Stephen Langdon

“ It is likewise a lament to the sorrowful mother goddess.
The student of Sumero-Babylonian religion will not fail to comment upon one remarkable lacuna in the religious literature of every Sumerian city which has been excavated. Prayers of the private cults are almost entirely nonexistent. Later Babylonian religion is rich in penitential psalms written in Sumerian for use in private devotions. These are known by the rubric eršagģunga, or prayers to appease the heart. Only one has been found in the Nippur collection,22 and none at all have been recovered elsewhere. ”

“ Kushu, the evil satyr who receives the sin-bearing scapegoat, hovers over the homes of men. Muḫru, the deity who receives burnt offerings, or incarnation of the fires of sacrifice, dwells at the city-gate. ”

“ In fact one liturgy actually names Ninlil as the goddess of Keš, SBP. 24, 74. On the other hand, a cult document of the Neo-Babylonian period names Kallat Ekur, the bride of Ekur, as the goddess of U-pi-ia or Opis, VS. VI. 213, 21.415 The bride of Ekur is Ninlil. Thus the twin cities Keš and Opis of Sumer with their cult of the earth mother Ninharsag or Nintud were imitated in later times in Akkad and located on the Tigris where Opis survived into Greek times (ωπις) and Keš seems to have become confused in writing with Kiš a famous city near Babylon. ”

“ That they are of prime importance is universally accepted.
From the point of view of the history of religion I would assign the liturgical texts to the second group in order of importance. Surprisingly few fragments from the long canonical daily prayer services have been found. In fact, about all of the perfected liturgies such as we know the Sumerian temples to have possessed belong to the cults of deified kings. In the [pg 236] entire religious literature of Nippur, not one approximately complete canonical prayer service has survived. ”

“ The redactor indicates the remaining titles by a rubric “ (Recite the title) of a [pg 291] god until they are finished.” The rubric is in Semitic which shows that the redaction was done by Semitic scholars.
The series as it finally issued from the hands of the liturgists in the Isin period was written upon a huge five (?) column tablet, the lower half of which has been published by Zimmern, Altsumerische Kultlieder, No. 11. Each column contained about fifty lines. There are no giš-gí-gal or antiphons after the melodies, ten of which I have been able to restore. ”

“ Long liturgical services were evolved in the temples at Nippur as we know from a few fragments of large five column tablets.11 The completed composite liturgies or canonical breviaries as they finally received form throughout Sumer in the Isin period were made by selecting old songs of lament and praise and re-editing them so as to develop theological ideas. Characteristic of these final song services is the titular litany as the penultimate song and a final song as an intercession. A considerable number of such perfected services exist in the Berlin collection. ”

“ Next in importance is a large six column tablet containing a mythological and didactic hymn on the characteristics of the virgin mother goddess.3 A long mythological hymn in four columns4 on the cohabitation of the earth god Enlil and the mother goddess Ninlil and an equally long but more literary hymn to the virgin goddess Innini5 are good examples of this group of tablets in the Nippur collection.6 One of the most interesting examples of didactic composition is a hymn to the deified king Dungi of Ur. ”

“ The reverse of the tablet is even more mystic and subtle. The first section connects various cult substances with parts of the body. White wine and its bottle influence the eyes. White figs pertain to a woman's breasts. Must or mead have power over the limbs as the members of motion. Terms of comparison fail to suggest themselves here and we are completely disconcerted by the fancy of the Babylonian mystagogue. In the next section, which is only partially preserved, we have twelve gods of the magic rituals. ”

“ Lamentation to Innini on the Sorrows of Erech. 13859 (Poebel No. 26) This well preserved single column tablet is published by Poebel in PBS. V 26. The composition reflects the standard theological ideas found in the canonical psalms and liturgies. The mother goddess Innini is represented as a divine mother wailing for the misery of her city and her people. The calamity [pg 273] consists in the pillage of the city and its holy places by a foreign invader, who is repeatedly compared to an ox. ”

