_lid_ may be of Semitic origin from the Assyrian word _littu_,
“progeny”. The two horizontal lines in the sign suggest the idea of
“pairing”, from which comes the idea of “progeny” (thus, Prince, MSL.,
p. 223).
_damal_ (see Hymn to Bel, line 10).
_lid-ne-ra_ equals “to that progeny”. _ne_ equals _annu_, a
demonstrative pronoun “this”. _ne_ is cognate with _de_ which is also
cognate with _da_ and _ta_ used as postpositions (see _de_ and _da_ in
Hymn to Bel, lines 6 and 4). _ra_ is a postposition = “unto” (see Hymn
to Bel, line 3).
_sal-dug-ga-zu-ne_ is a _ḥal_-clause: “in thy speaking”. _sal_ is a
prefix of an abstract character. It is equivalent to the Assyrian
_zinništu_, “feminine”. It is a counterpart to _ku_ in the expressions
_Eme-sal_ and _Eme-ku_, _ku_ being equal to _belu_, “lord”. As a prefix,
_sal_ generalizes the root-idea of the stem to which it is attached and
is consequently an abstract prefix (see Br. 10930, 10949 and 10955).
_dug-ga_ (see Hymn to Bel, line 4). _zu-ne_ (see line 6).
16. _a-a-zu ide ḥul-la mu-e-ši-in-maš sal-zi ma-ra ni-in-gu_
Thy father discerns the joyful face and speaks life to the land.
_a-a-zu_ (see on line 7).
_ide_ equals _panu_, “face”, (Br. 9281). The sign IGU can be read either
_ide_, which is ES, or _ige_, which is EK.
_ḥul-la_ equals noun _ḥul_, plus phonetic complement _la_. _ḥul_ equals
_ḥadu_, “joy” (Br. 10884). The sign giving this value is not to be
confounded with another sign which also has the value _ḥul_ meaning
“evil”, expressed by _limuttu_ (Br. 9503).
_mu-e-ši-in-maš_ is a verb consisting of verbal prefix _mu_, verbal
infixes _e_ and _ši-in_ and root _maš_. _mu_ (see Hymn to Bel, lines 1
and 18). _e_ (see Hymn to Bel, line 18). _ši-in_: an objective verbal
infix naturally has its person determined by the object to which it
refers. That object in this case seems to be _ide ḥul-la_, “the joyful
face” of the moon. _maš_: the sign has two names, BARU and MAŠU, and two
chief values related to these names, _bar_ and _maš_. _bar_ and _maš_
are cognate forms. _b_ changes to _m_ (MSL. p. X); _r_ changes to _š_
(MSL. p. XII). The sign has two chief meanings, “side” and “cut”. The
meaning of “side” is represented by _bar_ (see MSL. p. 234), while the
meaning of “cut”, from which we get the idea of “distinguish” is
generally represented by the value _maš_ (Br. 1735).
_sal-zi_ consists of abstract prefix _sal_ and noun _zi_. _sal_ (see on
line 15). _zi_ (see on line 8).
_ma-ra_ equals “unto the land”. _ma_ (see Hymn to Bel, line 8). _ra_
(see line 15).
_ni-in-gu_: _ni_ can be a verbal prefix and _in_ a verbal infix, or
_ni-in_ can be a verbal infix with the verbal prefix omitted, _gu_ being
the verbal root. _ni_, if taken as a prefix, naturally refers to
_a-a-zu_. _ni_ may have a demonstrative force, equal to _šuatu_, like
_ne_. _in_ as an infix refers to _ma-ra_. _gu_, a shortened form of
_gug_, equal either _ḳibu_, “speak”, or _apalu_, “answer”. _gu_ and
_gug_ have dialectic forms _du_ and _dug_, the _g_ changing to _d_ which
ES prefers. The sign is apparently a modification of the sign SANGU (see
AL. p. 121, No. 14, and p. 124, No. 87). The primary meaning was
“opening” and the leading value is _ka_ equal to _pu_, “mouth”. The
values _ka_ and _gu_ come from the sign-name KAGU (see Hymn to Bel,
lines 1 and 4). With the value _i_ the sign means “word”.
17. _e i-i lugal-ra u-de-eš e mu-un-e_
As an exalted royal command, daily he causes the word to go forth!
_e_ (see Hymn to Bel, line 14).
_i-i_: _i_ is the chief value of GIṬṬU. The sign with its five parallel
lines or wedges representing the five fingers of the hand is a symbol of
power. From the idea of “power”, we get that of “exaltation” (see Hymn
to Bel, line 6).
_lugal-ra_ consists of stem _lugal_ and postposition _ra_ _lugal_: the
sign is composite, the elements being GAL and LU which mean “great” and
“man”. _lugal_ equals _šarru_ (Br. 4266). We shall have the element LU
with the ES value _mulu_. _ra_ (see Hymn to Bel, lines 3 and 8). We
might expect _la_ here.
_u-de-eš_ consists of root _u_, phonetic complement _de_ and adverbial
ending _eš_. _u_ equals _umu_, “day”, (Br. 7797), and is a shortened
form of _ud_. _de_ is phonetic here. The more usual phonetic complement
of _ud_ is _da_ (see Br. 7774). _eš_ (see Br. 10001). _eš_ as an
adverbial ending is probably derived from the Semitic adverbial ending
_-iš_ which is supposed to have grown out of the Assyrian suffix of the
third person _šu_. Agglutinative languages do not often possess special
adverbial endings.
_mu-un-e_ consists of verbal prefix _mu-un_ and verbal root _e_. _mu-un_
is phonetic for _mun_ which is simply a nasalized _mu_ (see MSL. p.
