Sumerian Consort Center Temple No Vizier Akkadian Consort Function

Total Page:16

File Type:pdf, Size:1020Kb

Sumerian Consort Center Temple No Vizier Akkadian Consort Function CHIEF FIGURES OF THE MESOPOTAMIAN PANTHEON SUMERIAN CONSORT CENTER TEMPLE NO VIZIER AKKADIAN CONSORT FUNCTION AN KI (URAŠ) Uruk Eanna 60 Papsukkal Anu Antu creation, kingship ENLIL NINLIL Nippur Ekur 50 Nusku/a Enlil Ninlil power to govern Nunamnir E/Illil storm as force ENKI DAMGALNUNA Eridu E'engur 40 Isimud Ea Damkina water, wisdom Nudimmud E'abzu magic, crafts human creation NINHURSAĜA ŠULPA'E Keš Emah Dingirmah birth NINMAH Adab Ninmah fecundity NINTU Bēlet-ilī creation ARURU (f) Mama/i (f) NANNA(R) NINGAL Ur Ekišnugal 30 Sin Ningal calendar SUEN Gaeš Namraşīt cattle Ašimbabbar Harran UTU ŠERDA Larsa Ebabbar 20 Bunene Šamaš Aya justice Sippar Panuna oracles INANA (f) DUMUZI Uruk Eanna 15 Ninšubur Ištar (f) Dumuzu passion, sexuality Ninegal Akkad E'ulmaš love, war Kiš Hursaĝkalama IŠKUR ŠALA Karkara Ekarkara 10 Šullat & Adad Šala rain, storm, war Enegi E'ugalgal Haniš divination NINURTA NIN-NIBRU Nippur Ešumeša Ninurta Nin-nibru storm, war NINĜIRSU BABA, GULA Lagaš Eninnu farming ZABABA Kiš Hursaĝkalama Zababa Ištar storm, war NERGAL EREŠKIGAL Gudua Emeslam Namtar Nergal Ereškigal death, war, ordeal GUGALANNA Ugur Allatu (Akkad) Išum Erra Mamitu famine, plague NININSINA PABILSAĜ Isin Egalmah Gula Pabilsaĝ healing NINTINUGA ENDAGA Baba BABA Ninkara GULA (f) (f) NINAZU NINGIRIDA Ešnunna Esikil Ninazu war, netherworld Enegi E'enegi healing, vegetation NINĜIŠZIDA AZIMUA Ĝišbanda Eninĝišzida Ninĝišzida Bēlet-şēri healing, vegetation NISABA (f) HAYA Ereš Ezagin Nisaba Haya (OB) barley, writing Nanibgal Nabû (NB) scribal arts foxvog 01 Standard (Nippur) Pantheon AN ∞ KI (URAŠ) NAMMU (Uruk) f f NINHURSAĜA ∞ ŠULPA'E ENLIL ∞ NINLIL Healing ENKI ∞ DAMGALNUNA (Keš) f (Nippur) f Vegetation (Eridu) f (Adab) Demons Fire NERGAL ∞ EREŠKIGAL NANNA-SUEN ∞ NINGAL NINURTA ∞ NIN-NIBRU IŠKUR ∞ ŠALA NANŠE ∞ NINDARA ASALLUHI (Kutha) f (Ur) f (Nippur) f Karkar) f (Sirara) (Kuara) f UTU ∞ ŠERDA INANA ∞ DUMUZI (Larsa) f (Uruk) (Badtibira) (Sippar) (Akkad) (Zabalam) f ŠARA ∞ USAKARA (Umma) f Local (Lagaš) Pantheon AN NINAZU ĜATUMDU ENLIL ∞ NINHURSAĜA ENKI f f NINĜIŠZIDA ∞ ĜEŠTINANNA BABA ∞ NINĜIRSU INANNA NANŠE ∞ NINDARA f f f f IGALIMA ŠULŠAGANA National Deities Early West Semitic: Amurru MARTU ∞ BĒLET-ŞĒRI West Semitic: Mari, Isin, Babylon ADAD ∞ ŠALA Dynastic Assyria ASSUR ∞ NINLIL (IŠTAR) Dynastic Babylonia ENKI = EA ∞ DAMKINA Babylon: ASALLUHI = MARDUK ∞ ŞARPANĪTU Borsippa: NABÛ ∞ TAŠMĒTU foxvog 01 .
