Catalogue information

Vorderasiatisches Museum

VAT 10220

Aššur›Aššur, House of the Exorcist

joins:

VAT 10220+ VAT 10249

CDLI:

P285522

Publication

Copy:

KAV 46 [VAT 10220]

KAV 47 [VAT 10249]

Commentary

Lexical›Diri

Broken

Base text:

Weidner's God List / Diri 7 (?)

Commentary no:

Tablet information

Assyrian

Fragment

Columns:

1 (5 sub-columns)

7th cent (Assurbanipal libraries and other Assyrian cities)

Bibliography

Civil, 2004M. Civil, The Series Diri = (w)atru. Pontificium Institutum Biblicum, 2004.
[Diri VII ?]: 196

Frahm, 2011E. Frahm, Babylonian and Assyrian Text Commentaries. Origins of Interpretation. Ugarit-Verlag, 2011.: 256, 269, 271

Gesche, 2001P. D. Gesche, Schulunterricht in Babylonien im ersten Jahrtausend v. Chr. Ugarit-Verlag, 2001.: 64

Shibata, 2009D. Shibata, “An Old Babylonian manuscript of the Weidner god-list from Tell Taban”, Iraq, vol. 71, pp. 33-42, 2009.
[VAT 10249+ VAT 10249, new piece from N4]: 35 fn. 16

Record

Zaia, 06.2018 (Edition)

Zaia, 06/2018 (Introduction)

Zaia, 06/2018 (Translation)

Wagensonner, 06/2018 (Revision, lemmatization)

By Shana Zaia |

How to cite

Zaia, Sh., 2018, “Commentary on Weidner's God List / Diri 7 (?) (CCP 6.2.7.B),” Cuneiform Commentaries Project (E. Frahm, E. Jiménez, M. Frazer, and K. Wagensonner), 2013–2024; accessed April 19, 2024, at https://ccp.yale.edu/P285522. DOI: 10079/t1g1k8s

BibTex XML RIS

Introduction

The multi-column tablet VAT 10220 (+) VAT 10249 (KAV 46 and 47) was found in the “House of the Exorcist” in Assur and dates to the late Neo-Assyrian period. There are several possible base texts: the Weidner God List (WGL), the extended sign syllabary Diri, or the sign syllabary Ea. Although in his edition of WGL Ernst Weidner did not join them, he identified both VAT 10220 and VAT 10249 as exemplars of the WGL and edited them as texts D and E, respectively.1 If it is indeed an exemplar of WGL, VAT 10220 (+) VAT 10249 is the only known manuscript that has at least five subcolumns. Weidner’s edition, however, largely presents two subcolumns and only includes a third subcolumn (which he identifies as “Spalte a”) in Column II ll. 8-21 (corresponding to VAT 10220 ll. 4-19) and Column III ll. 8-10 (corresponding to VAT 10249 ll. 12-18). This is somewhat misleadingly done, as the “third” subcolumn actually represents the fourth subcolumn on the present tablet; the true third subcolumn is entirely omitted by Weidner. It is this third subcolumn, which contains the explanation of the writing for the theonyms, that complicates the identification of the base text, since it is not represented in other exemplars of WGL. If the base text is WGL, then WGL subcolumn 1 is subcolumn 2 in this text and WGL subcolumn 2 is subcolumn 4 in this text. Frahm has acknowledged the problem of determining if the text is a commentary on the WGL or simply an “expanded version” of it.2 For an introduction to the WGL, including the issue of the generic boundary between commentary and WGL, and an edition of another exemplar from 7th c. Assur, see CCP 6.7.B.

Because of the explanatory information included in the third subcolumn, Diri has also been advanced as a possibility for the base text.3 Diri, a lexical list of Sumerian and Akkadian equivalences that is first attested in the Old Babylonian period and spans six tablets in its canonical form, presents “compound logograms whose readings cannot be inferred from the readings of their individual components.”4 Diri exemplars dated to first millennium BCE Assyria and Babylonia have been found.5 However, while Diri was occasionally excerpted, it is not clear that any commentaries on Diri were ever created and none have thus far been found.6 What has been suggested instead is that, at some point, a seventh tablet was added to Diri, and that it contained a god list much like the WGL. This additional tablet is called Diri 7 in scholarly literature.