XXVIII, and Hymn to Bel, line 1). On _e_ (see Hymn to Bel, line 15).
18. _^dimmer Mu-ul-lil-li mu-du-ru u-sud-du šu-za ma-ra ni-in-ru_
Bel with the sceptre of distant days exalts thy hand over the land.
_^dimmer Mu-ul-lil-li_ (see Hymn to Bel, line 23).
_mu-du-ru_: there is a sign MUDRU (Br. 10776) which may be related to
PA. We may infer a relation between MUDRU and PA, because the two signs
have a common value _sig_. We know also that MU.DU.RU sometimes stands
for PA (Br. 1275). Now if MU.DU.RU can stand for PA it must have some
meaning in common with PA. The most usual meaning of PA is _ḥaṭṭu_,
“sceptre”, which gives good sense here. _mu_ (see Hymn to Bel, line 1).
_du_ (see Hymn to Bel, line 15).
_u-sud-du_ consists of noun _u_, adjective _sud_, and phonetic
complement _du_. _u_ (see line 17). _sud_ equals _ruḳu_, “distant” (Br.
7603). _du_ (see _gin_, line 23), phonetic complement here.
_šu-za_ equals noun _šu_ and suffix _za_. _šu_ (see Hymn to Bel, line
25). _za_ is a suffix of the second person singular masculine (Br.
11722). We have had _za-e_ as being equal to “thou” (Hymn to Bel, line
16). _zu_ we have found to be the more usual suffix of the second person
(see on line 6). _za_ is dialectic for _zu_.
_ma-ra_ (see on line 16).
_ni-in-ru_ consists of prefix _ni_, infix _in_ and verbal root _ru_.
_ni-in_ (see on line 16). _ru_ (see on line 14).
19. _Šis-unu-^ki-ma ma-gur azag-ga pa(d)-a-zu-ne_
When in Ur, O shining ship, thou speakest,
_Šis-unu-^ki-ma_ (see on line 2).
_ma-gur_ (see on line 1).
_azag-ga_ equals adjective _azag_, plus phonetic complement _ga_. _azag_
(see on line 1). _ga_ (see Hymn to Bel, line 4).
_pa(d)-a-zu-ne_ (see on line 10).
20. _... ^dimmer Nu-dim-mud-e sal-dug-ga-zu-ne_
When to ... Ea thou speakest,
_^dimmer Nu-dim-mud-e_: we have here a compound ideogram as a name of
the god Ea. _^dimmer_ is determinative before the name of a god (see
Hymn to Bel, line 2). _Nu-dim-mud_ equals the Assyrian E-a (Br. 2016).
The usual Sumerian ideogram is EN.KI. _e_ in _Nu-dim-mud-e_ a vowel of
prolongation (see Hymn to Bel, line 3).
_sal-dug-ga-zu-ne_ (see line 15).
21. _......... [pa(d)]-a-zu[-ne]_
When ..... thou speakest,
_pa(d)-a-zu-ne_ (see line 10).
Reverse
22. .............
23. _...... la a im[-si]_
....... with water is filled
_a_ equals _mu_, “water” (Br. 11347). “Water” is a primary meaning of
the sign AU, which at first consisted of two short perpendicular lines
representing “falling water” (see Hymn to Bel, line 3).
_im-si_ consists of indeterminate verbal prefix _im_ and verbal root
_si_. _im_ (Br. p. 545). _si_ (Hymn to Bel, line 22).
24. _........ gi a im-si_
..... with water is filled.
_a im-si_ (see line 23).
25. _id ...... e a im-si ^dimmer [Šis-^ki-kam]_
The river .... is filled with water by Nannar.
_id_ equals _naru_, “river”. Sometimes _id_ is shortened to _i_ (Br.
11647). The value _id_ comes from the union of two signs A “water” and
ṬU (Br. 10217). Moreover, ṬU with the value _ṭu_ equals _apsu_, “sea”.
The ṬU sign, explained more minutely, consists of ḤAL “run” inside of
KIL “enclosure”. So ḤAL + KIL = running, “flowing within an enclosure”,
hence = “sea”. While _id_ means primarily “water of the sea”, it is much
used also as a determinative before names of rivers. We have the name of
the Euphrates in the next line. Perhaps the name of the Tigris was given
in some one of the lines. The common Sumerian ideogram for the name of
the Tigris is _ḥal-ḥal_, an intensified form of _ḥal_, which means
“running” or “rushing”. The Tigris is thus very appropriately called
“the rushing river”. The Babylonian _Diglat_ in the hands of the
Persians took the form _Tigra_.
26. _azag-gi id ud-kib-nun-na-ge a im-si [^dimmer Šis-^ki-kam]_
The bright Euphrates is filled with water by Nannar.
_azag-gi_ equals _ellu_, “shining” (Br. 9901). _azag_ (see line 19).
_gi_ is a phonetic complement, chosen no doubt with a view to vowel
harmony as regards the following _id_ (?). GI as an ideogram means
“reed” (see Hymn to Bel, line 24, _gin_).
_id_ _ud-kib-nun-na-ge_ means the river of Sippar. For _id_, see on line
25. _ud-kib-nun_ consists of _ud_ “sun” + _kib_ “flourish, generate”,
and _nun_ “great”. The sign KIB suggests the idea “double” and hence, of
course, “generate, beget” (MSL. p. 203). _Nun_, of course, = _rabu_
“great” (Br. 2628), while _na_ must be the phonetic complement and _ge_
the _nota genitivi_ as used in the next Hymn. The form _ud-kib-nun_ then
seems to mean “the great (_nun_) generative force (_kib_) of the sun”
(_ud_); a name applied to Sippar had been from time immemorial the seat
of the worship of the sun-god Šamaš (RBA., pp. 69, 117).