Recommended publications
  • Hologram Curaçao, 2018 First Edition
    Hologram Curaçao, 2018 First edition This book is written by; John H Baselmans-Oracle Cover design are from the hand of; John H Baselmans-Oracle Illustrations Different artists With thanks to all those people who are supporting me. Copyrights All rights on text and drawings reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopy, recording or otherwise, without prior written permission from LoBa productions, except for brief quotes with an acknowledgement. Bulk copies of this book can be obtained by contacting LoBa Productions at http://www.world-of-positive-energy.com. No part of this work is intended to be a substitute for professional medical, pastoral or psychological guidance or treatment. Production/Design: LoBa Productions ISBN 978-1-387-72155-9 Hologram Is de wereld een hologram? John H Baselmans - Oracle 4 HOLOGRAM Is de wereld een hologram? 5 Inhoud Voorwoord 8 Hoofdstuk 1 1-1 In den beginnen 11 1-2 Om gewoon eens over na te denken 14 1-3 Wat is het geheim rond en om de Anunnaki? 16 1-4 De tabletten 26 1-5 Tablet van Lord Enki 31 1-6 Even nog wat verder denken 53 1-7 Parallel Universum / Parallel Wereld 55 1-8 Even het woordje “onderwereld” 57 1-9 Wat de geleerden zeggen over Goden 59 1-10 Enkele goden vernoemd 76 1-11 Het Heelal / Universum en haar goden 87 1-12 Licht 108 Hoofdstuk 2 2-1 Inleiding 117 2-2 De onder- en de bovenwereld, bestaan deze? 117 2-3 Waarom zijn het vaticaan en de joodse gemeenschap zo bang? 124
    [Show full text]
  • 1 Inanna Research Script
    INANNA RESEARCH SCRIPT (to be cut and shaped for performance) By Peggy Firestone Based on Translations of Clay Tablets from Sumer By Samuel Noah Kramer 1 [email protected] (773) 384-5802 © 2008 CAST OF CHARACTERS In order of appearance Narrators ………………………………… Storytellers & Timekeepers Inanna …………………………………… Queen of Heaven and Earth, Goddess, Immortal Enki ……………………………………… Creator & Organizer of Earth’s Living Things, Manager of the Gods & Goddesses, Trickster God, Inanna’s Grandfather An ………………………………………. The Sky God Ki ………………………………………. The Earth Goddess (also known as Ninhursag) Enlil …………………………………….. The Air God, inventor of all things useful in the Universe Nanna-Sin ………………………………. The Moon God, Immortal, Father of Inanna Ningal …………………………………... The Moon Goddess, Immortal, Mother of Inanna Lilith ……………………………………. Demon of Desolation, Protector of Freedom Anzu Bird ………………………………. An Unholy (Holy) Trinity … Demon bird, Protector of Cattle Snake that has no Grace ………………. Tyrant Protector Snake Gilgamesh ……………………………….. Hero, Mortal, Inanna’s first cousin, Demi-God of Uruk Isimud ………………………………….. Enki’s Janus-faced messenger Ninshubur ……………………………… Inanna’s lieutenant, Goddess of the Rising Sun, Queen of the East Lahamma Enkums ………………………………… Monster Guardians of Enki’s Shrine House Giants of Eridu Utu ……………………………………… Sun God, Inanna’s Brother Dumuzi …………………………………. Shepherd King of Uruk, Inanna’s husband, Enki’s son by Situr, the Sheep Goddess Neti ……………………………………… Gatekeeper to the Nether World Ereshkigal ……………………………. Queen of the
    [Show full text]
  • Burn Your Way to Success Studies in the Mesopotamian Ritual And
    Burn your way to success Studies in the Mesopotamian Ritual and Incantation Series Šurpu by Francis James Michael Simons A thesis submitted to the University of Birmingham for the degree of Doctor of Philosophy Department of Classics, Ancient History and Archaeology School of History and Cultures College of Arts and Law University of Birmingham March 2017 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract The ritual and incantation series Šurpu ‘Burning’ is one of the most important sources for understanding religious and magical practice in the ancient Near East. The purpose of the ritual was to rid a sufferer of a divine curse which had been inflicted due to personal misconduct. The series is composed chiefly of the text of the incantations recited during the ceremony. These are supplemented by brief ritual instructions as well as a ritual tablet which details the ceremony in full. This thesis offers a comprehensive and radical reconstruction of the entire text, demonstrating the existence of a large, and previously unsuspected, lacuna in the published version. In addition, a single tablet, tablet IX, from the ten which comprise the series is fully edited, with partitur transliteration, eclectic and normalised text, translation, and a detailed line by line commentary.
