^{page 15 note 1} Crozer Theological Seminary, Babylonian Publications, vol. i.

^{page 15 note 2} The literary and religious texts were published and edited in Babylonian Expedition of the University of Pennsylvania, vol. xxxi, 1914. The incantations are the original sources of those published in Cuneiform Tablets in the British Museum, vols. xvi–xvii.

^{page 17 note 1} šulma aḳabbi. Cf. Hrozný, Ninrag, 10, 23; Gudea, St. G. ii, 16.

^{page 17 note 2} Restored from iii, 9 ; v, 7 ; vi, 24–5 ; Radau, Miscel. 2, 1 : 15, has also sìg not kin, and the title seems to mean ekûtu marṣatu, “ the afflicted miserable woman,” referring to Ishtar as she who is bereft of her lover and husband. ekûtum is usually rendered by “ orphan girl”, but ekû, does not have this special sense originally. Note a-ka-a-am = enšu, ZA. 24, 26, and aku, syn. lillu, cripple, King, Creat., App. v, 59. ekû, akû, seems to have the original sense of lame, deformed. Cf. ḳat-su u šêpu-šu a-ka-at, Fossey, Bab. v, 18, 159. But musiggig > nugig became a technical title of Ishtar as the ḳadištu, consecrated one, harlot, also ištaritu, harlot. There seems to be no philological reason for this parlance. Perhaps ekûtum really means the “ abandoned ”, and hence “ she who is abandoned to a cult, isolated ”. In the line above it is difficult to decide between the original meaning of the title and its accepted sense “ harlot ”. It is here combined with a reference to her connexion with the planet Venus!

^{page 18 note 1} The restoration is based upon the character of Ishtar as a deity of light and queen of heaven, wherefore she became the daughter of Anu, RA. 12, 80, 23 ; bukurti Anim, Tammuz and Ishtar, 92, n. 2; Ebeling, KAR., p. 268, 32. See also Craig, RT. 67, 27, marat ^d· Anim = T. and I., 93. For Ishtar as consort of Anu under the title Antu, v. T. and I., 95, and RA. 14, 147, 7–10. But see line 6. ^d· Ninsianna = ^d· Ninkarrak, is marat ^d· Anim, KAR. 16, 3–4.

^{page 18 note 2} Originally nin-anna ; T. and I., 49 ; nin-na-an-na, CT. 17, 47, 95 = 16, 3, 95.

^{page 18 note 3} Glossed i-zi-ga-ri = ṭiparu, RA. 11, 149, 35, said of Ishtar as Venus. But in SBH. 109, 63, the fourth name of Ishtar is izi-gar-sir … = išātum napiḫtum, “ Fire that shines forth ” ; v. AJSL. 23, 148.

^{page 18 note 4} See the epithet of Ishtar, an sú-ud-da-ám = nûr šamê, SBH. 98, 1 = AL.³, 134, 1 ; and ^d· su-ud-ám = ^d· Aya, CT. 25, 9, 25; BA. v, 680, 8; SBP. 158, 1.

^{page 18 note 5} UD-gi, as verb and adjective = namāru, ebēbu, namru, ibbu, probably for laģ-ģi, not to be read ug. Cf. RA. 16, 92, No. 55, 3, in-da-lǎg-gi; SBP. 328, 4, lǎg-gi-dé; an-pa lǎg-gi, that shines forth on the western horizon, PBS. xii, 50, iii, 9.

^{page 18 note 6} Written ^d· Nin-gal-an-na, BE. 31, No. 46, 1. The reading nin is fixed by the Aramaic transcript of ningal as Nikal.

^{page 19 note 1} mutlillât, ii², Part, of הלע.

^{page 19 note 2} i.e. gods of the lower world.

^{page 19 note 3} Perhaps ḳarnāti rabāti munammirat, “ who shines with great horns” (?).

^{page 19 note 4} Cf. BL., No. 139, 13 ; 138, 5; PBS. x, 249, 28.

^{page 19 note 5} See PBS. x, 251, 24.