Though the existence of Diri 7 is still largely hypothetical, Civil has argued that “the existence of such a tablet can nevertheless be considered certain” and it “represents an expansion and standardization of the old AN-sections” that is still extant in an Old Babylonian exemplar from Nippur and the “Oxford” exemplar, of unknown provenance.7 The possibility that the present text represents the thus-far-unattested Diri 7 was set forth by Civil himself, who seems to be the first to treat the two exemplars as a join.8 Shibata notes that there is another, unpublished Neo-Assyrian manuscript that preserves the beginning of the text, but this manuscript is not included in the present edition.9 A fragmentary exemplar from Nineveh in the Neo-Assyrian period may also contain part of Diri 7 (K 14126)10 although the format is slightly different and the preserved lines do not match up with the WGL or the exemplars here.

The third possibility that has been suggested in scholarship is that the base text is Ea/Aa.11 As defined by Veldhuis, “the sign lists Ea and Aa explain the reading and meaning of simple Sumerian signs, in contrast to Diri (…) which deals with complex signs (…) the basic format of Ea is item marker (single vertical) –gloss—sign” but there is a more extensive format that has three columns, structured “gloss—sign—Akkadian translation”; Aa is the name used for the latter format.12 This suggestion has not been widely accepted, possibly because Ea/Aa exemplars did not contain theonyms. Civil did not discuss the present text in his study of Ea/Aa.13

The formatting of the text is worthy of comment. The first subcolumn regularly omits the divine determinative, whereas it is obligatory in subcolumns 2 and 4. Subcolumn 4 always begins with the min (“ditto”) sign, though it is unlikely that it is meant to straightforwardly indicate repetition of a previous entry.14 Single rulings divide the subcolumns except on VAT 10249, which uses a double ruling to divide between subcolumns 1 and 2. Occasionally, a horizontal ruling divides the tablet; here, between lines 5' and 6', 9' and 10', and 18'' and 19''. One might suggest that these rulings indicate subsections, as the best-preserved subdivision seems based on uses and readings of ba (here, the ba and ba₄ signs) in divine names, but not enough remains of this exemplar to make any definitive claims. No other exemplars of the WGL contain horizontal rulings, whereas it is a feature of Diri exemplars. VAT 11758, which contains Tablet 2 of Diri, is a fragment also from Assur in the Neo-Assyrian period and one that has similar rulings and structure, including a column that begins consistently with min—one might speculate that it belongs with the text at hand as part of the same collection of Diri tablets from the House of the Exorcist.

Frahm characterizes the columns as having “individual entries offering a) the pronunciation of the theonyms, b) the theonyms themselves, c) the ancient names of the cuneiform signs used to write them, d) identifications with other deities, and e) additional information whose exact nature remains unclear because of breaks.“15 One might further qualify that the second subcolumn is the god identified by the most typical or recognizable writing for the divine name, and the fourth subcolumn is the better-understood or -known deity. That the first subcolumn contains the pronunciation is consistent with Diri exemplars after the Old Babylonian period.16

There are, additionally, some oddities in the writing on the tablet. One line, 6', seems to include a colon; the tablet is otherwise not of the cola-type. Frahm has noted some “Assyrianizing tendencies,” for example the pronunciation of Papsukkal that shows that “the renderings in KAV 46 reflect the Assyrian /s/ > /š/ shift. They also suggest that KAV 46 and 47 may not go back to Babylonian models, but rather represent an Assyrian tradition, possibly with a pedagogical background,” although he cautions that the latter claim cannot be confirmed without an exemplar of Diri 7.17 Other possible Assyrianisms include the writing In instead of Nin in (N)Inzuanna (line 18').

