Chapter XIV

, p. 217, f.

[348] Ramsay, _Letters to the Seven Churches_, 407, ff.

[349] _Ibid._, 410, ff.

[350] See Curtius, _Philadelphia_, Berlin, 1873, and Barton, _A Year’s Wandering in Bible Lands_, 79, ff.

[351] Ramsay, _Letters to the Seven Churches_, 25, 1.

[352] See Ramsay, _Letters to the Seven Churches_, 257 and 274, ff.

[353] See Barton, _A Year’s Wandering in Bible Lands_, p. 82.

[354] See Ramsay, _The Cities and Bishoprics of Phrygia_, Oxford, 1895, p. 32, f.

[355] See Ramsay, _Letters to the Seven Churches_, 424, ff.

[356] See F. E. Clark, _The Holy Land of Asia Minor_, New York, 1914, p. 145, f.

[357] Other translations of this epic have been made. The most important are as follows: Zimmern, in Gunkel’s _Schöpfung und Chaos_, pp. 401, ff.; Delitzsch, _Das Babylonische Weltschöpfungsepos_ (Abhandlungen der sächsischen Gesellschaft der Wissenschaften, Bd. XVII, 1896); Muss-Arnolt, in _Assyrian and Babylonian Literature_, Aldine ed., edited by R. F. Harper; Jensen in Schrader’s _Keilinschriftliche Bibliothek_, Bd. VI; L. W. King, _The Seven Tablets of Creation_; Dhorme, _Choix de textes religieux assyrobabyloniens_; Ungnad, in Gressman’s _Altorientalische Texte und Bilder zum Alten Testament_; Rogers, _Cuneiform Parallels to the Old Testament_. A fragment of this tablet is shown in Fig. 290.

[358] That is, Sea and Abyss, mentioned in lines 3 and 4. Apsu was the waters underneath the dry land and Tiâmat the salt sea.

[359] _I. e._, the spirits of earth.

[360] Another name for Tiâmat.

[361] Marduk’s temple in Babylonia.

[362] _I. e._, the captive gods of line 27.

[363] The name which the Babylonians gave themselves.

[364] Translated from _Cuneiform Texts from Babylonian Tablets in the British Museum_, Part XIII, p. 35, ff.

[365] Translated from Rawlinson’s _Cuneiform Inscriptions of Western Asia_, IV, 2d. ed., pl. 32, lines 28-38.

[366] See _Proceedings of the Society of Biblical Archæology_, Vol. XXVI, pp. 51-56.

[367] _Miscellaneous Inscriptions in the Yale Babylonian Collection_, New Haven, 1916, Nos. 46-51.

[368] Translated from _Recueil de Traveaux_. XX, 127, ff.; Winckler and Abel’s _Thontafelnfund von El-Amarna_, No. 240, _Keilinschriftliche Bibliothek_, VI, p. xvii, f., and _Proceedings of the Society of Biblical Archæology_, XVI, 294, f.

[369] The lines 14a, etc., are supplied from a parallel tablet.

[370] Translated from Poebel, _Historical and Grammatical Texts_, Philadelphia, 1914, No. 2. From the beginning of each column 16 to 18 lines are broken away.

[371] The sun-god.

[372] Perhaps “palm-tree-fertilizer” instead of hunter. It is not the usual ideogram for hunter, but one element stands for “hand” and the other for “female flower of the date palm.” (See Barton, _The Origin and Development of Babylonian Writing_, Nos. 311({12}) and 303({6}).)

[373] Seven lines are broken away from the end of the column.

[374] The subject-matter shows that several columns are entirely broken away. Dr. Poebel estimates that Column IV was originally Column X. If this is true, six columns are entirely lost. Of Column IV, only a few lines out of the middle remain.

[375] A number of lines are lost at the end of the column.

[376] Numbers 3, 4, and 5.

[377] Poebel reads the name _Arpi_, apparently because in another fragmentary tablet he thinks the name is _Arbum_, but both Poebel’s copy and the photograph of the tablet indicate that the reading was _A-ri-pi_. The writer has endeavored to settle the matter by collating both tablets, but both have unfortunately crumbled too much to make collation decisive.

[378] Sumerian words which begin with a vowel, when they are taken over into Hebrew, assume a guttural at the beginning. Thus the Sumerian AŠ-TAN, “one,” which became in Semitic Babylonian _ištin_, comes into Hebrew as _‘eštê_ with an Ayin at the beginning. (See Jer. 1:3 and elsewhere.) _Ayin_ in Semitic phonetics frequently changes to Heth. (See Brockelmann’s _Vergleichende Grammatik der Semitischen Sprachen_, I, § 55, b, α.) In accordance with these facts AN-KU came into Hebrew as _Ḫenok_.

[379] He is mentioned in Zimmern’s _Ritualtafeln für den Wahrsager_, Leipzig, 1901, No. 24:1, ff., as the discoverer of the art of forecasting events by pouring oil on water.

[380] Poebel has shown, _Historical Texts_, 114, that EN-ME designates a hero or special kind of priest. _Mutu_ in Semitic means both “man” and “a kind of priest”; cf. Muss-Arnolt, _Assyrisch-Englisch-Deutsches Handwörterbuch_, 619, 620, and Knudtzon, _El-Amarna Tafeln_, No. 55, 43. _Mutu_ was a popular element in Semitic proper names about 2000 B. C., but later ceased to be employed.

[381] The sign _kam_ Poebel failed to recognize. It is No. 364א of Barton’s _Origin and Development of Babylonian Writing_. It is sometimes employed in early texts instead of other signs which had the values _ka_ or _kam_. Here it is used for sign No. 357 of the work referred to.

[382] Langdon makes the suggestion (_Sumerian Epic of Paradise, the Flood, and the Fall of Man_, Philadelphia, 1915, p. 56, note 7) that Lamech is the Sumerian LUMḪA, an epithet of the Babylonian god Ea as the patron of music. A more plausible theory would be that Lamech is a corruption of a king’s name, as suggested above, and after it was corrupted it was confused with the name of the Sumerian god LAMGA, the constructive god, whose emblem was the sign for carpenter. (See Barton, work cited, No. 503.)

[383] See Meissner, _Seltene assyrische Ideogramme_, No. 1139.

[384] See Barton, work cited, No. 275{(5)}. IN is the Sumerian verb preformative.

[385] See Delitzsch, _Sumerisches Glossar_, p. 262, f.

[386] See Barton, work cited, No. 229{(18)}.

[387] Jared might, of course, be a corruption of Irad (see p. 270). It could have arisen by the wearing away of the Hebrew letter _Ayin_.

[388] See his _Unity of the Book of Genesis_, New York, 1895,