Part 2 — Footnotes (continued 2)

363.

Thureau-Dangin, “Tablettes chaldéennes inédites,” in the Revue d'Assyriologie, iv. 3, pl. xiii. 40, Obv.

364.

So too was a person of illegitimate birth, as has been pointed out by Haupt (Journal of Biblical Literature (1900), p. 57).

365.

J. D. Price in the Journal of the American Oriental Society, xxi. 2, pp. 1-22. In the hemerology published in WAI. iv. 32, the animal mentioned in col. 1, line 3, is not a gazelle, as I have supposed in my Hibbert Lectures, p. 70, but a “goat” (Sumerian sikku, Assyrian sapparu).

366.

There is no question here of a scape-goat or anything similar. The word “offspring” is uritsu, which is the regular equivalent of Bir “suboles.” The addition of the words sa amiluti, “of mankind,” confines it in this case to man. Already, in 1875, in my Elementary Assyrian Grammar (p. 123), I pointed out that it was connected with the Arabic warats, which I see (like many other things of the same sort) has recently been announced as a new discovery. The verb ittadin, by the way, is an Iphteal, not a Niphal, and therefore cannot be translated as a passive.

367.

De Sarzec, Découvertes en Chaldée, iv. 1, pl. 4 bis. This was in the time of king E-anna-du. A bas-relief of the time of Entemena on the same plate, 5 bis (3b), represents what may also be a human sacrifice, one naked captive lying on the ground already slain, while another is being led to execution.

368.

References are given in Jastrow, Religion of Babylonia and Assyria, p. 666.

369.

The tithe was paid on the 5th of Ab; on the 16th of Tammuz, nineteen days earlier, Gobryas had entered Babylon with the soldiers of Cyrus.

370.

A more comprehensive term was ginû, “the fixed offering,” which included not only the daily sacrifices, but all other stated sacrifices as well.

371.

See my Hibbert Lectures, p. 72, note 2.

372.

WAI. i. 65, ii. 19-21; 54. iii. 48-50. See Trumbull, The Threshold Covenant, pp. 110, 116.

373.

Cp. Lev. v. 7, 11.

374.

Haupt, Babylonian Elements in the Levitic Ritual, pp. 60, 61.

375.

Zimmern, Beiträge zur Kenntniss der Babylonischen Religion, p. 127.

376.

L.c., p. 88, note 2.

377.

On the early Babylonian calendar, see Radau, Early Babylonian History, pp. 287-307.

378.

The real reading of the god's name is unknown. He was identified with Nin-ip (WAI. ii. 57. 68), the sun of the south (WAI. ii. 57. 51), and therefore the midday sun—not the morning sun, as has recently been maintained. Nin-ip was the messenger or “angel” of El-lil of Nippur, and consequently Bil-'si is further identified with “the moon of Nippur” (WAI. 57. 56), the angel of the lord of the ghost-world being more properly the moon than the sun. When Bel-Merodach of Babylon usurped the functions of El-lil, Bel-'si naturally became Nebo, “the power of strength” (WAI. v. 43. 37), who stood in the same relation to Merodach that Nin-ip did to El-lil. Bil-'si was also the seventh of the tikpi-stars (WAI. ii. 49. 10-13, iii. 50-52).

379.

Amiaud's translation in Records of the Past, new ser., ii. pp. 83, 84.

380.

Athenæus, Deipnosophist, 14.

381.

The most obvious derivation of the Hebrew Purim is that which I have proposed in the Proceedings of the Society of Biblical Archæology, xix. 7, pp. 280, 281, little as it may suit certain fashionable hypotheses. On the Black Obelisk (175), Shalmaneser says: “For the second time the Pûr-festival of Assur and Hadad I celebrated”; and a deed of sale (Rm. 2. 19) is dated in the eponymy of Bel-danan, b.c. 734, “in the year of his Pûr-office” (ina sanê puri-su). Pur, which is interpreted “a lot,” has naturally no connection with the Assyrian bur, which is stated to mean “a stone.” That we must read bur and not pur, is shown by the variant spelling ba-ar (Sa 5. iv. 10).

382.

WAI. ii. 32. 16. The reading of Delitzsch and myself has been called in question, the tablet having apparently been damaged since we examined it, but all doubts have now been set at rest by K 93037, Obv. 24 (published in Cuneiform Texts, xii. 6), where sabattum is the equivalent of a Sumerian “the day” par excellence. Babylonia was the home of astronomy and of the sacredness of the number seven, due to the fact that there were seven planets, so that a seventh-day Sabbath was natural there.

383.

Compare the Rabbinical phrase, “soiling the hands,” applied to the inspired books of Scripture.

384.

A translation of the whole text is given in my Hibbert Lectures, pp. 70-76. With the last prohibition, compare Isa. lviii. 13, “not speaking thine own words” on the Sabbath-day.

385.

Jastrow, The Religion of Babylonia and Assyria, pp. 322, 323.

386.

Ædipus Judaicus (London, 1811).

387.

So in the second book of the Surpu series (WAI. iv. 59, Col. ii. 106, Col. iv. 7-9, translated in my Hibbert Lectures, pp. 508, 509); WAI. iii. 66. a 9, 13.

388.

Aufsätze und Abhandlungen, ii. pp. 149-165.

389.

See my Hibbert Lectures, pp. 177, 178.

390.

Expository Times, ix. (1898) p. 522; March 1900, p. 270.

391.

P. 316.

392.

WAI. i. 51. 1, 13.

393.

Pronounced Ên-sarra, Ênu-sa-kissati in Semitic.

394.

See the translation of the hymn in my Hibbert Lectures, p. 301. The text has been commented on by Fr. Martin, Textes réligieux assyriens et babyloniens, pp. 77-80.

395.

The god of the “great mountain,” see above, pp. 376, 452.

396.

Zimmern, Die Beschwörungstafeln Shurpu, p. 3 sqq.

397.

We may notice that it is the people, and not the king, who will suffer for the misdeeds of the latter; cp. 2 Sam. xxiv. 17, and Horace, Ep. i. 12, 20: “quicquid delirant reges, plec tuntur Achivi.”

398.

WAI. iv. 55. The inscription was first translated by George Smith, Assyrian Discoveries (1875), pp. 409-411, and by myself in the Records of the Past, first ser., vii. (1876), pp. 119-122. Mr. King has recently given the first part of the text in his Babylonian Religion, pp. 217, 218.

399.

Hommel suggests that silân, “the hollow place underneath the earth,” is derived from sa'ûlânu, “sheol” (Aufsätze und Abhandlungen, iii. p. 347).

400.

Babylonian Religion and Mythology, p. 83. See George Smith, Chaldæan Account of Genesis, pp. 78-80 (II. 10-13, 16-23).

401.

K 255, Obv. i. 19, Ablu dannu mutir gimilli Bili abi-su, “the mighty son, the avenger of Bel his father.”

402.

Textes religieux assyriens et babyloniens, p. xvi.

403.

Martin, l.c., p. 14.

404.

H. Gunkel, Schöpfung und Chaos in Urzeit und Endzeit (1895).