L. 11. The beginning is restored by DELITZSCH, HWB 266.

L. 14. mud-dal-(lum). The remnants of the last sign allow this reading. The same phrase is applied to Ninib IR. 17, 1-9 (5).

L. 18 mut-lil-lu-u probably from a root 558; cf. the form mutninnî (AJSL 2, 4). – šuhtu, permans. III, 1 from ann.

L. 21. a-dan-na 'strong, fixed, appointed.' This meaning however does not suit the context, unless it mean that the everchanging firmament is not so fixed as the command of Ašur.

L. 22 may begin ša tizkaru (npr) or some form of the root no ‘to change.

L. 25. zakrâta. As the verbs which have Ašur as subject are in the third person, this must be third sing. fem. and have ķibittu as subject; lit. it is named.

L. 26. ilu ul-la me-it, lit. 'god of the non-existence of death).
L. 31 ff. are so fragmentary that the meaning is uncertain. 15

Rev. L. 4. še-ri, probably thus to be restored, in parallelism to lîlâti.

L. 6. is broken at both ends. The beginning may be [(il)A-]nu &c., the end ilâni u il[âti ....) with space sufficient for two signs broken away.

. 20 L. 7. appears to be a relative phrase having for subject the gods mentioned in 1. 6. The principal sentence is resumed with iķbû (1. 8).

This first half of the line is doubtful. The sign after ub seems to be na but is never elsewhere in this tablet so written. The translation given is only tentative.

25 L. 8. The second part of the line might also be read e-diš-ši-šu $u-u-lu u za-nin 'he alone is elevated and favored.' The precative however seems to suit the context better.

L. 10. The use of the pl. palê with a singular adj. is probably explained by the fact that palů means sometimes an individual year 30 of government. The plural would then mean ‘reign.' [ZA II, 265, n. 4.)

L. 12. li-pat-ti. The context requires a passive meaning. This form will then be IV, I, as liššakin.

L. 13. Apparently Ašurbanipal speaks; 'you' refers to the gods of 1. 6.

35 L. 15. To the left of this line on the margin is written the figure 4 (sign sa). tabbat, pres. from pax. In this case şurâdu may be the object. 'Destroys the warrior' is a sufficient climax for a warlike people. Another possibility is to derive tab-bat from vad 'to be brilliant, to shine.' MUSS-ARNOLT, Dict. p. 635b however gives the forms 40 inambut and ibbiť.

XVII. – D. T. 46.


2 (il)EN
ma-ri [

šar kiš-šat [
5 ša-ga-pi-ir

muš-te-ši-ir [
a-bu ra-bu-[

a-bu šamêle) u irșitim(tim) [
10 ba-ri-e mu-di-e lib

ša šub-tum mar-tum [
be-lum gaš-ru ša te [
ša ilânilpl) ina ur-ti u mil-ku [

ina šar-ru-ti -ku u [
15 ana a-ma-ti-šu u-tak-ķu u (il)A

mar-kas šamê(e) u irșitim(tim) [
ša ul-la-nu--šu ab-[
mu-al-lid ilâni(pl) ka-șir [

šamê(e) irșitim(tim) ud-di-šu nag-bu [ 20 tar-bi be-lum ina kul an ti șa-bit [

e-diš-ši-ka tu-šar-bi bel
tuš-ta-kan zik-ri-ka ina [.
e-ina (il)Šamaš a-șu kit- [

be-lu --ta-ka(?) [
25 ] ti (is)hatļu u pal-[

u zak ši ķu [
nap-har ilâni(?) [


Bel ...
Child ...

King of all ... 5 Potentate ...

Who directs ...
Great father ...
Creator of offspring (:) ...

Father of heaven and earth ... 10 The seers, the wise ones ....

Who the dwelling, the daughter ....

Mighty lord, who ....
Whom the gods with command and counsel () ...

In kingdom mighty and ....
15 At his word demon (?) and .....

The bar of heaven and earth ....
Who before him ......
Begetter of the gods, binder of ....

Heaven (and) earth his light(?) all (?)...
20 Thou art great, o lord ..... holding ....

Thou alone makest great .....
Thou puttest (?) thy name ....
When Samas rises .....

Lord, thou puttest() ....
25 ] scepter and government ....

Notes. This interesting tablet is very unfortunately badly broken. It is addressed to Bel, the obverse containing apparently his names or attributes in the first column, and what may be an explanation of them, in the second. The reverse contains a hymn in his honor. This I have transliterated and offer a translation, which may, of 20 course, in several places be incorrect. As this tablet with others of the same nature will soon be published by the British Museum authorities, a discussion of the attributes in the obverse may be postponed.