1. E. F. Weidner, “Altbabylonische Götterlisten”, Archiv für Keilschriftforschung, vol. 2, pp. 1-18, 1924. P. 8.
2. E. Frahm, Babylonian and Assyrian Text Commentaries. Origins of Interpretation. Ugarit-Verlag, 2011. P. 256 and 271.
3. E. Frahm, Babylonian and Assyrian Text Commentaries. Origins of Interpretation. Ugarit-Verlag, 2011. P. 256.
4. M. Civil, The Series Diri = (w)atru. Pontificium Institutum Biblicum, 2004. Pp. 3-4.
5. E. Frahm, Babylonian and Assyrian Text Commentaries. Origins of Interpretation. Ugarit-Verlag, 2011. P. 248.
6. E. Frahm, Babylonian and Assyrian Text Commentaries. Origins of Interpretation. Ugarit-Verlag, 2011. P. 248.
7. M. Civil, The Series Diri = (w)atru. Pontificium Institutum Biblicum, 2004. P. 196, followed by Citekey Frahm not found P. 141 fn. 695 and p. 248 fn. 1164.
8. M. Civil, The Series Diri = (w)atru. Pontificium Institutum Biblicum, 2004. P. 196, contra D. Shibata, “An Old Babylonian manuscript of the Weidner god-list from Tell Taban”, Iraq, vol. 71, pp. 33-42, 2009. P. 35 fn. 16.
9. D. Shibata, “An Old Babylonian manuscript of the Weidner god-list from Tell Taban”, Iraq, vol. 71, pp. 33-42, 2009. P. 35 fn. 16.
10. Edition on DCCLT by J. Peterson.
11. See E. Frahm, Babylonian and Assyrian Text Commentaries. Origins of Interpretation. Ugarit-Verlag, 2011. P. 256.
12. N. Veldhuis, History of the Cuneiform Lexical Tradition. Ugarit-Verlag, 2014. P. 178-179.
13. M. Civil, Green, M. W. , and Lambert, W. G. , Ea A = nâqu, Aa A = nâqu, with their Forerunners and Related Texts. Pontificium Institutum Biblicum, 1979.
14. On the min sign, see R. L. Litke, A Reconstruction of the Assyro-Babylonian God-Lists AN:dA-nu-um and AN:Anu šá amēli. Yale Babylonian Collection, 1998. Pp. 6-8
15. E. Frahm, Babylonian and Assyrian Text Commentaries. Origins of Interpretation. Ugarit-Verlag, 2011. Pp. 256
16. M. Civil, The Series Diri = (w)atru. Pontificium Institutum Biblicum, 2004. P. 3-4
17. E. Frahm, Babylonian and Assyrian Text Commentaries. Origins of Interpretation. Ugarit-Verlag, 2011. P. 256 fn. 1215, fn. 1216; P. 269 fn. 1278.

Edition

ccpo

KAV 046


Obverse
oo	(missing)
o 1'1'	[...]	[...]	[...] ⸢ši x⸣ [...]	[...]1			...
o 2'2'	[...]	[^dnin-urta^?]	⸢MIN⸣<(a-na)> ⸢re⸣-eš ú-⸢ra^?⸣-[šá^?-ku^?]	[...]2			[(The theonymn pronounced) … (is) the god dNinurta(?)] (written with the signs) EREŠ and URAŠ [(and this god is equated with) …].
o 3'3'	[u-ra-aš^?]	[^duraš^?]	MIN<(a-na)> ú-⸢ra⸣-[šú^?]	[^dnin-urta^?]	[...]3		[(The theonym pronounced) Uraš(?) (is) the god dUraš(?)] (written with the sign) URAŠ (and this god is equated with) the god dNinurta(?)].
o 4'4'	[ni]-⸢en⸣-é-⸢kal⸣	⸢^d⸣[...]	MIN<(a-na)> re-eš-e bi-tu [gal^?-lu^?]	[^dNIN.É.GAL^?]	[...]4		(The theonym pronounced) nin-e-kal (is) the god [dNin-egal] (written with the signs) EREŠ, E₂ (and) GAL (and this god is equated with) the goddess dBēlet-ekalli(?)].
o 5'5'	[la]-⸢gam⸣-al	^dla-ga-ma-⸢al⸣	⸢MIN⸣<(a-na)> la-lu-u ga-gu-u ma-⸢mu⸣ [al-lu]	[^dU.GUR^?]	[...]5		(The theonym pronounced) [La]gamal (is) the god dLagamal (written with the signs) LA, GA, MA (and) [AL] (and this god is equated with) the god [dNergal?]

o 6'6'	[za]-⸢ba^?⸣-bu : GAL	^dza-ba₄-ba₄	MIN<(a-na)> za-⸢za⸣-u pi-sa-an min-⸢na-bi⸣	[^dMAŠ^?]	[...]6		(The theonym pronounced) Zababu; that is, the primary one (rabû) (is) the god dZababa (written with the signs) ZA (and) PISAN twice (and this god is equated with) the god [dNinurta?]
o 7'7'	il-ba	^dGÁ	MIN<(a-na)> pi-⸢sa⸣-an-nu	⸢^d⸣[...]	[...]	[...]7	(The theonym pronounced) Ilba (is) the god dGA₂ (written with the sign) PISAN (and this god is equated with) the god [DN ...]
o 8'8'	al-ba	^dGÁ	MIN<(a-na)> pi-⸢sa⸣-an-nu	^d⸢šá-maš⸣	[...]8		(The theonym pronounced) Alba (is) the god dGA₂ (written with the sign) PISAN (and this god is equated with) the god Ša[maš].
o 9'9'	⸢il⸣-ba-ba	^d⸢za⸣-ba₄-ba₄	MIN<(a-na)> za-za-ú ⸢pi-sa⸣-an min-⸢na-bi⸣	^dNIN.⸢SIG₇⸣	[...]9		(The theonym pronounced) Ilbaba (is) the god dZababa (written with the signs) ZA (and) PISAN twice (and this god is equated with) the goddess dNinsig.