    [Show full text]
  • ANIMAL SACRIFICE in ANCIENT MESOPOTAMIAN RELIGION The
    CHAPTER FOURTEEN ANIMAL SACRIFICE IN ANCIENT MESOPOTAMIAN RELIGION JOANN SCURLOCK The relationship between men and gods in ancient Mesopotamia was cemented by regular offerings and occasional sacrifices of ani­ mals. In addition, there were divinatory sacrifices, treaty sacrifices, and even "covenant" sacrifices. The dead, too, were entitled to a form of sacrifice. What follows is intended as a broad survey of ancient Mesopotamian practices across the spectrum, not as an essay on the developments that must have occurred over the course of several millennia of history, nor as a comparative study of regional differences. REGULAR OFFERINGS I Ancient Mesopotamian deities expected to be fed twice a day with­ out fail by their human worshipers.2 As befitted divine rulers, they also expected a steady diet of meat. Nebuchadnezzar II boasts that he increased the offerings for his gods to new levels of conspicuous consumption. Under his new scheme, Marduk and $arpanitum were to receive on their table "every day" one fattened ungelded bull, fine long fleeced sheep (which they shared with the other gods of Baby1on),3 fish, birds,4 bandicoot rats (Englund 1995: 37-55; cf. I On sacrifices in general, see especially Dhorme (1910: 264-77) and Saggs (1962: 335-38). 2 So too the god of the Israelites (Anderson 1992: 878). For specific biblical refer­ ences to offerings as "food" for God, see Blome (1934: 13). To the term tamid, used of this daily offering in Rabbinic sources, compare the ancient Mesopotamian offering term gimi "continual." 3 Note that, in the case of gods living in the same temple, this sharing could be literal.
    [Show full text]
  • Miscellaneous Babylonian Inscriptions
    MISCELLANEOUS BABYLONIAN INSCRIPTIONS BY GEORGE A. BARTON PROFESSOR IN BRYN MAWR COLLEGE ttCI.f~ -VIb NEW HAVEN YALE UNIVERSITY PRESS LONDON HUMPHREY MILFORD OXFORD UNIVERSITY PRESS MDCCCCXVIII COPYRIGHT 1918 BY YALE UNIVERSITY PRESS First published, August, 191 8. TO HAROLD PEIRCE GENEROUS AND EFFICIENT HELPER IN GOOD WORKS PART I SUMERIAN RELIGIOUS TEXTS INTRODUCTORY NOTE The texts in this volume have been copied from tablets in the University Museum, Philadelphia, and edited in moments snatched from many other exacting duties. They present considerable variety. No. i is an incantation copied from a foundation cylinder of the time of the dynasty of Agade. It is the oldest known religious text from Babylonia, and perhaps the oldest in the world. No. 8 contains a new account of the creation of man and the development of agriculture and city life. No. 9 is an oracle of Ishbiurra, founder of the dynasty of Nisin, and throws an interesting light upon his career. It need hardly be added that the first interpretation of any unilingual Sumerian text is necessarily, in the present state of our knowledge, largely tentative. Every one familiar with the language knows that every text presents many possi- bilities of translation and interpretation. The first interpreter cannot hope to have thought of all of these, or to have decided every delicate point in a way that will commend itself to all his colleagues. The writer is indebted to Professor Albert T. Clay, to Professor Morris Jastrow, Jr., and to Dr. Stephen Langdon for many helpful criticisms and suggestions. Their wide knowl- edge of the religious texts of Babylonia, generously placed at the writer's service, has been most helpful.