XVIII, – K. 2764.

belu rabû šarru ilâni (il)Nin-ib -pu-ra-[
a-na ru-bi-e ti-ri-

ķa-ti [
a-na ma-hir (is)hat-ți (is)kussî û [

a-na šakkanakki ša ķa-ti-ia [
5 um-ma (il)Nin-ib bêlu rabû mar (il)EN-LIL [

-šú-ša-ku ra-'a-ba-ku zi-na-ku
-šú-ša-ku man-nu

li [
ra-'a-ba-ku man-nu

li [ ci-na-ku a-na bîti-ia man-nu [


The great lord, the king of the gods, Ninib has sent (me(:)
To the great one, the desire of (my) hands [

To the holder of sceptre, throne, and [

To the governor, who [ ] my hands [
5 Saying thus: Ninib, the great lord, the child of Bel [

Thy trouble,* thy rage, thy anger [
Thy trouble, who may [
Thy rage, who may [
Thy anger to (9) my house who [

XIX. – K. 9270 + K. 9289. 10 Lines 1-18 are a duplicate of VATh 281 + 306 + Frag. (REIS.

No. 206) II. 1-19 (VATh has one Semitic line). Similar are VATh 168 + 275 (REIS. No. 20a) and VATh 284 (REIS. No. 18). Lines 25 ff. are a duplicate of VATh 580, Obv. (REIS. No. 34) to which a (badly damaged) Semitic translation is given,

XX. — 80, 7—19, 125. In this text the šumê kardûte appear in the same order as in VATh 408 + 2179, Rev. (REIS. p. 73). The right half of the lines appears also to be the same.


XXI. - K. 8399. Lines 2-18, Rev. are a duplicate of VATh 55 (Reis. No. 48) Rev. 40–54 (right side). Compare also Reis. pp. 35. 50. 53 &c. With 11. 21 ff. cf. Reis, p. 29, 16 ff.

XXII. – K. 9480. K. 9480 is addressed to the goddess Nanâ. It begins 25 a-na (il)Na-na-a mârtu reš-ti-tu ka-rit-tum na-ram-ti ilâni(pl) ahê-ša ()

be-lit .. .. ..i-lat ta-na-da-a-ti zi-i-me ru--šu-u-ti ša ul .... ti-na-nt bi . . . . . (il) Sin ti--ka-ri ta-li-mat (il)Ša-maš nu-ur ilâni(pl) rabûti(pl)

That is, To Nanâ, the chief daughter, the courageous, the favorite of the gods, her brethren, 30 Mistress . . . . goddess of glory(pl), of splendid appearance(pl),

which she does not ......

* {For uššušaku 'I am distressed' see IV R 10, 46; ZIMMERN, Busspsalmen, p. 64, 1. 4; KAT3, 611 and many dyan haws y 6, 8; www 933 y 31, 12 (G Étapéron, I conturbatus est, S 3x3 and 13778, Arab. was to pain, distress (xuls wes vi

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...... of Sin, the exalted, the twin of Šamaš, the light of the great gods. —

The rest of the tablet is too broken to permit a connected translation.

The form tišķaru is evidently another form of tizkaru; cf. the s

.in their different forms שקף and זקף ,שקר and סקר roots

For Nos. XXIII–XXXV cf. the remarks in the Index on p. 615f.

XXXVI. — 81, 2—4, 247. This contains the šumê kardûti in the same order as many texts in Reis. e. g. Reis. p. 29, 1 ff.; p. 32, Rev. 5 ff.; p. 46, 2 ff. CT XV, 10 10 (No. 13963) Obv. 3–86 is a duplicate of 11. 1—7; cf. also No. 29623, Obv. 3 ff. (CT XV, 13).

XXXVII. – K. 9299. This is in part a duplicate of VATh 267 + 1838 + Frag. (REIS. No. 23, p. 47). Lines 1-8 of our text are not found in the Baby- 15 lonian duplicate; 11. 9-22 are however a duplicate, with a few different readings, of 11. 1–13 of the obv, of the Berlin tablet. Similar are VATh 219 (REIS. p. 48) and VATh 427 (REIS. P. II). Cf. also K. 4620 which is also a duplicate of VATh 267.

For Nos. XXXVIII-XLI see the Index on p. 615f.

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XLII. – K. 7226. This tablet is a duplicate of 79, 7–8, 132 (No. 67 in ZIMMERN's Ritualtafeln) but with noteworthy differences. In 79, 7–8, 132 šadê (in Bêlit šadê) occupies the place of nârâti(pl) in our tablet; in the former also are missing line 3 of the obv, and Il. 7-9 of the rev. 25 In Obv. 3, Rev. 7, 9, 10 I would prefer the reading sêrišu instead of ina mâtišu as ZIMMERN reads, and I would suggest this reading for the end of Nos. 66 and 68, concerning which ZIMMERN is in doubt. K. 7226, Obv. 8 ends i imêru 20 ĶA akal si-e-pi. The corresponding line in ZR, No. 67 reads 15 ĶA akal KIL-RA(pl). The inference 30 would be natural that KIL-RA is the ideogram of sêpu; as however the measures are different, and because sêpu occurs in the succeeding line, in ZR 67, this will not be the case.

For Nos. XLIII and XLIV cf. the Index.

XLV. – K. 9296.
Assyrian and bilingual. The name Ištar occurs Obv. 15.


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