^{page 20 note 1} [sun-zi-]da and sun-zi, are rendered by rimtu šaḳûtum, as a title of Ishtar, SBH. 107, R. 13, 15, 17. The reading sun is taken from gud-sun-na, SBP. 112, 1, and am-sun = rîmu, var. am-su-ma, Nies, ii, 24, 9. zi-da = šaḳû is certainly the same root as zig, to advance, rush, rage, Sum. Gr. 258, zig 1 + 5, and šaḳû is approximately a syn. of nadru, furious, menacing.

^{page 20 note 2} On Ishtar as the mater dolorosa, v. Tammuz and Ishtar, 109–11. Cf. ašar girrānu … ṣiriḫ-ki, “ where there is lament, there is thy wailing,” ZA. 10, 298, 42. Ishtar ša tâniḫi, CT. 24, 41, 81. Note the N. Pr. Kurupi-Ishtar, “ My intercession is Ishtar,” BE. vi², 48, 42.

^{page 20 note 3} Ishtar received at the hands of Enki her supreme powers. See Poème du Paradis, 220–57. See especially p. 254, 21, and 256, 52.

^{page 20 note 4} Cf. Paradis, 248, 10.

^{page 20 note 5} Cf. RA. 11, 149, 40.

^{page 20 note 6} Cf. me šár-ra šu-dú = ša kullat parṣi šuklulat, “ She who has been authorized to exercise all mandates,” Rm. 97, Obv. 10. See Rev. i, 20. By comparsion with Col. v, 20, ud-ná-a, day of moon's darkness, udsar must mean the new moon.

^{page 21 note 1} The copy has gur-gur. gú-gur means “ to turn the neck unto ”, to repent; gu-zu gur-an-ši-ib = kišad-ki suḫir-šum-ma, ASKT. 122, 18; iv, R. 21^*b, R. 21. The passage is obscure. Perhaps read mal-mal for gur. gú-mal = kanāšu, “ he caused the Land to worship her.”

^{page 21 note 2} er-làg has the same sense as er-gin, er-tum (dimta babālu), probably = damāmu, bikîta-šakānu.

^{page 21 note 3} On this sign v. RA. 9, 162.

^{page 21 note 4} Cf. ina uppi ibbi balangi elli u-la-pa-tu-ši (= šu-mu-un-tag-[gi-ne]), They smite upon clean drum and pure cymbal to her, KAR. 16, R. 15.

^{page 21 note 5} Note that the sign , with value ub = uppu, has the form LID + KAR, and that it is also this sign which has the values šem and kir, Thureau-Dangin, RA. 17, 100. ǔb = uppu occurs regularly with lilis = lilisu, and note the form R-ba in PBS. v, 25, iv, 48.

^{page 22 note 1} balag certainly denotes a kind of kettle-drum. Note the variant ǔb in line 4, and kippat balangi, “ bowl of the drum,” CT. 12, 44, Obv. ii, 7.

^{page 22 note 2} The sign in the copy is KU, REC. 469, not túg, 468. It is, here, a variant of TAG, 1. 4, and for TAG with value tug, v. CT. 16, 11, n. 33.

^{page 22 note 3} Name of a class of workmen, Gud. St. B. 4, 6.

^{page 22 note 4} See OECT. i, 40, n. 1.

^{page 22 note 5} For kuš = šalummatu, v. PBS. v, 102, vii, 21.

^{page 22 note 6} ina zumri-ša, or eli-ša. Cf. CT. iv, 36, 25.

^{page 23 note 1} mukîlat rêši.

^{page 23 note 2} Although kalam-ma has the meaning mâtu it would be difficult to justify the rendering mātāti rapšāti, since the word invariably refers to Sumer alone in these texts. SAL-UN-MES in the inscriptions of Sennacherib (Bellino 9 ; Taylor, Cyl. iii, 38 = Luckenbill, Sen. 34, 46) is rendered nišê by Streck, ZA. 19, 240. Undoubtedly 1. 17 above contains the same ideogram. The rendering šigrêti still retained by Luckenbill would be difficult to defend.

^{page 23 note 3} The context indicates a meaning as given above. Cf. ^d· E(gi)-túg-niglal šu-dú, glossed tu-ni-ig-lal-la šu-du, She that bears a coat of mail(?), CT. 25, 3, 43.

^{page 23 note 4} For da-da-ra, syn. mir - izzu, v. RA. 12, 79, 15.

