Datasets:

LeroyDyer

/

LatestDocs_V2

like 0

Unlock the INSANE Power of OpenAI GPT-4 with C# .NET! 😲.en.srt

00:00:00,199 --> 00:00:02,360 hi everyone I'm really excited to show you how to run chat GPT in cop programming language let's get started first download the net SDK you should be able to go to Microsoft website and there you have different versions so the current recommended version is 7.0 you can download that based on your operating system once that is installed then you should be able to interact in your terminal next let's go to the terminal there we can type net new console minus n cop cop is just a name you can give whatever name you like and then click enter this will automatically create a console project called cop you navigate to the cop folder now net add package open AI install open AI package that's it the package got installed and the basic setup is ready next let's open this folder code dot this should automatically open your code editor with all the required files as you can see here we are inside the code editor and you have different files here I'm going to open program. CS so that should look like this to run a test against this you can even just go to your terminal and type net run this should print out hello world but our ultimate goal is to integrate chat GPT API in this so I'm going to delete this and first initiating the API which is V API equal new open AI API do open AI going to close the bracket this is just the initializing step next I'm going to define the result V results equals await this await for the response then API completions dot get completion and then you enter what completion you want let's say 1 2 3 1 2 so uh now chat GPT is going to complete by continuing what will come after 1 2 3 one two then what will come after that you need to print the output so I'm going to type console. WR line and then results before running that we need to set our open AI key which you can get it from open AI platform once you get that type your open AI key like this export open AI key and then enter your open I key once you've entered the open I key then click net run enter so here you can see the next is three is printed here this is for just completing a sentence but now we are going to initiate a conversation to initiate a conversation we are going to type api. chat do create conversation here we can type chat. upend user input that's where you give your input so I'm going to enter give me a daily meal plan for today now this response will be like a streaming response so we're going to start with a wait and loop that through for each statements V response in chat do stream response enumerate from chatbot async and then you're going to close that with closing bracket then you open the flower bracket here you can type console. write and then response that's it as simple as that so first initiate the open AI API this will get the open AI key from your environment variable which you have just exported next it's get completion for completing a sentence create conversation for creating a conversation and ask a question in the conversation and you can await and for each the streaming response and print the response we are going to see how it works now go to the terminal and then type net run so first it's typing the completion sentence 1 2 3 and four 5 and then after that for our conversation here is the meal plan for today breakfast snack lunch afternoon snack dinner evening snack so yeah as simple as that you should be able to integrate chat GPT into your seop programming language I hope you like the video please do like share and subscribe and thanks for watching