    [Show full text]
  • Humbaba Research Packet.Pdf
    HUMBABA Research Packet Compiled by Cassi Schiano and Christine Scarfuto CONTENTS: History of the Epic of Gilgamesh Summary of the Epic (and the Twelve Tablets) Character Info on Gilgamesh, Enkidu, and Humbaba Brief Historical Info: Babylon Ancient Rome The Samurai Colonial England War in Afghanistan 1 History of The Epic of Gilgamesh The Epic of Gilgamesh is epic poetry from Mesopotamia and is among the earliest known works of literature. The story revolves around a relationship between Gilgamesh (probably a real ruler in the late Early Dynastic II period ca. 27th century BC) and his close male companion, Enkidu. Enkidu is a wild man created by the gods as Gilgamesh's equal to distract him from oppressing the citizens of Uruk. Together they undertake dangerous quests that incur the displeasure of the gods. Firstly, they journey to the Cedar Mountain to defeat Humbaba, its monstrous guardian. Later they kill the Bull of Heaven that the goddess Ishtar has sent to punish Gilgamesh for spurning her advances. The latter part of the epic focuses on Gilgamesh's distressed reaction to Enkidu's death, which takes the form of a quest for immortality. Gilgamesh attempts to learn the secret of eternal life by undertaking a long and perilous journey to meet the immortal flood hero, Utnapishtim. Ultimately the poignant words addressed to Gilgamesh in the midst of his quest foreshadow the end result: "The life that you are seeking you will never find. When the gods created man they allotted to him death, but life they retained in their own keeping." Gilgamesh, however, was celebrated by posterity for his building achievements, and for bringing back long-lost cultic knowledge to Uruk as a result of his meeting with Utnapishtim.
    [Show full text]
  • Mesopotamian Culture
    MESOPOTAMIAN CULTURE WORK DONE BY MANUEL D. N. 1ºA MESOPOTAMIAN GODS The Sumerians practiced a polytheistic religion , with anthropomorphic monotheistic and some gods representing forces or presences in the world , as he would later Greek civilization. In their beliefs state that the gods originally created humans so that they serve them servants , but when they were released too , because they thought they could become dominated by their large number . Many stories in Sumerian religion appear homologous to stories in other religions of the Middle East. For example , the biblical account of the creation of man , the culture of The Elamites , and the narrative of the flood and Noah's ark closely resembles the Assyrian stories. The Sumerian gods have distinctly similar representations in Akkadian , Canaanite religions and other cultures . Some of the stories and deities have their Greek parallels , such as the descent of Inanna to the underworld ( Irkalla ) resembles the story of Persephone. COSMOGONY Cosmogony Cosmology sumeria. The universe first appeared when Nammu , formless abyss was opened itself and in an act of self- procreation gave birth to An ( Anu ) ( sky god ) and Ki ( goddess of the Earth ), commonly referred to as Ninhursag . Binding of Anu (An) and Ki produced Enlil , Mr. Wind , who eventually became the leader of the gods. Then Enlil was banished from Dilmun (the home of the gods) because of the violation of Ninlil , of which he had a son , Sin ( moon god ) , also known as Nanna . No Ningal and gave birth to Inanna ( goddess of love and war ) and Utu or Shamash ( the sun god ) .
    [Show full text]
  • Asher-Greve / Westenholz Goddesses in Context ORBIS BIBLICUS ET ORIENTALIS
    Zurich Open Repository and Archive University of Zurich Main Library Strickhofstrasse 39 CH-8057 Zurich www.zora.uzh.ch Year: 2013 Goddesses in Context: On Divine Powers, Roles, Relationships and Gender in Mesopotamian Textual and Visual Sources Asher-Greve, Julia M ; Westenholz, Joan Goodnick Abstract: Goddesses in Context examines from different perspectives some of the most challenging themes in Mesopotamian religion such as gender switch of deities and changes of the status, roles and functions of goddesses. The authors incorporate recent scholarship from various disciplines into their analysis of textual and visual sources, representations in diverse media, theological strategies, typologies, and the place of image in religion and cult over a span of three millennia. Different types of syncretism (fusion, fission, mutation) resulted in transformation and homogenization of goddesses’ roles and functions. The processes of syncretism (a useful heuristic tool for studying the evolution of religions and the attendant political and social changes) and gender switch were facilitated by the fluidity of personality due to multiple or similar divine roles and functions. Few goddesses kept their identity throughout the millennia. Individuality is rare in the iconography of goddesses while visual emphasis is on repetition of generic divine figures (hieros typos) in order to retain recognizability of divinity, where femininity is of secondary significance. The book demonstrates that goddesses were never marginalized or extrinsic and thattheir continuous presence in texts, cult images, rituals, and worship throughout Mesopotamian history is testimony to their powerful numinous impact. This richly illustrated book is the first in-depth analysis of goddesses and the changes they underwent from the earliest visual and textual evidence around 3000 BCE to the end of ancient Mesopotamian civilization in the Seleucid period.