^{page 23 note 5} Same expression, BE. 29, 53, 17 ; Radau, Miscel. 5, 3 ; CT. 36, 27, 1.

^{page 23 note 6} But cf. á-mé-mu = ana idi taḫazi- a, “ for the help of my battle,” ii, R. 19b 5.

^{page 23 note 7} See PBS. x, pt. ii, No. 19, 12.

^{page 23 note 8} The verb šu-gál, “ to seize in the hand ” (Gud. Cyl. A. 18, 17 ; PBS. x, 190, 6; 147, 17) occurs here with infixed kár, which I fail to understand. Perhaps the sign is te ; šu-te-gál = laḳû?

^{page 24 note 1} e-ri = e-ra, infix of dative 2nd person singular is impossible in this context. Read un for e-ri ?

^{page 24 note 2} bêlit ḳabli. For e = NIN, v. CT. 25, 3, 51.

^{page 24 note 3} šassa’itu sāpidatu, or malât taṣriḫti. gu-du = gu-de.

^{page 24 note 4} e for ed (UD-DU); cf. AJSL.39, 172, 13.

^{page 24 note 5} Text lugal.

^{page 24 note 6} For šu-gí, šu-gi = šugîtum, a priestess of lower order, commonly serving as a concubine, v. Landsberger, ZA. 30, 68, and Koschaker, Rechtsvergleichende Studien, 226–8. This passage proves that šugîtu means an order of priestesses, and one of the order of sacred harlots.

^{page 25 note 1} badara = patarru, loan-word, BL. 79, 21, [kur-gar-]ra me-ri ba-da-ra-na. Cf. PBS. x, 200, 37.

^{page 25 note 2} For mid = miṭṭu, cf. KU- (mi-iṭ-ta), Yale Syl. 137 and (me-iṭ-ṭu), Delitzsch, Glossar, 186.

^{page 25 note 3} Cf. ǔ-zi-dé-eš mu-un-è-a, he ascends in astonishing splendour, PBS. x, pt. iii, No. 3, Rev. ii, 20 ; Var. û-zi-dé-eš, ibid., No. 4, 27. And for im, em, en = aṣû, v. Sum. Gr. 212.

^{page 26 note 1} Cf. Tammuz and Ishtar, 49, n. 2, and nin-an-na šarrat ša šamê, K. 9955, ii, 4, in Weidner's, AKF. i, 20 ff.

^{page 26 note 2} an-gú and an-ma = nalbaš šamê, a title of Ishtar, as the light which pervades the heavens from her planet. AN-MA occurs frequently in N. Pra. where it is a title of Ishtar. See Johns, ADD. 415, 8; vol. ii, App. 3, ii, 28 ; iii, R. 1, iii, 35, Nalbaš-šamê-le’u ; Bêl-tarṣi (tariṣ)-nalbaš-šamê, Tallquist, Assyr. Names, 62. Cf. JRAS. 1925, 717.

^{page 26 note 3} Cf. 1. 37 below.

^{page 26 note 4} Var. iv, 22, has áš! Cf. Nin-si-an-na a-ḫu-tum, Virolleaud, Ishtar, xiv, 28. But Venus is not always a hostile star in astrology.

^{page 26 note 5} Sign Br. 6964, which has the values dun and dul. The word tùr = tarbaṣu is expected here and a value tur for the sign is almost certain in this line.

^{page 26 note 6} Cf. iv, 27.

^{page 27 note 1} Written ANŠU + LU.

^{page 27 note 2} Written A-AN. Cf. Br. 11388 with 10901, and note that A-AN (šeg) = šurbu, chill, cold, and (še-ig) = šurêbu, CT. 35, 8, 68. The signs interchange in both senses (1) ram, (2) cold, chill, shower. šeka-anšu should have some general sense like maš-lulim (= bûl ṣêri).

^{page 27 note 3} napišti ina sêri, CT. 13, 36, 22; Gudea, Cyl. B., 4, 18 ; Thompson, Rep. 88, R. 4.

^{page 27 note 4} Cf. OECT. i, 46, 73.

^{page 27 note 5} Cf. SBP. 334, 19.

^{page 27 note 6} Cf. PBS. x, pt. iii, No. 10, R. 1, 7–8.