Unveiling Kushite Civilization Nile's Ancient Legacy.en.srt

00:00:01,420 --> 00:00:06,879 [Music] the pages of History unveil the Splendor of civilizations that once flourished across the globe each leaving an indelible mark on the tapestry of time among these the kushit civilization nestled along the banks of the Nile River in ancient Nubia stands as a testament to human Ingenuity resilience and cultural richness in this essay we embark on a profound exploration of kushit civilization delving into its background significance and purpose aiming to illuminate the vibrant Legacy of a civilization Often overshadowed by its more renowned neighbors the roots of kushit civilization extend deep into the annals of antiquity tracing back to the Bronze Age situated in the region known as Nubia encompassing present day Sudan in southern Egypt Kush flourished as a dynamic cultural and political from around 2500 BCE to 350 CE its strategic location along the Nile River facilitated trade and interaction with neighboring civilizations including Egypt to the north and various societies across the Red Sea and Beyond Kush emerged as a formidable power during the New Kingdom of Egypt forging strong diplomatic ties and even at times exerting dominance over its northern neighbor the kushit rulers of the 25th Dynasty famously conquered Egypt establishing their Rule and marking a significant chapter in both kushit and Egyptian history the civilization reached its Zenith during the naptin and meroitic periods characterized by remarkable architectural achievements sophisticated governance structures and flourishing cultural expressions the Royal City of nepata adorned with magnificent temples and pyramids served as the political and religious Heartland of kushit society meanwhile the meroitic capital of mooi emerged as a bustling Center of Commerce and Innovation fostering advancements in Metallurgy writing and the Arts situated in the heart of Northeastern Africa the ancient civilization of kush thrived along the fertile banks of the Nile River encompassing regions that now constitute modern-day Sudan and Southern Egypt this strategic location endowed Kush with unparalleled access to water fertile soil and crucial trade Roots laying the foundation for its prosperity and cultural development the Nile River with its annual inundation was not only a Lifeline for agricultural productivity but also served as a conduit for communication and transportation the kushit civilization flourished in close proximity to this Mighty River with settlements and cities clustered along its banks attesting to the intimate relationship between kushit society and the natural environment the Nile River exerted a profound influence on every aspect of cushite society shaping its economy culture and political Dynamics the annual flooding of the Nile brought nutrient-rich sediment replenishing the soil and facilitating Bountiful harvests agriculture formed the backbone of the cushite economy with crops such as wheat barley and sorghum cultivated in abundance along the fertile river banks moreover the Nile provided a reliable means of Transportation enabling the exchange of goods and ideas between Kush and neighboring regions trade flourished along the river connecting Kush to the Mediterranean world in the North and the vast Hinterlands of Africa to the South and West this facilitated cultural exchange and the diffusion of Technologies further enriching the tapestry of kushit civilization the Nile also held religious and symbolic significance for the kushites with rituals and ceremonies is venerating the river as a Divine source of life and renewal temples and shrines dedicated to deities associated with the Nile attested to the spiritual importance of this life-giving waterway in cushite cosmology beyond the Nile the geographic landscape of kush was endowed with a wealth of natural resources that contributed to its prosperity and resilience the Region's diverse ecosystems ranging from fertile river valleys to arid deserts harbored a rich array of Flora and Fauna which the kashite skillfully exploited for sustenance and commerce the availability of minerals such as gold iron and copper played a crucial role in shaping cushite Society gold in particular was abundant in the Nubian desert to the east attracting the attention of ancient Traders and fueling the economy of kush the kushites developed Advanced mining techniques to extract these precious resources EST lishing themselves as prominent players in the international trade networks of the ancient world the climate of kush varied across its vast expanse with the northern regions experiencing a more temperate Mediterranean climate while the southern reaches were characterized by a hotter and drier tropical climate despite these climatic differences the Nile's seasonal rhythms provided a degree of climatic predictability enabling the kushites to adapt their agricultural practices and settlement patterns according the origins of kush like many ancient civilizations are shrouded in the midsts of time with archaeological evidence suggesting a gradual process of cultural development spanning Millennia the pre-dynastic period of kush dating back to around 3500 BCE witnessed the emergence of settled communities along the Nile River engaging in subsistence Agriculture and rudimentary forms of social organization these early inhabitants of the N Valley laid the groundwork for the later flourishing of kushit civilization developing techniques for harnessing the fertile soil of the flood plane and establishing rudimentary irrigation systems to maximize agricultural productivity over time these scattered settlements coales into more organized communities laying the foundation for the emergence of complex Societies in the region the relationship between Kush and its northern neighbor ancient Egypt was characterized by a complex interplay