Burkhart kienast

STT I, Number 61:8; Ebe;omg, Handerhebung, S. 78, Line 32. nun.gal(mes): KAR, Number 349:2. (d) nun.gal: Meissner, BAW I 71, Line 38. nun.gal: AOB I 124, Line 6 (Salm. I.).

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^ Following for example (d)Utu...lugal (d)i-gi(4)-gi(4)-ne (paralleled with (d)a-nun-na-ke(4)-ne): KAR, Nr. 252 ii 31 (Sumerian oath).

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^ I-gi-gu: RA XLVI 90, Line 30 (aB Anzu); Böhl, Leiden Coll. II, Number 3:10 (aB oath); LTBA II, Number 2:274. (d) I-gi-gu: AOB I 64, Line 49; AfO V 91, Line 81 (Adn. I.); AOB I 124, Line 6 (Variation, Salm. I.); ZA IV 241, Line 19 (jB). I-gi-gi: RA XLVI 88, Line4 (aB Anzu); ZA XLIV 32, Line 26 (aB oath); KAR, Number 128 Row 22 (Prayer of Tn. I.); OECT IV, Page 64, column iv 49 (malku= sarru). (d) I-gi-gi: Weidner, Tn. Page 30, Line 11; AfO.....etc. The rest on page 142. No translation needed.

7 The oldest supporting documents are…

8 Following for example…

9 Following A. Falkenstien…above page 128, Number 2.

10 (d)a.nun.na……(aB Etana)…(jB Prayer)…(aB Repentence Psalm).

11 (d)A-nun-na-ke(4)...(aB Hymn)...(jB Prayer)...

12 S.=page; Z.=Line, Nr.=Number

13 (d) A-nu-uk-ki…

14 E-nu-na-ku…(aB repentace psalm)...

15 For exceptions, see the footnotes 14 and 16.

16 gis.u: CT XXV …The oldest record for the cryptographical spelling can be found at Unger, Bel-harran-beli-ussur…The spelling is common at Esarhaddon, see Borger, Esarah. Page 79, Line 9.

17 The record reflects, perhaps, the attempt to again place the city/state god Assur as the father of the gods.

18 See Falkenstien, above, page 129, number 3. We are speaking here only of the time relationships during the time of the III dynasty of Ur, which serves as a reference point for the investigation into the genealogical relationships in Acadian times.

19 To the reconstruction of the stele, see E. Weidner, AfO XI 72 ff.

20 See Falkenstein, above, page 130 Number 4. See further from a state writing from Babylon: 300…Sumerian Text…, “Three hundred seats of honor for the I., six hundred seats of honor from the A.” (Unger, Babylon, Page 236, Line 19). If in the named three places there really lies a theological concept, then it would deal with a apocryphal tradition, which from a place in the epic of the world creation would [4] deviate. It comes from a mis-interpretation.

21 For the oldest source of both cryptograms, see footnotes 7 and 16.

22 (d)Kur-rib-ba appears in the god-lists next to the holy goddesses Ninisina and Ninkarrak. See (d)Nin-in-si-na, (d)Nin-kar-ra-ak, (d)Kur-ra-ib-ba (RA XX 104, Collection Viii 30-32); further in the series An= Anu: ….[Sumerian Text]…The character of (d)Kur-rib-ba as a holy deity suggests that the mention of the above citation [7] is faulty.

23 See W. von Soden, “Babylonsiche Göttergruppen,“ Page 106 ff.

24 isirtum, “sainthood,” stands collectively for the residents of the sanctuary, like how parakku, “high place”, can demonstrate the god who sits upon the high place.

25 For further reading, see W. von Soden, Z A XLVII 4. See also (d) A-nun-na-ki…[Sumerian text]…, “(Your) A., followers you should recite, great lords, your (respective) cult-cities we built,” (BBR, Nr. 61:10).

26 For Kisal-sadru-manzaz-(d)I-gi-gi see futher OIP II 150, Nr. VIII 2. For Bab-kamsu- (d)I-gi-gi see further Borger, Esarh. Page 88, Line 8, and Frankena, Takultu, Page 123, Line 44.

27 S. Falkenstein, above Page 135 with footnote 107.

28 I read with J. Nougayrol, RA XLIV 33, footnote 2, (d)Ku-bu. Kubu is a god, whose relationship to the underworld is clearly given. Kusu, as a grain deity analogous to Asnan, who won’t really fit in our position. (To the grain deities, see generally, D.O. Edxard, “Mesopotamien,” Wörterbuch der Mythologie I 68; see further the next appearing preface to the inscription of Gudea from A. Falkenstein).