o 10'10'	pa-ap-šu-kal	^d[pap]-sukkal	MIN<(a-na)> pa-ap šu-⸢kal-lu₄⸣	^di-la-⸢ab-rat⸣	[...]10		(The theonym pronounced) Papšukkal (is) the god dPapsukkal (written with the signs) PAP and SUKKAL (and this god is equated with) the god dIlab[rat]
o 11'11'	ni-in-⸢gír⸣-šu	^d⸢nin⸣-[gír]-⸢su⸣	MIN<(a-na)> re-eš gi-ri šu-⸢na⸣	^d⸢MAŠ⸣	[...]11		(The theonym pronounced) Ningiršu (is) the god dNingirsu (written with the signs) EREŠ, GIR₂ and SU? (and this god is equated with) the god dNinurta
o 12'12'	sa-ak-ku-ud	^d⸢sak⸣-[kud]	MIN<(a-na)> sa-an-gu si-lu₄	^de-ta-⸢lak^?⸣	[...]12		(The theonym pronounced) Sakkud (is the god) dSakkud (written with the signs) SAG (and) SILA (and this god is equated with) the god DN.
o 13'13'	⸢pi⸣-sa-an-gu-nu-kum	⸢^d⸣[MES.SAG].⸢UNUG^ki⸣	MIN<(a-na)> me-sú sa-an-gu iš-še-gu-un ki-ki	^dLAGAB-⸢x⸣-[...]	[...]13		(The theonym pronounced) Pisangunukum (is the god) dMes-sag-unuki (written with the signs) MES, SAG, gunified EŠ₃ (and) KI (and this god is equated with) the god dLAGAB-X
o 14'14'	[ba]-⸢a⸣-bu	⸢^dba⸣-ba₆	MIN<(a-na)> ba-a-ab-bu	^dgu-⸢la⸣	[...]14		(The theonym pronounced) Babu (is) the goddess dBabu (written with the sign name) babbû (and this god is equated with) the goddess dGula.
o 15'15'	[lu-gal]-⸢ban⸣-da	^dLUGAL-bànda^da	⸢MIN⸣<(a-na)> lu-gal-lu du-<mu>-ú da-a	^dMAŠ	[...]15		(The theonym pronounced) Lugalbanda (is) the god dLugalbanda (written with the signs) LUGAL, DUMU (and) DA (and this god is equated with) the god dNinurta.
o 16'16'	⸢ni-in⸣-[šu/su^?]-na	^dnin-sún	MIN<(a-na)> re-eš še-[x]-su-na	^dgu-la	[...]16		(The theonym pronounced) Ninsuna (is) the goddess dNinsun (written with the signs) EREŠ (and) X (and this god is equated with) the goddess dGula
o 17'17'	lu-gal-mar-da	^dlugal-marad-da	MIN<(a-na)> lu-⸢gal⸣-lu ma-ru da-a	^dMAŠ	⸢x⸣-[...]17		(The theonym pronounced) Lugalmarda (is) the god dLugalmarada (written with the signs) LUGAL, x (and) DA (and this god is equated with) the god dNinurta, [...].
o 18'18'	⸢IM⸣-zu-an-na	^dIM-zu-an-na	MIN<(a-na)> im-⸢mu⸣ [zu^?]-u-zu-u a-an-na	^dgu-la	⸢AMAR^?⸣-[...]18		(The theonym pronounced) Ninzuanna (is) the goddess dNinzuanna (written with the signs) IM, ZU (and) AN.NA (and this goddess is equated with) the goddess dGula, (who is associated with) Ma[rad?].
o 19'19'	[šu/su^?]-⸢zu^?-an-na⸣	^dŠU.ZI.AN.NA	MIN<(a-na)> šu-u-⸢šu^?⸣ [zi^?]-⸢i⸣-tú a-an-na	^dgu-la	⸢EN^?⸣ [...]19		(The theonym pronounced) Šuzuanna(?) (is) the goddess dŠuzianna (written with the signs) ŠU, ZI (and) AN.NA (and this goddess is equated with) the goddess dGula, (who is associated with) […].
o 20'20'	[...]	⸢^dKÙ⸣.NUN.NA	MIN<(a-na)> ku-⸢gu^?⸣ [...]	^dgu-la	[...]20		[(The theonym pronounced) …] (is) the goddess dKununna (written with the signs) KU₃, [NUN (and) NA] (and this goddess is equated with) the goddess dGula, (who is associated with) Ma[rad?].
o 21'21'	[...]	⸢^den⸣-ki	MIN<(a-na)> e-[nu^? ki-ki]	^dé-⸢a⸣	[...]		[(The theonym pronounced) DN] (is) the god dEnki (written with the signs) EN [(and) KI] (and this god is equated with) the god dEa […].
o 22'22'	[...]	[^d]⸢é⸣-a	MIN<(a-na)> e-[...]	⸢^dé⸣-[...]	[...]21		[(The theonym pronounced) DN (is) the god] dEa (written with the signs) E₂ [(and) A] (and this god is equated with) the god dE[a]
o 23'23'	[...]	[^dx]-⸢an-na⸣	MIN<(a-na)> ⸢e⸣-[...]	[...]	[...]22		[(The theonym pronounced) DN] (is) the deity d[X]-anna (written with the signs) e[- … (and this deity is equated with the deity) DN]
