P. [28], l. 29. The translation of this line is based on that of Mr. L. W. King, who first published the text. The word for “bone” is iṣṣimtum, the Heb. 'eṣem, Arab. 'adhm. If the word be correctly read (the character tum is doubtful), it is possibly connected with êṣimtum, which translates the Sumerian character standing for a weapon or a long straight object.
Pp. [29-31]. Tutu and other names given to Merodach in this section are referred to on pp. [45-46]. By “the people” in line 15 (p. [30]) are apparently to be understood the gods.
P. [44]. Other names of the goddess Aruru, who assisted Merodach in the creation of man, are “the lady potter,” “the constructor of the world,” “the constructor of the gods,” “the constructor of mankind,” “the constructor of the heart.” Aruru was the goddess of progeny, and is one of the forty-one names by which “the lady of the gods” was known. An interesting Sumerian (dialectic) hymn to her exists in the Brussels Museum.
P. [47], ll. 29-32. Instead of “in their (the fallen gods') room,” Jensen suggests, “for their redemption.” That the fallen gods were to be redeemed (lit.: “spared”) by the merits of the race of men which Merodach created is a new idea, which further information may confirm.[334]
P. [59], l. 13. Ea is the Aê of the preceding pages, the Oannes of Damascius. There is reason to believe that the name was also read Aa, which would account for the Greek form which he employs, and likewise for the identification of this god with the Aa of l. 4 and the following paragraph.
P. [63], l. 27. Perhaps the most interesting of recent discoveries is the identification (by Prof. Zimmern) of Euedoreschos with the Enweduranki of the tablet described on p. [77]. The original Greek form must have been Euedoranchos (see the note to the page mentioned). Euedocus (l. 21) is probably the Sumero-Akkadian En-me-duga.
P. [67]. For further notes in connection with Tiamat, see the discussion of Delitzsch's Babel und Bibel at the end, pp. [529-532]. It is noteworthy that this name heads the list of abodes of the gods published in the Proceedings of the Society of Biblical Archæology for Dec., 1900, pp. 367-369. The explanation is unfortunately broken away, but it may be surmised that as the goddess of the watery wastes of the earth she was described as the abode of the gods who were regarded as her followers.
P. [72]. The description of Tammuz as “the peerless mother of heaven” is probably to be explained by the fact, that ama-gala, “great mother,” is one of the Sumerian words for “forest,” and Tammuz was identified with the forest of Eridu, the divine abode where he dwelt.
P. [73]. For Pir-napištim, Ut-napištim is a possible reading (see below, note to p. [99]).
For further notes upon the trees of Paradise, see pp. [531].