“ It is good to sing thy praise.
Liturgical Hymn to Sin. 8097 (No. 7) This liturgical composition consists of two melodies each designated by the rubric sagarram, “It is a sagar.” The entire service is sung to the tigû, a kind of flute. In the first melody of fifteen lines the choir chant the glory of the moon god and his city Ur. The second melody of twenty-four lines is apparently an address of the earth god Enlil to his son the moon god. This melody must remain obscure as long as the recurring liturgical phrase áb-mu-ba-ši-in-dib is unexplained.
[pg 277]
.... ”

“ Sakkut, a god of light and war, inexplicably protects the pools. Then follow hitherto undefined and unknown Cassite deities and a break in the tablet.
As in the Assyrian duplicate, Zimmern Rt. 27, so also here, the reverse contains a lexicographical commentary on mythological phrases. The name of the god Negun is commented upon here and most timely information is given. Both the phonetic reading of the name and the character of the deity are defined. The colophon at the end has the usual formula attached to cult instructions whose contents are forbidden to the uninitiated.
[pg 336]
1. ”

“ Here each song has an antiphon which is unusual in precanonical prayer books of the ordinary cults.16 Students of the history of liturgies will be also particularly interested in the unique breviary compiled from eight songs of prostration, a lamentation for the ancient city of Keš with theological references. This song service was popular at Nippur, for remains of at least two copies have been found in the collection. ”

“ These daily song services, all of sorrowful sentiment and invariably emphasizing humility and human suffering, are constructed by simply compiling into one breviary a number of ancient songs, selected in such manner that all are addressed to one deity. ”

“ Three meal cakes are Anu, Enlil and Ea.515 (5) The design which is drawn before the bed is the net which overwhelms all evil. (6) The hide of a great bull is Anu. [Here the hide of the bull is the symbol of the heaven god as of Zeus Dolichaîos in Asia Minor.]
(7) The copper gong516 is Enlil. But in our tablet II 13 symbol of Nergal and in CT. 16, 24, 25 apparently of Anu. The term of comparison in any case is noise, bellowing.
(8) The great reed spears which are set up at the head of the [pg 333] sick man are the seven great gods sons of Išhara. ”

“ At Keš she was identified with the unmarried and earlier deity Ninharsag.173.The line drawn across the tablet intersects the address of Innini and, if not for some unknown musical purpose, must be regarded as an error.174.For the construction, see Sumerian Grammar, § 91.175.GA = našû, variant of ga (ILA) = našû. The figure of lifting the foot and raising the hand (line 30) to Enlil refers to the attitude of adoration assumed by the mother goddess as she stands before one of the gods and intercedes for mankind. She is frequently depicted on seals in this attitude ”

“ So also in this remarkable liturgy the deified son of the great gods lives among men, becomes their patron and divine companion.
The tablet contained originally about fifty lines in each column, or 200 in all. About one-third of the first column is gone. The first melody contained at least fifty lines and ended somewhere shortly after the first line of Col. II of the obverse. It began by relating how Enlil had ordered the glory of Nippur, and then had become angered against his city, sending upon it desolation at the hands of an invader. When we take up the first lines of Obv. ”

“ How long shall the child-bearing mother, the wild-cow queen, reject her son?
38. a urú-a mu-lu im-me-a-ra306 dumu-ni zí-em-mà-na-ad-du
38. How long in the city shall he of wailing reject his son?
39. a ki-dagar-ra-ám Nippur-ám ib éš-ga-a-ra307
39. How long in the wide land, in Nippur, in the region of the vast abode?
40. a-gal-gal šel-su-su mulu ta-zu mu-un-zu308
40. Flood that drowns the harvests, who comprehends thy form?
41. e-lum a-gal-gal šel-su-su mulu ta-zu mu-un-zu
41. Exalted, flood that drowns the harvests who comprehends thy form? ”