^{page 27 note 7} tenišêtu. Cf. KUB. iv, 11, R. 6, uku-lu = niši dašâti, prosperous people, and uku-lu-a = tenišêtu, Delitzsch, Glossar, 275.

^{page 27 note 8} puršumtu, a priestess, CT. 17, 48, 269 ; it is used of Nidaba, the grain goddess, OECT. i, 12, 8, and note um-ma (mother) = puršumtu, a title of Nidaba, PSBA. 1911, 86, 23. Possibly “ the grey haired ”, referring to Ishtar as the grain goddess. Cf. Tammuz and Ishtar, 149.

^{page 27 note 9} Cf. Gudea, Cyl. B. 7, 8.

^{page 27 note 10} Causative prefix for ša.

^{page 28 note 1} Cf. Gudea, Cyl. A. 22, 13, and v, 38, below.

^{page 28 note 2} šul is also feminine and refers to Innini; cf. iv, 18, and JRAS. 1925, 495, 31.

^{page 28 note 3} A parallel expression with imperative followed by an adverb is gur-an-ši-ib zí-ib-ba, “ Turn unto him graciously,” rendered by ša nasḫur-ša ṭâbu, SBP. 268, 11. ŭ-dug-gi-eš, then, would be ša tabrat-ša ṭâbat.

^{page 28 note 4} na’ādu is the rendering of me-ur-i-i, KAR. 15, Obv. 3 = 16, 3, said of Ninsianna = Innini, and RA. 1, 159, 17, said of Shamash. me-ur should mean ḫāmimat parṣê, ḫāmim parṣê, executor of decrees, and i-i, alone, means na’ādu.

^{page 28 note 5} That is goddess of twilight, zib = šimtân, Zimolong, Ass. 523, iii, 54 ; CT. 12, 35a, 12, and zìb = šimtum, CT. 12, 35a, 30 ; 35a, 14. Certainly = šimêtān, Arab, su ā‘an, first part of the night. See ^d· ZIB (zib) = ^d·Dilbat = Venus, CT. 19, 19a, 54. The word is rendered by telîtu, harlot, as a title of Ishtar, Craig, RT. 67, 26 = KAR. 144, 16.

^{page 28 note 6} See iv, 15.

^{page 28 note 7} Cf. kima ud-da arḫi, like the light of the new moon. Virolleaud, Adad, 33, 19. Sin is the ud of Ur, Ni. 2359, 4.

^{page 29 note 1} Var. of izi-gar ?

^{page 29 note 2} Cf. Gudea, Cyl. B. 4, 13.

^{page 29 note 3} maštaku, especially of Ishtar.

^{page 29 note 4} This seems to be a reference to the bed placed for the soul of the dead at the parentalia. Cf. the ritual of Tammuz and Ishtar, RA. 13, 107, 5, [ina imitti] ^gišnad ana eṭimmi kimti-šu [ina šumēli ma āli] ana ^d·Anunnaki kispa takassip, restored in Ebeling, Quellen, ii, No. 1, MVAG. 1918, 2. See also Zimmern, Beiträge, No. 52, 12–14, where a chair (kussû) is placed for the soul of the dead. In the passage above the reference is rather to a bed placed for the dead Tammuz, as in RA. 19, 183, 24–7.

^{page 29 note 5} The passage probably refers to the gallû demons who torment Tammuz. See SBP. 308, below ; RA. 19, 179, 15–16.

^{page 29 note 6} Text DI, but cf. ki-erím = ašar šagašte, place of annihilation, ašar raggi, a bi, Voc. Ass. in Delitzsch, Glossar, 33, and ki erím-e ba-ab-dú(g), PBS. x, 123, 29 + 33 and 271, 25 + 33, ba-ab-du.

^{page 29 note 7} For igi-bar construed with ra, v. AJSL. 39, 166, 32. A word si-di-ra, si-sá-ra, si-sĭr-ra, possible. Probably title of Tammuz.

^{page 29 note 8} The paragraph in lines 2–8, which refers to Tammuz, is introduced without any apparently logical connexion, unless the poet wished to connect the Tammuz myth with Ishtar as Venus, or Sirius. See Tammuz and Ishtar, 18.