_Id-ud-kib-nun-na-ge_ then simply means “the river (_id_) of (_ge_)
Sippar”, viz., the Euphrates, which was usually termed in Sumerian
_Bura-nunu_ “the great stream” (MSL. p. 7, C).
_a im-si_ (see on line 23).
27. _id nu e-bi laḥ-e a im-si ^dimmer Šis-^ki-kam_
The empty river is filled with water by Nannar.
_id_ (see on line 25).
_nu_, regular Sumerian negative adverb, equal to the Assyrian _la_.
_e-bi_ equals noun _e_ and suffix _bi_. _e_ equals _mu_, “water” (Br.
5844). We have also had _e_ equal to _ḳabu_, “speech” (Hymn to Bel, line
14). _bi_ is a suffix of the third person singular (see Br. 5135). _bi_
gets its demonstrative nature from the conception “speak” which seems to
be the primary one in the old Babylonian linear hieroglyph.
_laḥ-e_ consists of root _laḥ_ and vocalic prolongation _e_. _laḥ_
equals _misu_ “wash” (Br. 6167). It is used of washing the hands and
feet. It gets the idea “wash” from the idea “servant” who does the
washing, but it may have meant “servant” before it meant “wash”. It
often has the phonetic complement _ḥa_ or _ḥi_. Literally the clause
read: “the river whose water washes not”.
_a im-si_ (see on line 23).
_^dimmer Šis-^ki-kam_ equals god-name _^dimmer Šis-^ki_ plus _kam_ =
KAMMU without doubt (see CT. XV, Colophon of Tablet 29623, plate 12).
_kam_ is a well recognized determinative used after ordinal numerals. It
no doubt occupies this position as a genitive particle, but, as a
genitive sign, it may be used after words other than numerals; and, in
fact, is so used in Gudea. It is evidently a lengthened form of the
postposition _ka_; being _ka_ plus _am_ (see SVA. p. 60).
28. _sug maḥ sug ban-da a im-si ^dimmer Šis-^ki-kam_
The great marsh, the little marsh is filled with water by Nannar.
The sign looks like MA but perhaps the copyist made a mistake. _maḥ_
(see Hymn to Bel, line 23).
_sug_ equals _⋅u⋅u_, “marsh”. The sign is the enclosure-sign KIL with
the “water” sign AU within the “enclosure” sign.
_ban-da_: the signs are DUMU and DADDU. DUMU has several values, the
chief of which are _dumu_, _tur_ and _ban_. _dumu_ equals _maru_, “son”.
We have met the value _dumu_ or its dialectic equivalent _ṭumu_,
represented by ṬU and MU (see on line 5). _tur_ equals _⋅iḥru_, “small”,
and is naturally followed by the phonetic complement _ra_. _lan-da_ also
equals _⋅iḥru_ “little” (Br. 4133).
_a im-si_ (see on line 23).
_^dimmer Šis-^ki-kam_ (see line 27).
29. _er lim-ma ^dimmer En-zu_
Penitential Psalm to Sin.
_er-lim-ma_ (see Hymn to Bel, line 27).
_^dimmer En-zu_ “lord of wisdom” is the other name by which Sin is known
in Sumerian. We have had one name above; viz., _^dimmer Šis-^ki_.
_^dimmer En-zu_ is no doubt in genitive relation to the preceding part
of the line, although the _nota genitivi_ is lacking. In another hymn to
Bel (CT. XV, Tablet 29644, plate 12), the genitive relation is signified
by the postposition _kam_. The words are: _er-lim-ma ^dingir
En-lil-la-kam_.
Chapter III
Tablet 29631, Plates 15 and 16, Hymn To Adad
Obverse
1. _[ḥad-]e(UD.DU)-a mu-zu an[-zak-ku]_
In the lightning flash thou proclaimest thy name.
2. _^dimmer Mer(IM) bi-maḥ ḥad-e(UD.DU)-a mu-zu an[-zak-ku]_
O Adad, in the mighty thunder the lightning flash thou declarest thy
name.
3. _[^dimmer] Mer(IM) dumu An-na bi-maḥ ḥad-e(UD.DU)-a mu-zu
an-za[k-ku]_
O Adad, son of Anu, in the mighty thunder and the lightning flash
thou declarest thy name.
4. _u-mu-un ni(IM)-ki-ge(KIT) bi-maḥ ḥad-e(UD.DU)-a mu-zu an-za[k-ku]_
O lord, dread of earth, in the mighty thunder and the lightning
flash thou declarest thy name.
5. _^dimmer Mer(IM) u-mu-un ib(TUM)-mal(IG)-la bi-maḥ ḥad-e(UD.DU)-a
mu-zu an[-zak-ku]_
O Adad, lord of great wrath, in the mighty thunder and the lightning
flash thou declarest thy name.
6. _bar(maš?)-tab-ba u-mu-un dimmer ama-an-ki-ga bi-maḥ ḥad-e(UD.DU)-a
[mu-zu an-zak-ku]_
O twin, lord, bull-god of heaven and earth, in the mighty thunder
and the lightning flash thou declarest thy name.
7. _a-a ^dimmer Mer(IM) u-mu-un ud-da bar-ru-a mu-zu an-zak-ku_
O father Adad, lord, when the light is darkened thou declarest thy
name.
