent' (HWB 628b). It is possible that we have in our line a reflexive use of the verb 'to seize oneself' (cf. sich fassen) so 'to re25 flect. (2) I have preferred the other root (), however, which in the intensive form has the meaning 'slander' (HWB 269b) and may mean in the simple form 'be angry at oneself, repent' &c. 30 L. 11. ina sanak atmê (cf. HWB 504b). The Babylonian duplicate has ina sa-na-ka u at-me-e, lit. 'with repression and words.' L. 14. lib-ŠI-GÁN-ra-a. In view of this reading, DELITZSCH'S reading libbirati is doubtful. The component parts of the word are however sure. ŠI-GAN has elsewhere the meaning baru 'to see, distinguish,' and lib-ŠI-GÁN-ra-a must have some such meaning as DELITZSCH assigns to it, 'piety, purity of heart' (reines Herzens, Heb. 35 ). Cf. K. 1453, 11f. (p. 563). 40 L. 17. i-dan-ka bi-lat. The translation given is not sure. Another rendering is 'he will give thee gifts.' bilat, pl. of biltu as ûmât, tûdât. L. 18. tušteširka, third pers. fem. L. 19. amur ina duppi; see HWB 89b. * [Contrast Crit. Notes on Numbers (SBOT) p. 59, 1. 53 and G. B. GRAY'S commentary, p. 383; also BAENTSCH ad loc. P. H.} L. 21. ut-tar, the first sign is almost certain. L. 22. ta-pat-tar, the first sign is wanting, the second is probably pat, the third is sure. The context justifies the reading. Rev. Unfortunately, it is possible to give a translation of only a few lines; both beginning and end are badly broken. L. 1. e ta-at-kal 'thou shalt not trust in.' The preterite is necessary after e, hence this reading. L. 3. pi-lah may be the imperat. of palahu (so MUSS-ARNOLT, Dict. 804a). 5 L. 5. ši-tu-us-su-nu, from šițûtu, doubtless the same as šeši)-țûtu, 10 Sargon, Khorsabad Inscr. 55; Ann. XIV, 41. PEISER in KB II, 61, 55 translates Dienstbarkeit. WINCKLER, Keilschrifttexte Sargons, I, 107, 55 translates ilku šetûti with Oberhoheit auf sich genommen hatten, and ilķa šeţûtu, p. 87, nahm das Abhängigkeitsverhältnis (von ihm) an. MUSS-ARNOLT, Dict. 494b translates: 'fell away. From these pas- 15 sages it is evident that šițûtu denotes something which a rebel takes from his lord when he revolts, and which a conqueror takes from one he subdues. I have therefore rendered it 'freedom.' The Heb. to wander about' may be compared. The Babylonian duplicate of our text 33851, Col. I, 13 reads ši-tu-us-su. — tal-kut. It is tempt- 20 ing to restore tal-ku-u or tal-ka-a, but this is hardly permissible. There is but one sign effaced, and this does not contain a perpendicular wedge. Hence the reading given. L. 6. The last sign is not sure. L. 7. e-si-is-su, perm. from esêsu. - ilu-šu 'his god' seems to be 25 the best translation. The change from the second to the third person here and in the verbs is however perplexing. L. 8. i-ra-ab-šu, i. e. irâbšu he will requite him,' from 177; i-ri-ab is used frequently in the Code of Hammurabi in the sense 'he shall replace' lost or destroyed goods, e. g. VI, 66, Rev. XVIII, 88. lum-nu the first sign is not sure. In 30 L. 10. The translation given is not sure; the first part especially seems doubtful. ili ba- ni- ka 12 lu-u ka-a-a-an libbirâtika(?) a- na 13 a-na (il)iš-tar ali-ka lu-u kam-ša-ta-ma lid-din-ka pír-'a 15 a-na bu-uk-ri u bi-in-ti as ma-'a- diš sa šú- kam- me- im 16 [bul-uk-ra ù bi-in-ta šú- uš- di- da 17 [lu(?)] šârê 4 a-na lib-bi-ka li- mut- tum šit- tum 35 456789 10 ] saw. ] will perfect. will return to clay. ] Girru will burn. ] for the future. ] has made, he will not destroy to eternity. ] and . . . . are made, together they go. II Do thou?) to god present prayers. 12 Let the purity of thy heart be steadfast toward god, thy creator. 13 To the goddess of thy town bow down, she will give thee offspring. 14 Think on the beasts, consider their pregnancy. 15 For first-born and daughter sorrow exceedingly, 16 First-born and daughter bring near. 17 May(?) the four winds, from thy heart the evil sleep, 18 Sorrow and woe from thy side, turn away. 19 Sorrow and woe cause the dream. Notes. It is hard to tell where to catalogue this text. It resembles in some things the incantations, in others it is on a distinctly higher plane. It seems to be directions for one desiring to have children. L. 6. i-ta-ri, pres. from . L. 9. i-si-id, a pret. form from, but the context demands a future meaning. Cf. the Hebrew perf. confidentiae. L. 10. ši-tu. Lack of context makes a translation impossible. Possibly we should read ši-pír 'sexual connection' (KB VI, 556)* *) [Contrast HAUPT, The Book of Canticles (Chicago, 1902) p. 32, n. 28 (AJSL XVIII, 225) ad Cant. 8, 2. P. H.] Beiträge zur semit. Sprachwissenschaft. V. 41 or šitu for sittu HWB 246b. 491b. i-šú-ru. The last sign is not sure. .שור I have taken it as from L. 11. The beginning may be at-ta. L. 12. libbirâti-ka, see note to K. 7897, 14 (p. 561, l. 30). L. 14. kit-pad, I, 2 from 7. hi-is-sa-as, I, 2 from oon; the 5 same form is found IV R 43 (50) I, 20; [cf. KAT2, 67, n. 3]. e-ri-ša is infin. of erû ‘be pregnant'; or it may be from erêšu 'to plant,' in which case we would have a double comparison think on the animals, consider the vegetation.' L. 15. The meaning is not sure. šu-kam-me-im might be read 10 šú-gam-me-im, in which case the translation would be 'cry exceedingly. I have preferred to take it from pop with the meaning. 'be sorrowful.' For JENSEN's discussion of this and the synonymous root, for which he finds the meaning 'be quiet, still,' does not appear to me conclusive. On the other hand, REISNER, Hymn. p. 44, 17 15 a-hu-lap bitu u-tul-la-šu uš-ķa-am-ma-mu (AL-SI) ri-'i-ú-šu uš-ha-ra-ar SE....DU) requires the meaning 'be in distress, be sorrowful.' See the context and also REIS. Hymn. p. 80, 5; and what is us-ta-tah-ri-ir REIS. Hymn. 31. 2 L. 16. šú-uš-di-da, imperat. III, 1 from 7. Similarly šar-ma-'a 20 will be imperat. III, 1 from a root 827 (84?) with a retained under the influence of ¬. L. 17. There is room for lu-u before IM; šit-tum, accus. after sú-us-si. L. 18. ku-ú-lu ù ku-ú-ru restored after IV R 19,I, 34a (see Šurpu, 25 V/VI, 4. 6. 16) et al. The two words together form one idea, being elsewhere written kulu kuru, without the conjunction. In keeping with this the verbs here and in 1. 19 are singular. nam- șa- ru pi-tu-ú [ ik-mu-ú zak- tu si-mat illâni im- na 5 a- ša- rit-ti šú-me-la su ud- dur tam-ha- ru ilani pl) ša me- lul-ša kab- lum a- li- kát |