^{page 30 note 1} Var. of an-gu, iii, 12 : 14 : 16. Semitic, ša nalbaš šamê labšat (?). Note the value gú for (garment) in RA. 10, 81, iii, 44. See 1. 23 below.

^{page 30 note 2} an is omitted here.

^{page 30 note 3} Here the sign is not KU(ku), REC. 467, but KU(tug, mud), 468 which has also a value gu, RA. 10, 81, iii, 44 ; Yale Syl. 116. Only the sign REC. 468 is permissible here if the rendering nalbašu be correct. Hence a word gu, ku, gun (Col. iii, 37) for garment would be implied.

^{page 30 note 4} This indicates a verb lul = lal, to bind, put on clothing.

^{page 30 note 5} Col. iii, 38, has zag here. Cf. šág = ṭâbu, SAI. 5275, and zag = ṭâbu, 4617.

^{page 31 note 1} This compound is unknown to me. Is it for maģ-gál-la ? See vi, 32.

^{page 31 note 2} A rubric. See BL. 82, 14, where it ends a paragraph. Cf. PSBA. 1918, 70, 10 ; 71, 19 ; 76, 28. libba-ša linûḫ ?

^{page 31 note 3} ša ana tabrāti izzazu, Hrozný, Ninrag, 14, 25 + 28.

^{page 31 note 4} This is the earliest known occurrence of the name Dilbat for Venus. It has not been found previously before the Cassite period. See Tammuz and Ishtar, 178.

^{page 31 note 5} In Zimolong, Ass. 523, iv, 35, ḪU(ri) = naprušu.

^{page 31 note 6} Cf. Myhrman, PBS. i, 11, 74.

^{page 31 note 7} Sign SAG, but iii, 20, has KA.

^{page 31 note 8} Cf. Poème Sumérien du Paradis, 145, 28.

^{page 31 note 9} gĭr-im-ma-ab-ùl-la = alik la tuš-tep-laḫ, iv, R. 23, No. 2, 5. See Hrozný, Ninrag, 32. Geller, ATU. 326, on the basis of gin-na na-an-gub-bi-en = alik la kalâta, 287, 4 (cf. 1. 1), would read ka-lu-tam for tuš-tep-laḫ, which may be right. In any case gĭr-im-ma-ab-ùl-e, Geller, 283, 7, and ibid., iii, 1, has a meaning similar to rakābu, alāku. The sign gĭr, written né, with the same sign GIR (tab) has the meaning to intercede, worship, PBS. x, 254, 30.

^{page 32 note 1} One of the seven sons of Enmešarra, god of the lower world, RA. 16, 145, 17 ; 146, 3 ; CT. 24, 5, 32.

^{page 32 note 2} Cf. ki-šu-za mu-e-tag, OECT. 15, 28. Lines 31–3 refer to Innini's journey to the lower world.

^{page 32 note 3} Var. Radau, Miscel. 2, 1, mu-ra-an-pad-e; Radau and Chiera both copied EL here, mu-ra-an-gà-gà. See v, 7.

^{page 32 note 4} Cf. CT. 32, 4, x, 5.

^{page 32 note 5} The sign is sa on variant. Cf. ninda-sa-sa = ḳalû, CT. 19, 2, K. 55, 1, and še-sa-a = labtu, ibid., 12.

^{page 32 note 6} Radau and Zimmern, read ninda-sa kua, i.e. roasted cakes and seven fish, but Thureau-Dangin, RTC. 61, R. vii, 8, še-ba aš-ba ninda-sa-ģa-ba, proves that ģa belongs with sa. See also RTC. 58, Rev. iii, 11, and 108, R. 2.

^{page 33 note 1} Var. 3, nisag.

^{page 33 note 2} Var. un-na.

^{page 33 note 3} BI-AŠ-AN.

^{page 33 note 4} For this reading, v. Sm. 306, 2, šӑ-ab-túm-ma-zu = ana bibil libbi-ka, and gaštinnam bibil libbi-ki, ZA. 5, 79, 20.

^{page 33 note 5} So Chiera's text. But of. šu-túb-bu-ur = nupušu, CT. 18, 48, B. 17.