8. _a-a ^dimmer Mer(IM) u(UD)-gal-la bar-ru-a mu-zu an-zak-ku_
O father Adad, when the great day is darkened thou declarest thy
name.
9. _a-a ^dimmer Mer(IM) uku(UG)-gal-la bar-ru-a mu-zu an-zak-ku_
O father Adad, when the great king is cut off thou declarest thy
name.
10. _^dimmer Mer(IM) uku(UG) An-na bi-maḥ ḥad-e(UD.DU)-a mu-zu
an-zak-ku_
O Adad, king of Anu, in the mighty thunder and the lightning flash
thou declarest thy name.
11. _mu-zu kalam(UN)-ma mu-un-ru(UL)-ru(UL)-ru(UL)_
Thy name is mightily magnificent in the earth.
12. _me-lam(NE)-zu kalam(UN)-ma tug(KU)-gim im-mi-in-dul_
Thy brightness covers the land like a garment.
13. _za ḥad(PA) aka(RAM)-zu-šu(KU) kur-gal a-a ^dimmer Mu-ul-lil sag
im-da-sig(PA)-gi_
The lightning of thy thunder smites the head of the great mountain,
father Bel.
14. _urša(ḤAR.DU)-zu ama(DAGAL) gal ^dimmer Nin-lil ba-e-di-ḥu-laḥ-e_
Thy thunder terrifies the great mother Belit.
15. _^dingir En-lil-li dumu-ni ^dimmer Mer(IM)-ra a(ID)
mu-un-da-an-aka(RAM)_
Bel to his son Adad measures out power.
16. _mulu dumu-mu u(UD) um-me-ši-si-si u(UD) um-me-ši-la-la_
Thou who art my son, the day thou didst lift up the eye, the day
thou didst look!
17. _^dimmer Mer(IM)-ri u(UD) um-me-ši-si-si u(UD) um-me-ši-la-la_
O Adad, the day thou didst lift up the eye, the day thou didst look!
18. _u(UD) iminna-bi-meš ba-gan-tal(RI)-la u(UD) um-me-ši-la-la_
During seven days thou didst blow a full blast when thou didst look.
19. _u(UD) i(KA) di-zu-ka ḥar(GUD)-ḥa-ra ab-ba u(UD) um-me-ši-la-la_
It was the day of the word of the word of thy judgment, O bull-god
of the abyss, the day thou didst look.
20. _nim-gir luḥ su-ši-šu(KU) mu-ra-du-ud_
As the lightning, the messenger of terror, thou didst go.
21. _mulu dumu-mu ru(UL) gin(DU)-na-gin(DU)-na a-ba zi-gi-en
te-ga(BA)_
When thou who art my son goest violently about, who can attack like
thee!
Reverse
22. _ki bala ḥul gig a-a muḥ-zu-šu(KU) a-ba za-e-gim te-ga(BA)_
The troublesome evil hostile land, O father, which is against thee;
who like thee can attack!
23. _na(DAḲ) imi tur-tur-e šu-um-me-ti a-ba za-e-gim te-ga(BA)_
The little stone of the storm do thou take! Who can attack like
thee!
24. _na(DAḲ) gal-gal-e šu-um-me-ti a-ba za-e-gim te-ga(BA)_
The large stone do thou take! Who can attack like thee!
25. _na(DAḲ) tur-tur-zu na(DAḲ) gal-gal-zu muḥ-ba u-me-am(A.AN)_
Thy little stone, thy large stone, on it (the land) it lieth!
26. _ki-bala-a zi-da-zu u-mu-e-gul da bur(BU) su u-mu-e-se_
The hostile land thy right hand destroys. It gives powerful bodily
destruction (?)
27. _^dimmer Mer(IM)-ri dug(KA)-dug(KA)-ga a-a muḥ-na-šu(KU)
geš(IZ)-ni ba-ši-in-ag_
Adad, when he speaks (to one), O father, on him he imposes his
government.
28. _a-a ^dimmer Mer(IM) e(BIT)-ta e(UD.DU)-a-ni u(UD) i(KA) di
na-nam_
Father Adad, when he comes out of the house, he fixes the day of
judgment.
29. _e(BIT)-ta eri-ta e(UD.DU)-a-ni uku(UG) ban(TUR)-da na-nam_
When he comes out of the house or out of the city, he fixes the
great day.
30. _eri-ta an-na-ta gar(ŠA)-ra-ni u(UD) i(KA)-ḥar-ra na-nam_
When he establishes himself out of the city out of heaven, he fixes
the day of curse.
31. _... er(A.ŠI) lim(LIB)-ma ^dimmer Mer(IM)_
..... Hymn to Adad.
This hymn we find to be full of action. The lightning flashes in the
first line, and we see at least three distinct kinds of storm placed on
the scene, one succeeding the other. The thunder storm first passes over
our head. We see the lightning, we hear the roar of the thunder, the
earth is placed in fear, the day turns dark, the top of the mountain is
smitten, the very gods themselves are terrified. Secondly comes the
flood. The storm of the hour is lengthened into one of days. It becomes
a deluge of judgment on the earth. The words say seven days, but in such
poetic discourse seven might perhaps simply mean “many”. Finally, there
is a decided change in the scene. The flood has passed away. The
death-destroying hail-storm falls upon us, not simply the little
hail-stones, but the great hail-stones. The day, of course, has come.