o 24'24'	[...]	⸢MIN⸣<(a-na)> ⸢da⸣-[...]23					...
Reverse
rr	(missing)
r 1'1'	[...]	[...]	[MIN<(a-na)> a^?-a^? šá^?] ⸢la^?⸣-[gab-ba-ku ḫal-la i-gub^?]	[...]	[...]24	...
r 2'2'	[...]	[...]	[MIN<(a-na])> ⸢i-na lu-lu ru-ú^?⸣ [gú^?]-⸢gú^? ki⸣-[ki^?]25			[(The theonym pronounced) DN (is) the deity dID2-lu₃-ru-gu₃ki(?) (written with the signs) ...]-ina lulû rû gugû(?) kiki(?) [... (and this deity is equated with) the deity DN]
r 3'3'	[...]	[...]	[...] ⸢sa⸣ [...]26			…
r 4'4'	[...]	[^dasal^?]-⸢lú⸣-ḫi	⸢MIN⸣<(a-na)> [šá (gi)]-⸢iš⸣-qa-⸢la⸣-[ku i-gi i-gub lu-ú^? du-ú-gu^?]	[...]27		[(The theonym pronounced) DN (is) the god dAsalluhi (written with the signs) \|URU×IGI\|, [LU₂, (and) DUG₃ (and this god is equated with) the god DN]
r 5'5'	[...]	[^d]⸢AMAR.UTU⸣	MIN<(a-na)> ⸢ma⸣-ru [ú-ta-ku^?]	[...]28		[(The theonym pronounced) DN] (is the god) dMarduk (written with the signs) AMAR? [(and) UTU (and this god is equated with the god) DN]
r 6'6'	[...]	⸢^d⸣[zar-pa]-⸢ni-tú⸣	MIN<(a-na)> ⸢su^?⸣-[...] ⸢ni na⸣ [...]29			[(The theonym pronounced) DN] (is) the goddess dZarpanītu (written with the signs) X, [PA, NI (and) IB₂ … (and this goddess is equated with) the goddess DN]
r 7'7'	[...]	[...]	⸢MIN⸣<(a-na)> [...]30			...
r 8'8'	[...]	[...]	⸢MIN⸣<(a-na)> [...]31			...
r 9'9'	[...]	[...]	⸢MIN⸣<(a-na)> ⸢ú-ru⸣ [me-mu-ú^? i-bu^?]	[...]32		[(The theonym pronounced) DN (is) the god dTašmetum (written with the signs)] UR, [ME (and) IB₂] (and this god is equated with) the god DN]
r 10'10'	[...]	^da-⸢ra⸣-[aḫ-tum]	MIN<(a-na)> a-a-u ra-⸢ru⸣ [ú-mu-nu^? i-bu^?]	[...]33		[(The theonym pronounced) DN] (is) the god dArahtum (written with the signs) A, RA, [UMUN₃ (and) IB₂ (and this god is equated with) the god DN]
r 11'11'	[...]	^dmi-uš-šár	MIN<(a-na)> ig^!-gi-gu ⸢ni⸣-[ta-ḫu du-ú-gu]	[...]34		[(The theonym pronounced) DN] (is) the goddess dMiuššar (written with the signs) MI, NITA₂ [(and) DUG₃ (and this goddess is equated with) the goddess DN]
r 12'12'	[iš-ta-ra]-⸢an⸣	^dKA.DI	MIN<(a-na)> ⸢ka-a-gu-ú⸣ a ⸢sal^?⸣-[gud^?-du^?]	[...]35		[(The theonym pronounced) ištar]an (is) the god dKadi (written with the signs) KA (and) SALKUD [… (and this god is equated with) the god DN]
r 13'13'	[...]-⸢šu^?⸣-ra-an	^dGAL	MIN<(a-na)> ⸢ga-al⸣-[lu^? ...]36			[(The theonym pronounced) ...]šuran (is) the deity dGAL (written with the sign) GAL [(and this deity is equated with) the deity DN]
r 14'14'	[ku-ur]-ga-al	^dKUR.GAL	MIN<(a-na)> ⸢x x⸣ KUR ⸢x⸣ [...]37			[(The theonym pronounced) Kur]gal (is) the god dKurgal (written with the signs) X [ (and this god is equated with) the god DN]
r 15'15'	[ma-an]-⸢da^?⸣-an	^dDI.KU₅	MIN<(a-na)> ⸢sal⸣-[gud^?-du^?] ⸢si⸣-[il^?]	[...]38		[(The theonym pronounced) Ma(n)d]an(?) (is) the deity dDI.KU5 (written with the signs) DI (and) SILA [ (and this deity is equated with) the deity DN]
r 16'16'	[... da]-a-an	^dkud	MIN<(a-na)> si-⸢il^?⸣-[...]39			[(The theonym pronounced) Ma(n)d]an (is) the god dKUD (written with the sign) silu(?) [ (and this god is equated with) the god DN]
r 17'17'	[... da]-a-an	^dkud	MIN<(a-na)> si-⸢il^?⸣-[...]40			[(The theonym pronounced) Ma(n)d]an (is) the god dKUD (written with the sign) SILA(?) [ (and this god is equated with) the god DN]
r 18'18'	[ni-ra]-aḫ	^dniraḫ	MIN<(a-na)> ⸢mu⸣-[uš^?-šu^?]	[...]41		[(The theonym pronounced) Nir]aḫ (is) the god dNiraḫ (written with the sign) MUŠ [(and this god is equated with) the god DN]

