Manchester Memoirs^ Vol. xlviii. (1904), No. ^5. 25 



Ki el, as two words, means ' pure or glorious place,' but as one word, kiel^ 

 it stands for ' divine servant' or 'woman.' Dadaga is possibly the redupli- 

 cate root da with its lengthening, or the first da may be a prefix. In the 

 glossary to the Creation-story, Ctmeiform hiscriptions of W. Asia, pi. 21, 

 lines 45 and 46, da is explained by the Semitic m and sakA, ' may he be ' and 

 'high,' hence the rendering adopted here, 



11. E-gala, "great house, palace." The first component is not ex- 

 pressed, however, by the usual character, probably because the scribe wrote 

 phonetically rather than ideographical ly. Meta, literally, 'from the voice,' 

 or possibly, 'from us.' Lu gala, 'man great ' = ' he who is great.' Hula, 

 'to rejoice.' 



12. Esi appears once as a value of the character kalaga, 'strong,' and 

 may therefore be regarded as a synonym, hence the rendering suggested here. 

 Pada, ' to call, invoke.' Zadu is probably the same word as zaduga {-dugga) 

 by loss of the termination -ga. It is translated by the Semitic ddimu, and 

 is therefore a synonym of 7?tuda, line 15 of Col. II. Da is seemingly a post- 

 position. It means 'with,' 'to,' and also, probably, 'in.' Pil (pilla) 

 properly means ' to burn,' Semitic qalU, and as the character stands also for 

 ' fire,' it is possible that ' light ' may also be understood. More light, in the 

 sense of critical material, is required upon this line, as, indeed, upon the 

 rest of the inscription. 



13. Gista is explained by the Semitic seru, 'plain, meadow,' and is 

 here taken to mean Tammuz's domain, where he pastured his flocks. Zzi is 

 the usual suffixed possessive pronoun, meaning 'thy.' Ig-zidis'is a doubtful 

 word, of which the first element, ig, 'that which,' is the only part which is 

 clear. I have assumed for it the meaning ' that which delights.' 



14. Urma-zu. The meaning of ' limbs ' for zirma has been adopted on 

 account of tir having the meaning of 'limb.' Ma is probably the suffix 

 already noted. Hala. One of the meanings of this root is gardrze, 'to run.' 

 Muru. One of the meanings oi gur, which would be the non-dialectic form 

 of this word, is gabru, 'strong,' or kabru, 'great,' and this maybe the 

 meaning here. Muru, however, has many other significations. 



15. Sir has the meaning of 'light,' 'brilliant,' and 'perfect,' hence the 

 rendering adopted. Nam-ne-da-pada is composed of the abstract prefix 

 nam, two verbal prefixes (apparently), and pada, 'to speak, chant.' A 

 portion of the text on this tablet may be referred to. 



16. Erim is one of the usual words for ' enemy,' Rusama is apparently 

 from rusa, in Semitic ezezu, ' to be angry,' with the termination -ma. 



17. For kasa, see the note to line 12 of Col. II. Gisgallaka, or 

 gisgallagu, is the not uncommon word gisgalla with the termination ka or ^21!. 

 It is equivalent to the Semitic manzazu, ' place, abode,' etc. As the 

 ideograph for this word, provided with the prefix for man, and with the 

 addition of the character lu, stands for ' man ' in general, gisgalla must stand 

 for the abode of man, namely, the earth. 