But the effects of Adad’s power so artistically set forth in this hymn
are secondary, as placed beside the dignity of the god himself. The word
of Adad is absolute and all-powerful. He is a god of great wrath. He is
a real bull-god, of heaven and earth. He can put the heavens out of
sight. He can make day as black as the darkest night. He can split the
earth with his lightning. He can flood the land with water. He can pelt
its inhabitants with stones. Yet in all this he consults with father
Bel.
Obverse
1. _[ḥad]-e-a mu-zu an[-zak-ku]_
In the lightning flash thou proclaimest thy name!
_ḥad-e-a_ is a _ḥal_-clause, consisting of noun _ḥad_, participle _e_
and postposition _a_, and means “in the going out of the sceptre”, or
freely, “in the lightning flash”. The apodosis is _mu-zu an-zak-ku_.
_ḥad_ (PA) equals _ḥaṭṭu_, “sceptre” (Br. 5573). The value _ḥad_ may be
of Semitic origin, but note that its cognate _ḥud_ is equal to _namuru_,
“brightness” (Br. 5582), as is also _kun_, another value of PA “staff”;
then PA = “a lighted torch”. _e_ we have had as equal to _a⋅u_ (Hymn to
Bel, line 15). _e_ is also equal to _šupu_, “flashing” (Br. 5638). _a_
equals _ina_, “in” (Br. 11365).
_mu-zu_ means “thy name”. _mu_ equals _šumu_, “name” (Br. 1235).
_an-zak-ku_ is a verb. _an_ is an indeterminate verbal prefix. The
context shows it to be of the second person (see MSL. p. XXVI). _zak-ku_
may mean “utter a decree” (Br. 6519). For example, _zak_ equals
_tamitu_, “a decree” (Br. 6493). Perhaps it could as well be a verb
signifying “to decree”, or “to establish”. _ku_ also equals _tamu_,
“utter” (Br. 10555), but it would be simpler to make _ku_ a phonetic
complement to _zak_. It may be that we ought to read the clause: “thy
name utters the decree”. But “thy name” has the usual position of the
object. It is also rather awkward to regard _zak_ as an object placed
between the verbal prefix and the verb.
2. _^dimmer Mer bi-maḥ ḥad-e-a mu-zu an[-zak-ku]_
O Adad, in the mighty thunder and the lightning flash thou declarest
thy name.
_^dimmer Mer_: this is the Sumerian name of the storm-god. _Mer_ being
one of the values of the sign IMMU. The fact that the sign in some cases
in this hymn (e. g. lines 15 and 17) is followed by the phonetic
complement _ri_ or _ra_ shows that _Mer_ is the value intended for the
name of the god. _Mer_ is probably from _imi_ changed to _immer_ and
then to _Mer_ and hence, like _imi_, means “wind” and “storm”. The name
_Mer_ offers no suggestion as to the origin of the Semitic names
_Rammanu_ and _Addu_.
_bi-maḥ_ equals “mighty utterance”. _bi_ (see Hymn to Sin, line 13).
_maḥ_ (see Hymn to Bel, line 23).
_ḥad-e-a mu-zu an-zak-ku_ (see on line 1).
3. _[^dimmer] Mer dumu An-na bi-maḥ ḥad-e-a mu-zu an-sa[k-ku]_
O Adad, son of Anu, in the mighty thunder and the lightning flash
thou declarest thy name.
_dumu_ (see Hymn to Sin, line 5, _ṭu-mu_).
_An-na_, ideogram for the god of heaven, plus phonetic complement. Note
that AN for the god Anu does not take the determinative god sign.
Probably the omission is due to the desire to avoid the occurrence of AN
twice in succession. It must have been after Adad had taken the place of
Ištar in the second triad of gods that Adad was called the son of Anu.
The earlier arrangement was Anu, Bel, Ea, Sin, Šamaš and Ištar. The
later order was Anu, Bel and Ea, as rulers of the universe, and Sin,
Šamaš and Adad, as rulers of heaven under the command of Anu. This new
grouping was the result of a theological development. Ištar was found to
be one of the planets, and, therefore, not to be classed longer along
with Sin and Šamaš. Adad, the god of the atmosphere, was thought to be a
personality of sufficient dignity to take the place formerly occupied by
Ištar.
_bi-maḥ ḥad-e-a mu-zu an-zak-ku_ (see on lines 1 and 2).
4. _u-mu-un ni-ki-ge bi-maḥ ḥad-e-a mu-zu an-zak[-ku]_
O lord, dread of earth, in the mighty thunder and the lightning
flash thou declarest thy name.
_u-mu-un_ (see Hymn to Bel, line 1).
_ni-ki-ge_: _ni_ is a value of IMMU equal to _puluḥtu_, “fear” (see Hymn
to Bel, line 18). _ki_ equals _ir⋅itu_, “earth” (see Hymn to Bel, line
9). _ge_ is a postpositive sign of the genitive (see Br. 5935.)
_bi-maḥ ḥad-e-a mu-zu an-zak-ku_ (see lines 1 and 2).
5. _^dimmer Mer u-mu-un ib-mal-la bi-maḥ ḥad-e-a mu-zu an[-zak-ku]_
O Adad, lord of great wrath, in the mighty thunder and and the
lightning flash thou declarest thy name.
_ib-mal-la_: _ib_ is a value of TUM equal to _agagu_, “anger” (Br.
4954). _mal_ is a value of IḲU which is dialectic for PISANNU and also
for MA.AL (see Hymn to Bel, lines 1 and 18, and Hymn to Sin, line 2).
_ib-mal_ = “wrathful” (Br. 2242).
_bi-maḥ ḥad-e-a mu-zu an-zak-ku_ (see on lines 1 and 2).