r 19'19'	[...]-⸢na⸣	[...]-⸢su^?⸣	[...]42			…
	(1 line missing)

1WGL has several variants for this section so it is not clear what might be reconstructed here (see Weidner 1924-25: 12).

2The sign name reš appear several times in this text (see also ll. 4' and 11') and corresponds to the sign NIN or EREŠ. Usually this sign is referred to as e-re-eš; see Gong 2000: 166 s.v. NIN. The sign name u-ra-ša₂-ku is well attested for the sign IB. dNinurta is reconstructed here based on Weidner 1924-25: 12.

3See Gong 2000: 135 for the reconstruction of šu₂ but note that šu is also possible.

4The designation for the sign E₂ is usually bi-i-tum but this may be an Assyrianism (Gong 2000: 18 for the sign name). For possible representations of the sign GAL see Gong 2000: 123.

5The analytical writing in the third subcolumn contains sign names of the "reduplicated" type, see Gong 2000: 15.

6Weidner (1924-25: 13 fn. 1) reads -bu in the first subcolumn instead of ba4 after collation. There is a colon in the first subcolumn after the divine name and before the GAL sign. See Gong 2000: 16 and 120 for the names of ZA and GA₂, respectively.

7Weidner would probably reconstruct dNinurta at the end, based on exemplar A, but exemplar D has dŠamaš in the next line so maybe it is also dŠamaš here.

8Weidner 1924-25: 13 for the reconstruction of Šamaš here.

9Although subcolumns 2 and 3 are parallel to line 6', the pronunciation and identification are different. It is noteworthy that a male deity is equated with a female one. Both dNinsig and dZababa are considered children of or associated with dEnlil but otherwise the relationship between them is unclear; Focke (RlA 9: 384) writes that "die Gleichsetzung mit Zababa in der Weidner-Liste . . . ist wohl fehlerhaft," which then suggests that these lines were lifted directly from the WGL, perhaps as a scribal exercise.

10See Frahm 2011: 256 for a similar translation. The WGL-commentary CCP 6.7.A provides a sophisticated explanation around Ilabrat and Papsukkal.

11GIR₂'s sign name is usually rendered gira, see Gong 2000: 48. SU, the last sign in Ningirsu's name, should usually be rendered ku-u₂-šu or the like; see Gong 2000: 151 s.v.KUŠ, unless subcolumn 3 refers here to the sign ŠU instead. One wonders if the copy is incorrect and the NA should be UD read u4. On NIN with its shortenend sign name reš instead of ereš, see note to line 3'.