    [Show full text]
  • Desire, Discord, and Death : Approaches to Ancient Near Eastern Myth / by Neal Walls
    DESIRE, DISCORD AND DEATH APPROACHES TO ANCIENT NEAR EASTERN MYTH ASOR Books Volume 8 Victor Matthews, editor Billie Jean Collins ASOR Director of Publications DESIRE, DISCORD AND DEATH APPROACHES TO ANCIENT NEAR EASTERN MYTH by Neal Walls American Schools of Oriental Research • Boston, MA DESIRE, DISCORD AND DEATH APPROACHES TO ANCIENT NEAR EASTERN MYTH Copyright © 2001 American Schools of Oriental Research Cover art: Cylinder seal from Susa inscribed with the name of worshiper of Nergal. Photo courtesy of the Louvre Museum. Cover design by Monica McLeod. Library of Congress Cataloging-in-Publication Data Walls, Neal H., 1962- Desire, discord, and death : approaches to ancient Near Eastern myth / by Neal Walls. p. cm. -- (ASOR books ; v. 8) Includes bibliographical references and indexes. ISBN 0-89757-056-1 -- ISBN 0-89757-055-3 (pbk.) 1. Mythology--Middle East. 2. Middle East--Literatures--History and crticism. 3. Death in literature. 4. Desire in literature. I. Title. II. Series. BL1060 .W34 2001 291.1'3'09394--dc21 2001003236 Contents ABBREVIATIONS vii ACKNOWLEDGEMENTS viii INTRODUCTION Hidden Riches in Secret Places 1 METHODS AND APPROACHES 3 CHAPTER ONE The Allure of Gilgamesh: The Construction of Desire in the Gilgamesh Epic INTRODUCTION 9 The Construction of Desire: Queering Gilgamesh 11 THE EROTIC GILGAMESH 17 The Prostitute and the Primal Man: Inciting Desire 18 The Gaze of Ishtar: Denying Desire 34 Heroic Love: Requiting Desire 50 The Death of Desire 68 CONCLUSION 76 CHAPTER TWO On the Couch with Horus and Seth: A Freudian
    [Show full text]
  • The Mesopotamian Netherworld Through the Archaeology of Grave Goods and Textual Sources in the Early Dynastic III Period to the Old Babylonian Period
    UO[INOIGMUKJ[ 0LATE The Mesopotamian Netherworld through the Archaeology of Grave Goods and Textual Sources in the Early Dynastic III Period to the Old Babylonian Period A B N $EEP3HAFTOF"URIALIN&OREGROUNDWITH-UDBRICK"LOCKINGOF%NTRANCETO#HAMBERFOR"URIAL 3KELETON ANDO "URIAL 3KELETONNikki Zwitser Promoter: Prof. Dr. Katrien De Graef Co-promoter: Prof. Dr. Joachim Bretschneider Academic Year 2016-1017 Thesis submitted to obtain the degree of Master of Arts: Archaeology. Preface To the dark house, dwelling of Erkalla’s god, to the dark house which those who enter cannot leave, on the road where travelling is one-way only, to the house where those enter are deprived of light, where dust is their food, clay their bread. They see no light, they dwell in darkness. Many scholars who rely on literary texts depict the Mesopotamian netherworld as a bleak and dismal place. This dark portrayal does, indeed, find much support in the Mesopotamian literature. Indeed many texts describe the afterlife as exceptionally depressing. However, the archaeological study of grave goods may suggest that there were other ways of thinking about the netherworld. Furthermore, some scholars have neglected the archaeological data, while others have limited the possibilities of archaeological data by solely looking at royal burials. Mesopotamian beliefs concerning mortuary practices and the afterlife can be studied more thoroughly by including archaeological data regarding non-royal burials and textual sources. A comparison of the copious amount of archaeological and textual evidence should give us a further insight in the Mesopotamian beliefs of death and the netherworld. Therefore, for this study grave goods from non-royal burials, literature and administrative texts will be examined and compared to gain a better understanding of Mesopotamian ideas regarding death and the netherworld.