“ Oh Enlil, arabu-bird, thou art he whose name is proclaimed in the world.
4. za-e al-me-en-na
5. d.Mu-ul-lil šag-sud-du e-ne-em zid- da
5. Enlil of unsearchable heart, of faithful word.
6. gú ki-ma-al166 e-ne-em di- di167
6. He that bends the neck, that speaks the word.
7. mu-zu kur-ra mu-un-ma-al-la-šú za-e al-me-en- na
7. Thou art he whose name is proclaimed in the world.
8. mu-zu kur-ra mu-un-ma-al-la-šú
8. At thy name which is proclaimed in the world,
9. dúg-ga-zu kur-ra ám-da-ma-al-la-šú
9. At thy discourse which is proclaimed in the world,
10. ”

“ The spirit of wrath prosperity from the Land has destroyed
30. uku-e še-ám-šá
30. and the people wail.
31. ud dug Ki-en-gi-da ba-da-an-ḳar uku-e še-ám-šá
31. The spirit of wrath peace from Sumer has taken and the people wail.
32. ud ģul-gál-e á-ba-da-an-ág uku-e še-ám-šá
32. He has sent the evil spirit of wrath and the people wail.
33. ḳin-gal-ud-da ud-da-gub-ba šu-na im-ma-an-sĭg
33. ”

“ The great decisions who (but thee) knoweth to teach?
17. kur-gul-gul ud-de-da ba-e-sĭg
17. Thou that shatterest the mountains, by a spirit of wrath thou art filled.
18. kenag d.En-lil-lá kalam-ma im-mi-ni-ri
18. Beloved of Enlil, thou hast founded the Land.
19. á-aga d.Nin-lil ba-gub-bi me-en
19. Thou art she that hast effected the mandate of Ninlil.
20. nin-mu za-pa-ág-zu-šú kur ni-gam-gam-e
20. My lady, at thy cry the lands quake.
21. ní-me-lam-ra141-zu-da nam-lù-găl-lu
21. At the fear of thy splendor let mankind
22. ”

“ Into my city of the lifting of the eyes, the home of his own abode, which is his fulness of luxury,
25. [šuruppak] -gim nam-ģar-gud- [e] gál-la-bi
25. Whose design is like Šuruppak, Reverse
1. [... áb-mu-ba-] ši-in-dib
1. [...] I have caused him to be a shepherd (?)
2. [dumu-sag d.En-lil-lá kalama me-a] mu-'u-lu en d.Áš-ìm-ür
2. [First son of Enlil, in the Land he is] ruler, lord Ašimur,
4. [ud-] -dug-ga [ki-gar-ra mu-šú ga] -sá-a
4. [“He that institutes battle” ] as a name I name.
5. d.Áš-ìm- [ür šag] -gi-pad-da-mu
5. Ašimur the ... whom my heart has chosen,
6. ”

“ In the ... plain of Eridu....325
32. a-ma-ru na-nam kur al-gul-gul
32. A tempest it is shattering the mountain.
33. ù-mu-un-e e-ne-em-mà-ni a-ma- [ru na-nam]
33. The word of the lord is a tempest.
34. šăb-bi e-lum-e a-ma-ru na- [nam]
34. The heart326 of the exalted is a tempest.327
35. šăb-bi d.mu-ul-lil a-ma-ru na-nam
35. The heart of Enlil is a tempest.
36. ù-mu-un-na šag an-šú an ní-ne ba-ni-ib-gam-ma- [ne]
36. The heart of the lord is in heaven and the heavens waver of themselves.328
37. ”

“ A string of wet meal was laid about the bed of a sick man or about any object to guard them against demons. Hence meal water symbolizes the two gods who guard against demons. See especially Ebeling, KTA. No. ”