12Weidner is unsure about the god name in subcolumn 4 but Krebernik (RlA 11: 530) writes "zwei späte Textzeugen setzen S. mit Etallak gleich (KAV 46 i 12 // KAV 63: 46), der als 'Gefangenenwärter' . . . erklärt wird." In sign names the sign KUD is usually referred to by its reading SILA, "street" (Akk. sūqu), see Gong 2000: 175 for KUD with slightly different spellings as in this exemplar. The sign name for SAG is usually represented as sa-ag in logogram groups, but compare the analytical spelling for the complex grapheme SAG×A: šá sa-an-ga-ku a-a i-gub in Ea 3, 36.

13The DN in subcolumn 2 is completely preserved in CCP 6.7.B. Krebernik (RlA 8: 95) prefers NIGIN₂-AN to LAGAB-X, based on CCP 6.7.B. See Gong 2000: 197 for UNUG.KI written eš-še-gu-un ki-ki.

14The much-disputed sign U₂ seems to be interpreted here as bu11 since the usual readings of u₂ or ba₆ do not make sense with the pronunciation. For the various pronunciations of BA.Ú see Marchesi 2002. Although the sign name of BA itself is usually rendered ba-bu-u₂ (see Gong 2000: 104) it seems likely that in this case the sign name reflects the entire compound logogram BA.Ú. Compare the sign name na-an-na-ku for the DN Nanna written ŠEŠ.KI (Gong 2000: 165).

15The sign name appears to contain a mistake. The sign DU is only represented as du-u₂, but should be emended to du-mu-u₂.

16Shibata 2009: 36 reads Nin-sumun2. The sign name poses some difficulties. While NIN is again represented as re-eš or re-eš-še, the remainder appears not to account for the sign GUL.

17While very speculative, one wonders if subcolumn 5 included geographical information; namely, Lugalmarada, the city god of Marad, had a temple E₂-igi-kalam-ma, which was dedicated to "Ninurta as Lugal-Maradda at Marad" (George 1993: 104 no. 520) so one wonders if the 5th subcolumn contained the name of the city Marad. The traces in the copy are too ambiguous and must be collated before this suggestion can be evaluated but perhaps were meant to read AMAR as in uruMarad(AMAR)ki. The traces in the next line fit better for Marad since it looks like the beginning of AMAR is preserved, and dNinzuanna as Lugalmarada's spouse would indeed also be associated with the city. The following line contains dŠuzianna, who is associated with Nippur, and one could very tentatively suggest the wedge preserved is consistent with the beginning of EN as in EN.KIDki (Nippur). Equations with deities qualified as belonging to particular cities or regions are found in other god lists, see for example Schwemer 2001: 78-79 for an edition of K 2100 vs. I 1-41, which is a list of dAdad-names, including a number of names that are qualified as "dAdad of GN."

18dNin-zuanna written with the IM sign is mentioned in in Shibata 2009: 36, where he says this is the "usual variant" and cites Krebernik for the claim that "the writing reflects In-zuanna with disappearance of the consonant /n/." See also note above regarding AMAR.

19Shibata (2009: 36) writes "the goddess is identified with Gula in the multi-subcolumned Assyrian version . . . whereas in the list An = Anum she is identified as the 'younger wife" (dam bàn-da) of Enlil." See note to l. 18' for EN.

20Shibata 2009: 37: "in the Assyrian manuscript KAV 46+47, 21', which identifies the goddess [dTUG₂-nun(-na)] with Gula, as well as in KAV 63, ii 2, the goddess' name is written dKù-nun-na, 'princely pure(ness)'. This writing . . . is attested elsewhere in . . . the name of the sanctuary of Inanna at Eridu . . . but it seems probable that the spelling [in these manuscripts] was a secondary interpretation of the name of this goddess, since the goddess is otherwise always written dTUG₂-nun(-na)." The reconstructed signs are based off of the names for nun and na, see Gong 2000: 168 and 49, respectively.

21For the sign names of e/e₂ and a, see Gong 2000: 21, 48, 62. It is noteworthy that this line does not use bītu for e2, as above.

22If we follow Weidner 1924-25: 14, this line should have dDamgalnunna.

23If we follow Weidner 1924-25: 14, this line should have dDamkina.

24Following Weidner (1924-25: 15; see also Cavigneaux 1981: 86-87), this line should have an equation between dÍD and a deity whose name is lost in subcolumn 4. The sign name for ÍD is a-a ša₂ la-gab-ba-ku hal-la i-gub (Gong 2000: 135), (lit.) "the sign A (and) HAL inscribed into LAGAB." The reconstruction is entirely tentative without collation of the tablet. Exemplar A preserves a line before this that equates dAra with dUsmu but it is difficult to say whether this exemplar would have contained this line as well; the line might be preserved below instead, see line r,10'.