    [Show full text]
  • Sumerian Religion
    1 אנשר אנשר (באכדית: Anshar או Anshur, מילולית:"ציר השמיים") הוא אל שמים מסופוטמי קדום. הוא מתואר כבן זוגה של אחותו קישאר. הזוג יחדיו מציינים את השמים (ההברה אן) והארץ (ההברה קי) במיתוס הבריאה אנומה אליש והם נמנים עם הדור השני לבריאה, ילדיהם של המפלצות לחמו (Lahmu) ולחאמו (Lahamu) ונכדיהם של תיאמת (Tiamat) ואפסו (Apsu), המסמנים את המים המלוחים והמתוקים בהתאמה. בתורם, הם בעצמם הוריו של אל שמים אחר בשם אנו (Anu). החל מימי סרגון השני, החלו האשורים לזהות את אנשר עם אשור בגירסתם למיתוס הבריאה, בגרסה זו בת זוגו היא נינ-ליל (NinLil). ערך זה הוא קצרמר בנושא מיתולוגיה. אתם מוזמנים לתרום לוויקיפדיה ו להרחיב אותו [1]. האל אנשר עומד על פר, נתגלה בחפירות העיר אשור הפניות editintro=%D7%AA%D7%91%D7%A0%D7%99%D7%AA%3A%D7%A7%D7%A6%D7%A8%D7%9E%D7%A8%2F%D7%94%D7%A8%D7%97%D7%91%D7%94&action=edit&http://he.wikipedia.org/w/index.php?title=%D7%90%D7%A0%D7%A9%D7%A8 [1] המקורות והתורמים לערך 2 המקורות והתורמים לערך אנשר מקור: https://he.wikipedia.org/w/index.php?oldid=13750401 תורמים: GuySh, Ori, רועים המקורות, הרישיונות והתורמים לתמונה קובץ:Asur-Stier.PNG מקור: https://he.wikipedia.org/w/index.php?title=קובץ:Asur-Stier.PNG רישיון: Public Domain תורמים: Evil berry, Foroa, Gryffindor תמונה:Perseus-slays-medusa.jpg מקור: https://he.wikipedia.org/w/index.php?title=קובץ:Perseus-slays-medusa.jpg רישיון: GNU Free Documentation License תורמים: Bibi Saint-Pol, Editor at Large, Funfood, G.dallorto, Jastrow, Lokal Profil, Peter Andersen, Sreejithk2000 AWB, 4 עריכות אלמוניות רישיון Creative Commons Attribution-Share Alike 3.0 /creativecommons.org/licenses/by-sa/3.0// Anu 1 Anu This article is about a myth.
    [Show full text]
  • The Origin of the Mystical Number Seven in Mesopotamian Culture
    The Origin of the Mystical Number Seven in Mesopotamian Culture: Division by Seven in the Sexagesimal Number System Kazuo MUROI §1. Introduction In Mesopotamian literary works, including hymns, myths, and incantations, the number 7 often occurs in mysterious circumstances where something of religious importance may be indicated. Although we do not yet completely understand the connotations of the mystical number 7 in these literary works, we know that the Sumerians of the third millennium BCE believed the number 7 – out of the many natural numbers – to be special. It seems that various Sumerian words containing the number 7 had taken firm root in their culture by the twenty-second century BCE at the latest. However, as yet we have had no convincing explanation for the Sumerians’ adherence to the number 7. Why did they select the number 7 as a mystical or sacred number? In this paper I shall attempt to clarify the origin of the mystical number 7 (1) by examining literary works containing the number 7, as well as some mathematical problems relating to division by 7. §2. The oldest examples of the mystical number 7 One of the oldest examples of the mystical number 7 is in the Early Dynastic Proverbs, Collection One written in the 26th century BCE (2) : lul-7 lu-lu “Seven lies are too numerous.” In addition to the lul-7 “seven lies” of this wordplay, we have several instances of a noun plus 7 in certain unusual orthographic texts, which are called UD-GAL-NUN texts, as well as normal orthographic texts:(3) UD-UD-7 “seven gods” urì-gal-7 “seven (divine) standards” ama-ugu 4-7 “mother who bore seven (children)” šeš-sila 4-7 “seven lamb brothers”.
    [Show full text]