29 See also: sa ^mul kak.si.sa ina same zikirsu ina [g]imir (d)I-gi-gi su[r]b[u…], “The Sirius name is in the sky under all I. exceedingly great…” (JRAS Cent. Suppl. Tf. II, Line 12).

30See from the prayer to Marduk: […] x (d) I-gi-gi nindae rabuti, “great food offering (for) the I.” (AfO XIX 62, line 13).

31 To the distinction of nindabu, “Food offering,” and kispu, “Dead-feast,” see footnote 38.

32 See Falkenstein, above page 131, Number 6, beginning

33 See [19] and [69] as examples for malku as an epithet of the A. On this subject also is the great Shamash-Hymn, the ilu malku, which speaks of the I [39]. With Lambert, BWL, Page 318, the A. are meant as judges of the underworld (see as well, from the Shamash-Hymn: [19]).

34 See further from the astrological omen series enuma Anu Enlil: Summa samsu ina purussi (d)A-nun-na-ki –ibakki, “When the sun cried at the A.’s decision” (ACh 2. Suppl. Number XL 1, 6,8 and XIX 25); the phrase refers supposedly to the blood red sunset (see the commentary Bab. VI 98, Line 5 f., with the notes from E. Weidner, Bab. VI 101 f.). See further: [summa…] (d)A-nun-na-ki ippalsah ilanu iddallahu mitutu issaknu (ACh 1. Suppl., Number XX 25).

35 See possibly further: [ina mahar (d)]A-nun-na-ki tuqarrab…] (BBR, Number 62 Rs. 15). ,

36 See further: qistu ina (d)A-nun-n[a-ki…] (BRR, Number 66, Rs.7)

37 See further: […k] ispa ana (d)A-nun-na-ki [ikassip] niqa inaqqi, “a sacrifice for the A. brings him there, a sacrifice he spent” (BBR, Nr. 26 iv 43 f.). Further: riksa ana (d)A-nun-na-ki x […], “A preparation for the A. (you prepare)”

38 Interesting is the difference in terminology: during the sacrifices for the heavenly gods; nindabu is named (for the I.:[27] with footnote 30, [48] and [80]; for the I. and the A. [112]; kispu stands for sacrifices to the A. of the underworld (see [34] and [118] and the footnote 37 citations).

39 Similar is CT XLII, Tf. 41 b, a text which is easily divergently formulated and doesn’t mention the I.

40 To ilu malku see footnote 33.

41 To here belongs also from the Tukultininurta-epic: [ana dingir]^{m e sh} (d)nun.gal ^{m e sh} iqish damqa x […], “The gods, the I., gift you good…” (AfO SVIII 44, Line 16); pay attention to the parallelism with Line 18. See further: shaqutu ilani (d)I-, “Exahlted under the I.” (KAR, Number 92 Row 9, Ishtar).

42 The duplicates vary easily. STT I, Number 60:8 reads: ana qibitka […] x x ilanu rabutu, STT I, Number 61:8 has: ana qibitika utaqqu (d)n[un.gal ^{m e sh}]. See further in the ‘Handerhebungsgebet to Nabu: [ana qibitika] utaqqu (d)I-[gi-gi] (Ebeling, Handerhebung, Page 108, Line 43).

43 See also: [(d)I-gi]-gu gimrassunu lihuzu abussu […]-mu gish-rat-su-nu liqbudamiqtashu, “The I. altogether want to intercede on your behalf,…all of us(?) intend to speak good things about you” (ZAIV 241, Line 19 f., Hymn to Nabu).

44 To this text see a duplicate from Boghazközy (KUB XXXVII, Number 36:21) with the variant (d)A-nun-na-ku(13).

45 See without the previously displayed apposition: lirtabbu sikruka eli kalishunu (d)A-nu-uk-ki (En. el. I 155, II 42, III 46).

46 To the reading see CAD V 70a, gigunu

47 To the reading upaqqush see W. von Soden, ZA XLVII 3. From Anshar is written [ana (d)A-nu-uk]-ki iz [zakkar] (En. el. II 93).

48 A duplicate is the amulet BM 118998 (JNES XIX 149, Line 15 f.), which contains an extract from the Erra-Epic.

49 See further from Nabu (Unger, Bel-harran-bel-ussur, Tf. II, Line 4) and from Marduk (VAB VII 2, Page 276, Line 3). See also, from Marduk is said:[…] puhri [(d)I]-gi-gi [u (d)A-nun]-na-ki (VAB IV 144, Line 34 f.).

50 …erner, from Shamash: dajjan (d)I-gi-gi u (d)A-nu[n-na-ki]…r.63:19’ Duplicate to K. 3365?).