6. _tab-tab-ba u-mu-un dimmer ama-an-ki-ga bi-maḥ ḥad-e-a [mu-zu
an-zak-ku]_
O twin, lord, bull-god of heaven and earth, in the mighty thunder
and the lightning flash thou declarest thy name.
_bar-tab-ba_ equals _tu’amu_, “twin” (Br. 1896). _maš_ equals _tu’amu_
(Br. 1811), while the cognate _bar_ equals _tappu_, “companion” (Br.
1807). _maš_, which represents the idea “cut”, is more primitive than
_bar_ which represents the idea “side”. _maš_ is also equal to _mašu_,
“twin”, a Sumerian loan-word in Assyrian. _tab_ equals _tappu_ (Br.
3775). _tab_ may have been inserted, that _bar_ “companion” should be
taken rather than the narrower word “twin” (Hymn to Sin, line 16). _ba_
is a phonetic complement (Br. 102 and Hymn to Bel, line 25). Adad is
called “twin” or “companion”, because he possessed a composite nature,
comprising in himself the elements of several gods. The manifestations
of power seen in wind and rain and in lightning and thunder, would
logically lead to the conclusion that his nature was divided, or that he
brought to his aid several gods endowed with powers suited to different
kinds of effort. The gods that aided Adad were sometimes looked upon as
birds, one of whom was the god Zu, who presided over the tempest. Zu’s
mother was Siris, lady of the rain and clouds. Then there was Martu, the
lord of the squall, and Barḳu, the genius of the lightning. The son of
Zu was a strong bull who pastured in the meadows, bringing abundance and
fertility. There was also Šutu, the south wind. He, no doubt, was an
agent of Adad’s. There is another way in which Adad may be looked upon
as twin-like in his nature. He could pass suddenly from the fiercest
anger to gentlest kindness. He was represented in sculpture as carrying
a battle-axe. Kings invoked his aid against their enemies. In his
passionate rage he destroyed everything before him. When his wrath was
appeased, however, there might come the gentle breeze and the refreshing
shower. The fields which he had devastated he also caused to blossom and
produce fruit and grain.
_dimmer_ (see Hymn to Bel, line 2).
_ama-an-ki-ga_: _ama_ equals _rimu_, “bull” (see Hymn to Bel, lines 7
and 9). _an_ (see Hymn to Bel, line 18). _ki_ (see on line 4). _ga_
seems to be a postposition (see MSL. p. XVI). _ga_ might perhaps be
equal to _bašu_, “being” (Br. 6109).
_bi-maḥ ḥad-e-a mu-zu an-zak-ku_ (see on lines 1 and 2).
7. _a-a ^dimmer Mer u-mu-un ud-da bar-ru-a mu-zu an-zak-ku_
O father Adad, lord, when the light is darkened, thou declarest thy
name.
_a-a_ (see Hymn to Bel, line 3).
_ud-da_: _ud_ equals _urru_, “light” (Br. 7798, also Hymn to Sin, line
17). _da_ is a phonetic complement (see Hymn to Bel, line 16).
_mu-zu an-zak-ku_ (see on line 1).
8. _a-a ^dimmer Mer u-gal-la bar-ru-a mu-zu an-zak-ku_
O father Adad, when the great day is darkened, thou declarest thy
name.
_u-gal-la_: _u_ (see Hymn to Sin, line 17). _gal-la_ (see Hymn to Bel,
line 14).
_bar-ru-a_: _bar_ equals _parasu_, “cut off” (Br. 1785). The idea “cut”,
however, is more usually expressed by the value _maš_ (see on line 6).
_ru_, being a phonetic complement, limits us to the choice of the value
_bar_ here.
9. _a-a ^dimmer Mer uku-gal-la bar-ru-a mu-zu an-zak-ku_
O father Adad, when the great king is cut off, thou declarest thy
name.
_uku-gal-la_: _uku_ a value of UG, which is here a Babylonian sign
found, for instance, in the Cyrus Cylinder, equals both _umu_, “day”,
and _šarru_, “king” (Br. 3861 and 3862). _gal-la_ (see on line 8).
10. _^dimmer Mer uku An-na bi-maḥ ḥad-e-a mu-zu an-zak-ku_
O Adad, king of Anu, in the mighty thunder and the lightning flash
thou declarest thy name.
_^dimmer Mer_ (see on line 2). _uku_ (see MSL. 344 and on line 9).
11. _mu-zu kalam-ma mu-un-ru-ru-ru_
Thy name is mightily magnificent in the earth.
_mu-zu_ (see on line 1).
_kalam-ma_: _kalam_ as a value is related to the sign-name KALAMMU and
equals _matu_, “land” (Br. 5914). We have already had the value _un_
(see Hymn to Bel, line 1). _ma_ is a phonetic complement (see Hymn to
Bel, line 1).
_mu-un-ru-ru-ru_: _mu-un_ (see Hymn to Sin, line 17). _ru-ru-ru_ (see
Hymn to Sin, line 14). A double form like _ru-ru_ is common, but the
triple form is rare, and expresses a very unusual emphasis.
12. _me-lam-zu kalam-ma tug-gim im-mi-in-dul_
The brightness covers the land like a garment.
_me-lam-zu_ (see Hymn to Bel, line 21).
_kalam-ma_ (see on line 11).
_tug-gim_: _tug_ equals _⋅ubatu_, “clothing” (Br. 10551). _gim_ is an EK
form. We have had the ES form _dim_ (Hymn to Sin, line 11).