^{page 33 note 6} Var. Radau, 1. 10, has an insertion here, KU (?)-bu-ul … á-nunta. …

^{page 33 note 7} gug is a kind of food. The Var. Radau, Miscel. 2, 11, has ninda-gúg. Note that in early lists, gúg always follows ninda, RTC. 13, ii, 2 ; Deimel, Fara, 30, ii, 2, etc. Loan-word kukku, CT. 11, 24, B. 7 ; gukku, CT. 12, 32, K. 15284, 4. The word gúg-gal, of whose meal bread is made (Zimmern, Bt. 26, i, 27), is certainly the original of gú-gal = ḫalluru, bean, Meek, BA. x, 105, 7; ZA. 28, 109. According to Ebeling, Med., p. 16, n. 6, gú-tūr (original gúg-tūr), the little gug (gú) = pulilu; this is Syriac palîlta, the fenugreek, a leguminous plant, whose seeds are used for food (trigonella esculenta), in some species. The same word in šam balilti = Talm. šablîtā, Meissner, MVAG. 1904, 3, 27. See Thompson, Herbal, 38. Cf. ^šampalilu, CT. 14, 27, 82–5–22, 1777, 1. 3. ^šimgúg-gúg and ^šimkū-kū = kukru, Meissner, Suppl. 23, Obv. 27, is certainly Latin cicer, chick-pea, Ungnad, OLZ. 1923, 272, n. 1, against Jastrow's identification with “ chicory ” and Thompson's view “ turpentine of the fir-tree ”, Herbal, 156, despite the determ. giš (in one instance only)in giš-šim, Rm. 367, 27–9 ; giš does not occur with šim before any of the ideograms for kukru in medical and other texts. Note that gú-tūr = kak-k[u-ru], Meek, BA. x, 105, 9, and see ^šamkak-ku- [ru], CT. 14, 24, R. 21. Note that ^šamkakku-ru follows ḫal-la-ar ṣa-am (!)-[da-a-ti] on K. 4412, R. 20, restored from Lutz, Yale Series, ii, 58, 6, gú-gal ṣa-am-da-a-tim. kukru, kukuru, kakkuru, certainly belong to the Lathyrus species and the identification with cicer seems clear.

^{page 34 note 1} Cf. CT. 16, 42, 14.

^{page 34 note 2} dūl-làl = dullallû, honey well, whose waters are sweet, RA. 19, 69, 7 ; JRAS. 1919, 190, 13.

^{page 34 note 3} Radau, 1. 13, appears to have UD + ? for ù.

^{page 34 note 4} GALU-GĂL, but var. 13 has full Idgr. (with LU). For the value lili, v. Epic of Creation, 89, n. 6.

^{page 34 note 5} Var. kú-a.

^{page 34 note 6} Chiera's copy TA, but Radau, var. 14, better ša.

^{page 34 note 7} Probably plural of the object, Sum. Grammar, p. 168, n. 3.

^{page 34 note 8} Copy DI. In any case DI is miscopied for KI in this line before SIKIL.

^{page 34 note 9} In iv, 36, the copy has SIKIL and also Radau, var. 1, which I have corrected to PAD on the basis of this passage, ša-dúg-dúg. Radau's text, 1. 15, is quite different, being identical with 1. 1 = iv, 36 above.

^{page 34 note 10} Or “ harlot ”. See note on i, 2.

^{page 35 note 1} But var. Radau, 18, has an-ku-lá-a as in iv, 11. an-ku-a stands for an-gú-na, iii, 35.

^{page 35 note 2} A var., Ni. 7909, has ša-mu-e-i-i, Chiera, p. 11.

^{page 35 note 3} The reading is based on the Var. é-si-ra, AJSL. 39, 166, n. 13, and p. 162. zir is a Semitic value for this sign. Var. Ni. 7909 has NA, which is an error. The temple of Ea at Eridu.

^{page 35 note 4} This temple also in PBS. xii, No. 40, 8. ^d·Id-galu-RU-TIG is called sa-kud kalam-ma, judge of the land, Craig, RT. 20, 24, where the titleis connected with names of Ea. For this deity as the river god in the Ea pantheon, v. Weidner, AKF. ii, 15, n. 2.