25Following Weidner (1924-25: 15), this line should have an equation between dID₂-lu₃-ru-gu₃ki and a deity whose name is lost. As mentioned above, Gong (2000: 135) has ḫal-la i-gub as the name for the ID2 sign, but it is impossible to tell if the na is a misread DU without collation.

26Following Weidner (1924-25: 15), this line should have an equation between dKi-sag₂ and dDamkina. See also Cavigneaux 1981: 86-87. Although the copy suggests SA, the sign name ki-ki gi-šim-ma-ru is expected here (Gong 2000: 173 s.v. SA₆).

27Following Weidner (1924-25: 15), this line should have an equation between dasal-lú-dùg and dMarduk. For the sign name for ASAR or ASAL see Gong 2000: 198 s.v. URU×IGI. Compare r,11' for the possible omission of the sign GI.

28Following Weidner (1924-25: 15), this line should have an equation between dAMAR.UTU and dMarduk.

29Following Weidner (1924-25: 15), this line should have an equation between ^dzar-pa-ni-tum and apparently the same writing. The na in the third subcolumn may be a misreading for -tum, but in any case the sign name for zar (= LAGAB×SUM) is šá la-gab-ba-ku sú-ú-na i-gub (Gong 2000: 154).

30Following Weidner (1924-25: 15), this line should have an equation between ^dna-bi-um and dNabu₂.

31Following Weidner (1924-25: 15), this line should have an equation between dNabu and dNabu₂.

32Following Weidner (1924-25: 15), this line should have an equation between ^dtaš-me-tum and the same spelling

33Following Weidner (1924-25: 15), this line should have an equation between ^da-ra-aḫ-tum and ^dsu-ti-tum, though the room for -ah-tum appears to be not enough in the copy. There is a god dAra = dUsmu, see note on line r,1'. If it is Arahtum, the sign name would also include reference to the signs AḪ and TUM. For the sign name of AḪ see Gong 2000: 100. An alternative ša₂ du-ga-ku nu-na i-gub for AḪ would need too much space.

34MI has usually a sign name gi-ik-ki-gu or similar (Gong 2000: 159). It seems that initial GI was omitted here. Following Weidner (1924-25: 15), this line should have an equation between ^dmi-uš-šár and ^dsu-ti-tum.

35Following Weidner (1924-25: 15), this line should have an equation between dKadi and dIldan. Weidner writes that the pronunciation of KA.DI is uncertain but the third subcolumn seems to indicate that Kadi is correct. [or does that extra A change the pronunciation?]

36Following Weidner (1924-25: 15), this line should have an equation between dGAL and dIldan. The Elamites apparently pronounced dGAL as napiriša, see Hinz 1965: 354. An explanatory god list from Nineveh has the entry AN.GAL = Aya (https://cdli.ucla.edu/search/search_results.php?SearchMode=Text&ObjectID=P365765)

37The sign KUR's name is generally written kur-ru-u but that does not seem to be supported in the text (Gong 2000: 49). Following Weidner (1924-25: 15), this line should have an equation between ^dkúr-gal and dAmurru, with the pronunciation possible restored as [ku-ur]-ga-al. A Ninevite exemplar of An = Anum equates dKurgal with dEnlil (https://cdli.ucla.edu/P365749)

38The sign DI is usually represented as salkud in sign names; see Gong 2000: 108-9. The sign name for the sign KUD is based on the reading SILA; see Gong 2000: 75 for the various phonetic spellings. Following Weidner (1924-25: 16), this line should have an equation between ^dDI.KUD and dMandanu.

39See note above on line 15''. Following Weidner (1924-25: 16), this line should have an equation between dKUD and dMandanu.

40See note above on line r,15'. Following Weidner (1924-25: 16), this line should have an equation between dKUD and dMandanu.

41The sign name for MUŠ is written a number of ways, for which see Gong 2000: 162. Following Weidner (1924-25: 16), this line should have an equation between dNiraḫ/Šeraḫ and dBēl erṣeti, with Weidner suggesting [še-ra]-aḫ as the pronunciation but here Niraḫ is reconstructed.

42The WGL has dIsar-matissu here but that is not supported by the copy.

DOI: 10079/t1g1k8s

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CCP 6.2.7.B - Weidner’s God List / Diri 7 (?) B

KAV 046