_im-mi-in-dul_: _im_ is an indeterminate verbal prefix, but commonly
used for the third person (see Br. p. 545). _mi-in_ is a verbal infix,
used chiefly of the third person (MSL. pp. XXIV and XXXII). Its
antecedent here is _kalam-ma_. _dul_ equals _katamu_, “cover”, but _du_
also equals _šubtu_, “dwelling” (see Hymn to Bel, line 14), connoting in
both instances the idea “cover, shelter”.
13. _za ḥad aka-zu-šu kur-gal a-a ^dimmer Mu-ul-lil sag im-da-sig-gi_
The stone of the sceptre of thy thunder strikes the head of the
great mountain, father Bel.
_za_ equals _abnu_, “stone” (Br. 11721 and Hymn to Sin, line 18). There
is another sign used more commonly than ZAU to represent “stone”;
namely, DAḲḲU.
_ḥad_ (see on line 1).
_aka-zu-šu_: _aka_ equals _ramamu_, “roar” (Br. 4746). The meaning of
RAM as _ramamu_ seems to come through mnemonic paronomasia by way of the
value _aka_ as equal to _ramu_, “love”. It is important to distinguish
_ramamu_ from _Ramman_, an Assyrian name for _Mer_ meaning “thunderer”,
as well as from _ramanu_, “self”. _ramanu_ self is often a pun on
_Ramman_. _zu_ (see Hymn to Bel, line 21). _šu_ (see Hymn to Bel, line
15).
_kur-gal_: _kur_ (see Hymn to Bel, line 3). _gal_ (see Hymn to Bel, line
14).
_a-a ^dimmer Mu-ul-lil_ (see Hymn to Bel, line 3). In the Hymn to Bel
(line 16), Bel seems to be called a mountain. The thought probably is
suggested by E-kur of Nippur.
14. _urša-zu ama gal ^dimmer Nin-lil ba-e-di-ḥu-laḥ-e_
Thy thunder terrifies the great mother Belit.
_urša_ equals _ramamu_ (Br. 8556). _ur_ is a value of ḤAR which itself
may mean _ramamu_ (Br. 8539) and _ša_ is a value of DU which we know
means _alaku_. _urša_ must mean “advancing thunder”.
_ama_ equals _ummu_, “mother”. The idea of “mother” arises out of
“amplitude”, which the sign is intended pictorially to represent.
_damal_ is a common value of the same sign (see Hymn to Bel, line 10).
_gal_ (Hymn to Bel, line 14).
_^dimmer Nin-lil_. _Nin-lil_ is the Sumerian name of Belit, the consort
of Bel. _Nin_ equals _Beltu_, “lady”. _lil_ has the same meaning as in
_En-lil_ or _Mul-lil_ (see Hymn to Bel, line 2). _Nin-lil_ is exactly
the reverse with respect to sex of _En-lil_. Belit, like Bel, had a
temple at Nippur which dates back apparently to the time of the early
dynasties of Ur. It was, however, simply a dim shadow of the temple of
Bel. The goddess of the divine family never achieved the popularity
attained by the god, the father of the family. Besides being called
_Nin-lil_, “lady of mercy” (Br. 5932), she was sometimes called
_Nin-ḥar-sag_, “lady of the high mountain”, which would indicate that
she dwelt with Bel in _E-kur_, “the mountain house”. Under the name of
_Nin-ḥar-sag_, Belit had a temple also at Girsu, one of the divisions of
the town of Lagaš. _Nin-ḥar-sag_ was sometimes addressed as “the mother
of the gods”.
_ba-e-di-ḥu-laḥ-e_ is a verb. _ba_ is an indeterminate verbal prefix.
Here it is third person (see Hymn to Bel, line 25). _e_ (see Hymn to
Bel, line 18). _di_ is an unusual infix; it is probably used here in the
interest of vowel harmony for _da_ (see Hymn to Bel, line 16). _ḥu-laḥ_
is the verb itself and is equal to _galatu_, “frighten” (Br. 2076). On
closer analysis, _ḥu_ must be a prefix of generalization; for example
_ḥu_ may equal _amelu_, “man” (Br. 2050). _laḥ_ must be the real verb;
it is equal to _galatu_ (Br. 6166). _e_ must be a vowel of prolongation.
The usual phonetic complement after _laḥ_ is _ḥa_.
The fear of the lightning of Adad in this hymn is somewhat like that
expressed in the Babylonian Epic of Gilgameš, Eleventh Tablet. The lord
of the storm caused the heavens to rain heavily. There arose from the
foundation of heaven a black cloud. The thunderbearers marched over
mountain and plain, and Ninib continued pouring out rain and Adad’s
violence reached to heaven. The southern blast blew hard. Like a
battle-charge upon mankind the waters rushed. One could no longer see an
other. The gods were dismayed at the flood. They sought refuge by
ascending the highest heaven, cowering like dogs. On the battlements of
heaven they crouched and Ištar screamed like a woman in travail.
15. _^dingir En-lil-li dumu-ni ^dimmer Mer-ra a mu-un-da-an-aka_
Bel to his son Mer measures out power:
_^dingir En-lil-li_: Bel’s name has appeared before in this hymn, but in
the ES form (line 13). _^dingir En-lil_ (see Hymn to Sin, line 5). _li_
(see Hymn to Bel, line 23).
_dumu-ni_: (see on line 3). _ni_ (see Hymn to Bel, line 13).
_a_ (see Hymn to Bel, line 14) = ID.