^{page 35 note 5} Chiera has here the sign ENGUR, but Radau, var. 24, BARA, which is more probable. Cf. bár-ri-a, Genouillac, Drehem, 5501, i, 27.

^{page 35 note 6} A title of Ishtar as an underworld deity. See BE. 31, 17, n. 2. For this title applied to Ishtar, v. Schroeder, KAV. 42, ii, 32, with Nin-é-an-na. KL. 9 b, 4.

^{page 35 note 7} i.e. Idin-Dagan.

^{page 35 note 8} Radau, var. 25, šáb-bi-a.

^{page 36 note 1} Radau's reading (nam) against Chiera's (zi) is correct.

^{page 36 note 2} Var. omits li, hence li-tar has the same force as tar when used with nam.

^{page 36 note 3} Var. tar-ri-da-ni.

^{page 36 note 4} ina rêš ûmi. In CT. 34, 1, i, 12, ud-sag is used for urriš, daily.

^{page 36 note 5} The reference in 1. 19 is to Venus as morning star. For igi-kar-kar = napāḫu, v. RA. 11, 145, 35.

^{page 36 note 6} It is difficult to understand what the poet means here and in i, 27. Venus has no connexion astronomically with the phases of the moon. She is called mother of the month, see Tammuz amd Ishtar, 176. The passages can have only a religious significance based upon her close association with the moon cult and consequently with the festivals at the phases of the moon. Note that her sacred number is 14 or 15, the day of the full moon.

^{page 36 note 7} Radau, Var. 30, has búr-TER!

^{page 36 note 8} So Radau, var. 1. 32. Chiera, nig-ba, gift, which has no meaning here.

^{page 36 note 9} kima šubti. Var. gim. For gi = kima, v. AJSL. 36, 158, DA(gi-e) = kima. The Sumerian for kima seems to be gin not gim; cf. gí-in, Var. of gim, ZA. 25, 202, on 1. 6 of SBP. 198.

^{page 36 note 10} Vide PBS. xii, 25, 18.

^{page 36 note 11} For ki-nad-dúg, v. Sum. Gr. 211, dug 7, Radau, var. 33, dé for da.

^{page 37 note 1} Sign URU; Var. ùr.

^{page 37 note 2} ur = išdu is employed in this poem for the support of the bed on which images of Innini and Idin-Dagan were placed.

^{page 37 note 3} Radau, Var. 35 has KIN-KIN, an error of the scribe ?

^{page 37 note 4} Var. 1. 36, sag-il-la mu-un-gub, a statue I have placed. This probably the original text.

^{page 37 note 5} Var. omits bi.

^{page 37 note 6} For this verb, v. RA. 15, 76, 15, ki-sud, wash (the eye). Var. 1. 33 mu-un- (na)-sud. For the verbal form, cf. ki-ám-uš, SBP. 38, 1.

^{page 37 note 7} See also JRAS. 1925, 495, n. 2.

^{page 37 note 8} On the meaning of this title and its application to Ishtar, v. Tammuz and Ishtar, 122–3.

^{page 37 note 9} Var. Radau, 1. 42, mu-na-an-gar. Cf. BE. 31, 37, 20.

^{page 37 note 10} Cf. SAL(mi)-zi-dé-eš ģu-mu-ri-in-è = kîniš likanni-ka, RA. 11, 146, 47.

^{page 37 note 11} Var. Radau, 43, has an entirely different text, [nin]-kug-ga-mu kug ^d· [Innini-]-mu.

^{page 37 note 12} Var. 1. 44, mu-un-na-an-gar.

^{page 38 note 1} Line 37 is omitted on the variant.

^{page 38 note 2} Var. 1. 45, ni.

^{page 38 note 3} Var. 1. 46, šú(?).

^{page 38 note 4} Cf. OECT. i, 13, 25.

^{page 38 note 5} šu-gur-gur-meš = takpirtu, Ebeling, KAR. 44, Obv. 8.

^{page 38 note 6} For na-ri ? See Sum. Gr., § 43, and illuru > illulu, RA. 22, 36.

^{page 38 note 7} Radau, Var. 49, GAR.