“ Oh breath of life of thy Land, I will recite thy holy songs.
20. dingir zi-me-a tum-ma ki-bi dúg- -ga-bi....
20. Divinity who has been made agreeable unto the fury of battle, whose words unto their place....
21. šag-sud-du sal-zid lăg-lăg-ga me-zu ga-mu-ra-ab-dúg (?)
21. Thou of the unsearchable heart, who purgest faithfully, I will relate thy decrees.
22. mi-ib-azag-gà ģu-mu-e-ši-in-tu-ri
22. The holy mi-ib weapon verily thou causest to enter upon (the foe) .
23. en me-en en- ... -ul-an-na me-en
23. “A ruler am I, a ruler ... of heaven am I.160”
24. ”

“ Her symbol is the holy water jar (duk) agubba and the deity dAgubba is šu-luģ lăg-lăg-ga Erida-ge, Purifying handwasher of Eridu, CT. 24, 11, 41 = 24, 53. The river goddess dIă is also bêlit agubbê, CT. 16, 7, 255 where in l. 254 Ninḫabursildu is aḫat dA- [gub-ba] , sister of Agubba, and the river goddess is mother of Enki, or Ea, god of the sea, CT. 24, 1, 25. The reading ḫabur for A-ḪA is most probable, and the cognate or dialectic form ḫubur is a name for the mysterious sea that surrounds the world. ”

“ On a Dublin tablet often giš EL. Cf. ú-šig-el-šar = šûmu, onion.529.For the correct reading ni-ná-a, see AJSL. XXXIII 194, 159.530.Here a wood employed in magic, cf. BE. 31, 60, 6+15. In syllabars giš-BUR = gišburru, giškirru, indicates a weapon or an utensil.531.NITA-DU, fire god, title of Nergal as fire god and identical with d gĭr = Nergal.532.Here certainly Anu, heaven god, followed by Earth and Sea gods. Note also dGu-la in liturgies passim as title of Anu, BL. 136. Anu = Sin, see p. 342.533.Title of Enlil, lord of the totality of decrees. ”

“ The hide of a great bull is NINDA+GUD.562
16. im-bar d. [Utu-găl-lu
16. Gypsum is the storm god (Ninurta) .563
17. esir d.id
17. Bitumen is the river god.564
18. máš-ģul-dúb-ba-a d. [Ku-šu]
18. The scapegoat is Kushu.565 [pg 340]
19. udu-ti-la566 d. [Gira]
19. “The living lamb” is Gira.567
20. máš-gi-bil-la d. [Mu-uḫ-] ra
20. The goat of the torch568 is Muḫru.
21. še-bir-bir-ri u-pu-un-tum
21. “Scattered grain (?) ,” chick pea (?)
22. zērê ma-ka-lu-ú
22. seed-corn, eating table and
23. ”

“ I cease not to weep.
12. é-e áb amar-bi kud-du gim ní-bi-šù ūr-gíg-ga56 im-gub
12. The household like a cow, whose calf has been separated from her, stand by themselves with sorrowful souls.
13. sîg-sîg57 ni- mal- mal
13. They have lapsed into the misery of silence.
14. balag-di58 lù-ad-dug-ga-ge59-ne um-me-da-ū-a-di-gim
14. Oh sing to the lyre! The wailers like a child nursing mother who cries in woe
15. mu-bi er-ra mi-ni-ib-bal-bal-e-ne
15. because of them devised lamentation.
16. uru ù-mu-un-bi sag-ib-ta-an-dīm-ma
16. The city whose lord had been magnified,
17. ”

“ The city's interior is filled with weeping,
14. en-na38 dam39 dingir ga-ša-an-bi li-bi nu-tar-ri40
14. While the consort, its divine queen, is not solicitous for her.
15. é-gu-la za-pa-ag ib-zu-a-bi
15. The great house which knew the cry of multitudes,
16. é-ri-a-súd-gim galu nu-un-tur-tur
16. Like a vast building in ruins men enter not.
17. Nibru- (ki) uru ki ligir-ligir-gal-gal-e-ne šu-im-ma-an-ḪA41-eš-ám
17. In Nippur, the city where great princes were prosperous,
18. a-na-áš ú-gu i-ni-in-de-eš42
18. Why have they fled? [pg 249]
19. ”