_mu-un-da-an-aka_: _mu-un_ (see Hymn to Sin, line 17). _da-an_ is a
verbal infix (MSL. pp. XXIV and XXXII). Its antecedent here is
_dumu-ni_. _aka_: we have had _aka_ equal to _ramamu_ (line 13), but
here we have aka equal to _madadu_, “measure out”. _madadu_, “measure
out”, is a pun on _madadu_, “love” (thus MSL. p. 21).
16. _mulu dumu-mu u um-me-ši-si-si u um-me-ši-la-la_
Thou who art my son, the day thou didst lift up the eye, the day
thou didst look!
_mulu_: The sign is the usual ideogram for “man”, but may stand for the
Assyrian _ša_, as here. Note that the sign takes the value _lu_ in
composition (see Hymn to Bel, line 20).
_dumu-mu_: _dumu_ (see line 3). _mu_ is a suffix of the first person
(Br. 1241). There are three pronominal _mu’s_. First, the determinate
pronominal suffix mu of the first person, cognate with _ma-e_, the
personal pronoun of the first person; this is the _mu_ we have here.
Secondly, there is a _mu_ of _mu-un_, the indeterminate verbal prefix.
_mun_ or _mu-un_ is simply this _mu_ nasalized. We have had this _mu_
quite often. Finally, there is another _mu_, an indeterminate suffix,
which is related to _mu_ of _mu-un_, rather than to _mu_, the cognate of
_ma-e_. This indeterminate _mu_ is found at the end of relative clauses.
We shall meet it in the Hymn to Tammuz (see below).
_u_ (see Hymn to Sin, line 17).
_um-me-ši-si-si_ is a verb. _um-me_ is a indeterminate verbal prefix,
but is chosen here for the second person, since _mu-un_ is so often used
for the third person. _umme_ is not a very common prefix. It stands for
_ume_ which is a shortened form of _umeni_. _ši_: ŠI with the value
_ige_ or _ide_ we have seen equals _inu_, “eye” (see Hymn to Sin, line
16). _ši_ here, however, seems to be regarded as a part of the verbal
stem and hence slips in between the prefix and the root. _si-si_ (see
Hymn to Bel, line 22). The Sumerian idiom means “fill the eye”.
_um-me-ši-la-la_: _um-me-ši_ (just explained). _la-la_: _la_ is a value
of LALLU which occurs as a phonetic complement in the word _En-lil-la_
(Hymn to Sin, line 5) also equals _našu_, “lift up” (Br. 10101).
17. _^dimmer Mer-ri u um-me-ši-si-si u um-me-ši-la-la_
O Adad, the day thou didst lift up the eye, the day thou didst look!
_^dimmer Mer_ (see on line 2). _ri_ (see Hymn to Bel, line 19).
_u um-me-ši-si-si u um-me-ši-la-la_ (see on line 16).
18. _u iminna-bi-meš ba-gan-tal-la u um-me-ši-la-la_
During those seven days thou didst blow a full blast, when thou
didst look.
_u_ (see Hymn to Sin, line 17).
_iminna-bi-meš_: _iminna_ is the Sumerian word for “seven”. The sign in
our text consists of seven uprights, four above and three below. The
Assyrian form consists of three above, three in the middle and one at
the bottom. _bi_ is the demonstrative pronoun = “those” (Br. 5134 and
Hymn to Sin, line 27). _meš_ is the Sumerian sign of the plural number
(Br. 10470). The sign is composed of ME and EŠ and means “many”.
_ba-gan-tal-la_: _ba_ (see on line 14); _ba_ = prefix. _gan_ is an infix
here of adverbial and corroborative character (see Hymn to Bel, line 9).
_tal_ is a value of RI equal to _zaḳu_, “blow” (Br. 2581). We assume
_tal_ to be the correct value because of the following LALLU = _la_ (see
on line 16).
_u um-me-ši-la-la_ (see line 16). This interesting statement on the
flood agrees entirely with the story of the flood in the Eleventh Tablet
of the Babylonian Epic of Gilgameš. The difference between the length of
the Hebrew and that of the Babylonian deluge is significant. The
narrative of Pirnapištim, the Babylonian Noah, is quite graphic. He
represents the gods as seated weeping, their lips covered in fear. Six
days and nights the wind blew. When the seventh day appeared, the storm
subsided, the sea began to dry and the flood was ended. He looked upon
the sea, mankind was turned to clay, corpses floated like reeds. He
opened the window. He sent forth a dove which returned. He sent forth a
raven, which saw the carrion on the water, ate, and wandered away, but
did not return. He built an altar on the peak of the mountain and set
forth vessels by sevens. The gods smelled the savour and gathered to the
sacrifice, and the great goddess lifted up the rainbow which Anu had
created. Those days he thought upon and forgot not.
19. _u i di-zu-ka ḥar-ḥa-ra ab-ba u um-me-ši-la-la_
It was the day of the word of thy judgment, O bull-god of the abyss,
the day thou didst look.
_u_ (line 16).
_i_ equals _amatu_, “word” (Br. 518, see also Hymn to Sin, line 16).
_di-zu-ka_: _di_ equals _denu_, “judgment” (Br. 9525 and Hymn to Bel,
line 7). _zu_ (Hymn to Bel, line 21). _ka_ = _nota genitivi_ (Hymn to
Bel, line 1).
_ḥar-ḥa-ra_ is the same as _ḥar-ḥar-a_. _ḥar_ is a value of GUṬṬU,
meaning _ḳardu_, “heroic one” (MSL. p. 174). We have had the sign with
the value _gu_ (Hymn to Bel, line 9). _ḥa-ra_, phonetic representation
of _ḥar-a_, with the same meaning as _ḥar_ of GUṬṬU, plus phonetic complement. |
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