^{page 38 note 8} gú-lal, to extend the neck, to fall upon, šurru, magāgu, CT. 19, 20, Rm. 343, R. 4. Cf. ZA. 31, 39, n. 2. dam-a-ni-ta gú-da a-ba-ni-in-lal = aššat-su, li …, Verily he embraced his wife, CT. 15, 41, 17. The construction with ta of the personal object is correct, not status rectus as here. Literally, “ To stretch out with (da) the neck upon (ta).”

^{page 38 note 9} Cf. Gudea, Cyl. B., 16, 8 ; SBP. 296, 17.

^{page 39 note 1} The verb zag-gí-si must have some meaning like “ Shine, be glorious”. From this or a similar line was taken the abbreviated name Lugal-zag-gi-si, early king of Erech. For names taken from lines of poems, see Hastings's, Encyclopedia of Religion and Ethics, Art. Names (Sumerian).

^{page 39 note 2} KI-BI-GAR, glossed šu(?)-bu-un = tâkultum, JRAS. 1905, 829, Obv. 8, and the Id. is followed by na in BA. v, 674, 15 = BA. x, 112, K. 3311, 5 ; kad-lá-a šubun-na-ka = labiš kitê ina bit ta-kul-tim, clothed in linen in the house of the feast, said of Tammuz, who is here represented by Idin-Dagan. The Sumerian signs mean ašar šikaru šaknu, where wine is set, and iv, R. 14a, 20, has the reading ki-kaš-gar-ra-ba = ina ta-kul-ti.

^{page 39 note 3} Var. Radau, 1. 56, dug-ga.

^{page 39 note 4} Var. Ni. 7909, gál.

^{page 39 note 5} This phrase usually describes the timbrel (balag), Gudea, Cyl. A., 6, 25 ; 7, 25.

^{page 39 note 6} Cf. Sum. Gr., § 108.

^{page 39 note 7} KA-DI has three meanings : (1) gù-silim = taṣriḫtu, lamentation, singing ; (2) ka(?)-silim = tašriḫtu, splendour, RA. 11, 146, 44 ; Thureau-Dangin, Rituels, 70, 5 ; (3) ka-silim = šulmu, Boissier, Choix, 101, 10, and salimu, Lutz, PBS. i, 126, 35.

^{page 39 note 8} Var. Radau, bi.

^{page 39 note 9} This text has UN for gal-me, which is probably a scribal error. Var. Radau, 1. 59, bi-im at end.

^{page 40 note 1} For balag-nar = tigû.

^{page 40 note 2} For this inflection of 1st plur., v. RA. 13, 95, i, 7.

^{page 40 note 3} Cf. CT. 17, 20, 72.

^{page 40 note 4} This augmented form of ģul also in AJSL. 39, 172, 17.

^{page 40 note 5} Var. Radau omits lines 18–20.

^{page 40 note 6} Correct ba to ma. Var. 1. 63 gi-rin-na. Cf. ^gišnad-gi-rin-na, PBS. x, 4, No. 3, R. i, 21 ; ^munad-gi-rin-na-mu SBP. 144, 23 ; gi-ri-im = samtu, porphyry, CT. 12, 49, 21 ; gu-za gi-rin, Allotte de la Fuye, DP. 70, i, 4 ; LAGAB (gi-ri-im) = namruru, PBS. v, 102, ii, 7 ; R (gi-ri-in) = ellu, CT. 35, 1, 12 = Yale Syl. 25.

^{page 40 note 7} Cf. AJSL. 39, 177, 12.

^{page 41 note 1} muallidat.

^{page 41 note 2} Or dù ? Cf. SBP. 177, 13 ; 184, 10.

^{page 41 note 3} This line probably refers to Ishtar's descent to Aralû.

^{page 41 note 4} For Ishtar as a patroness of pastures, v. Tammuz and Ishtar, 54–8.

^{page 41 note 5} Cf. Radau, Miscel. 22, iv, 16 ; PBS. v, 26, 37.

^{page 41 note 6} Var. 73, nin-an-KU ? … ^d·Innini maģ-ám.

^{page 41 note 7} The tenth song probably ended here ; lines 32–3 contain the antiphon. ki-šub-gú 10-kam-ma-ám is omitted on both variants. Or is the entire section, v, 14–vi, 33, an antiphon ?

^{page 41 note 8} Cf. iv, 20.