51 …s]erreti (d)A-nun-na-ka (AfO XIX 119 [K.11586]

52 Parallels are also in the inscriptions of Adadnarari I: AfO V 91, Lines 79-82; AOB I 78, Line 10ff., 88, Line 12 ff., 94, Line 8 ff. The curse formula list of Salmanasser I. one time says: Ashshur ilu siru ashib Ehursagkurkurra nun.gal sha shame (d)A-nun-na-ku sha erseti ina napharishunu ezzish likkelmushu-ma (AOB I 124, Line 5 f.).

53 See further: [nish (d)I-gi-gi u] (d)A-nun-na-ki [ilani sha] shame u erseti tum[matu]nu (TuL, Page 134, Line 5).

54 See therewith from an cult commentary: […] x ana Enlil ina apsi iddishu ana (d)A-nun-na-ki ipqi[ssu….] (CT XV, Tf. 44, Line 3).

55 See above footnote 38 to kispu.

56 Further: Enlilbanda: urshanu Eridu apkal (d)I-gi(4)-[gi(4)] (Ebeling, Handerhebung, Page 66, Line 32).

57 See also: Ashshur belu rabu shar (d)A-nun-na-ki[…] (KAR, Nr. 128:38, Prayer of Tukultininurta I.), where in broken off pieces of the lines maybe a second epithet, which deals with the I. (see § 32 above).

58 See also with reference to Marduk: shurbutka (d)I-gi-gi, “Your great one is (all of) the I.” (Ebeling, Handerhebung, Page 14., Line 15).

59 It seems questionable to me, whether, with W. von Soden, one can understand Ninlil, Nintu and Ninkarrak simply as three separate quoted names of the same mother god. Indeed Ninlil has the epithet ummum raitum, “great mother,” she is explicitly characterized as an advocate for her spouse (KH Rs. xxvi 81-97) and is clearly divorced from the mother goddess Nintu, who should destroy the descendents of the evil-doers (KH Rs. xxviii 40-49), (see also Edzard, “Mesopotamien,” Wörterbuch der Mythologie I: Muttergöttinnen, Page 103ß6, Nintu, Page 105, Ninlil, Page 113). Lastly, Ninkarrak gained the position of a healing goddess (KH Rs. xxvii 50-69) (see Edzard, op. cit.: Heilgottheiten, Pages 77-79, Ninkarrak, Page 78). Also the god-list lists the three named goddesses at difference places; the aB lists in RA XX name Ninlil in the Enlil-group (RA XX 100, Kol. i 47), Nintu under the mother goddesses (RA XX 102, Kol. v 23), and Ninkarrak under the healing deities (RA XX 104, Kol. viii 31). The series An=Anu proceeds in the same way (see H. Zimmern, “Zur Herstellung der groseen babylonischen Götterliste An=(ilu) Anu,” BSAW LXIII: Ninlil, Page 108, Nintu, Page 111, Ninkarrak, Page 120).

60 For dingir-gal-gal-e-ne as a frequent attribute of (d)a-nun-na in Sumerian see Falkenstein above page 139, footnote 193. In the Acadian sources, ilu is encounter as apposition to the I. at eight places ([3], [50], [51], [52], [70], [80], footnote 41 two times), however only one time ilu rabutu [71]. Other the other hand ilu is placed in apposition to the A. alone only in two places ([63] and [64]), while ilu rabutu appears eight times ([61], [62], [65], [66], [66a], [68], [75], [80]).

61 See Falkenstein above Page 138 f.

62 The lack of a sturdy listing in these sources (see §§ 31 f.) speaks further to my concern against a grouping of both concepts according to rank.

63 In the many hymn-like texts only the Shamash-Hymn (Lambert, BWL, Page 121-38, [19] and [39]) and a prayer to Shamash and Sin (ArOr XVII 1, Page 179 ff., [118] with footnote 38). follow the differentiation I. =heavenly, A.=underworldly gods. The rest of the hymn texts see I. and A. as synonyms.

64 See Falkensetin above Page 139 f.

65 See for example the following places: [53], [59], [141], footnote 41 and 57. The difficulties, which are posed for the theory of W. von Soden, he has named himself in (“Babylonische Göttergruppen,” Page 108 f.).

66 For the discussion of this contrast between Accadian and Sumerian religion I thank A. Falkenstein. The meaning of Igigu as a group description of Acadian origin gives the possibility, that the names can be clarified as babble-names. This name type was extremely common in old Acadian time; see Landesberger, ZA XXXV 220 f. and M. Cig and H. Kizilyay, Zwei altbabylonische Schulbücher, Line 101 ff., further Th. j. Meek, RA XXXII 51-55 (Proposal from Falkenstein).

67 The tradition goes so far, that certain passages in the Acadian text directly go back on Sumerian predecessors; the extreme frequency of such cases makes the idea of a special listing of all such cases impractical.