of trade cultural exchange and occasional conflict while both civilizations shared a common cultural and linguistic Heritage rooted in the Nile Valley they also maintained distinct identities shaped by their unique geographical and historical contexts throughout much of its early history Kush existed in the shadow of Egypt with the latter exerting considerable influence over the political and cultural dynamics of the region Egyptian pharaohs embarked on Military campaigns into Nubia establishing colonies and fortifications along the Nile's Southern reaches to secure access to trade routes and strategic resources despite this hegemonic presence the relationship between Kush and Egypt was not solely defined by domination and subjugation trade flourished between the two civilizations facilitated by the Nile River and its tributaries with luxury goods such as gold Ivory and exotic fauna flowing northward into Egypt and exchange for grain textiles and manufactured goods despite its initial subordinate status Kush gradually asserted its autonomy and emerged as a regional power in its own right during the New Kingdom Period of ancient Egypt the decline of Egyptian control over Nubia coupled with internal political upheavals within Egypt itself created opportunities for kushit leaders to assert their independence and expand their sphere of influence the kushit rulers of the 25th Dynasty seized upon these circumstances to assert their dominance over Egypt culminating in the conquest of Memphis and the establishment of kushit pharaohs on the throne of the two lands this period often referred to as the kushit or Nubian Dynasty marked the Zenith of kushit power and influence with its monarchs ruling over an Empire stretching from the Nile Delta to the Confluence of the blue and white Nile in modern-day Sudan the kushit Pharaohs notably PA Shabaka and tahaka sought to legitimize their rule by adopting and Reviving traditional Egyptian religious and cultural practices while also promoting Nubian cultural identity and pride the construction of monumental temples and pyramids such as those at gble barkle and mooi served as symbols of kushit grandeur and Authority solidifying the civilization status as a major player on the stage of ancient neare Eastern Politics the political iCal organization of kush was characterized by two prominent kingdoms nepata and mooy these kingdoms represented successive phases of kushit rule and exerted significant influence over the Region's political landscape nepata located in the northern region of kush served as the capital During the naptin period Circ 800 to 300 BCE it emerged as a center of power following the conquest of Egypt by kushit Kings during the 20 F th Dynasty the rulers of NEPA established a formidable Empire extending their authority over both Egypt and Nubia subsequently the capital shifted Southward to mooi During the meroitic period Circa 300 BC to 350 CE marking a transitional phase in kushit governance mooi strategically located between the Nile's third and fourth cataracts flourished as a vibrant urban center and became the focal point of kushit civilization kushit Society was characterized by monarchical rule with Kings and occasionally Queens exercising centralized authority over their domains the institution of kingship was deeply entrenched in kushite ideology with rulers often depicted as Divine or semi- Divine figures endowed with the mandate to govern dynastic succession played a crucial role in kushit politics with power passing from one Royal lineage to another through hereditary means the legitimacy of rulership was often reinforced through elaborate rituals and ceremonies emphasizing the divine right of kings to rule kushit governance relied on a complex administrative apparatus to manage the Affairs of state and oversee the functioning of various institutions administrative officials appointed by the king occupied key roles within the bureaucracy and were responsible for tasks such as tax collection law enforcement and Public Works projects the administrative structure of kush was hierarchical in nature with officials organized into distinct tiers of authority at the highest Echelon stood the Royal Court comprising the king's closest advisers and ministers who wielded considerable influence over decision-making processes one of the most iconic architectural achievements of kushit civilization is the construction of Royal pyramids which served as Monumental tombs for the ruling Elite inspired by Egyptian Architectural Traditions kushit pyramids were built primarily at burial sites in both nepata and myoi reflecting the continuity of cultural practices across different periods of kushit History these pyramids characterized by their distinctive steep angles and narrow passageways symbolize the power and Prestige of the kushit monarchy the Grandeur of these structures attested to the wealth and resources at the disposal of cushite rulers who spared no expense in ensuring their Eternal Legacy kushit civilization boasted several thriving Urban centers characterized by bustling markets administrative buildings and religious precincts cities such as nepata and mroi served as hubs of economic activity and cultural exchange attracting Merchants Artisans and Scholars from across the region urban planning in kushit cities reflected a keen understanding of both practical and symbolic considerations streets were laid out in a grid pattern facilitating movement and commerce while prominent landmarks such as temples and palaces Adorn the urban landscape imbuing these cities with a sense of grandeur and Majesty religion played a central role in kushit society with temples serving as focal points for Spiritual worship and communal Gatherings temples dedicated to deities such as Ammond Isis and Osiris dotted the landscape of cushite cities reflecting the syncretic nature of cushite religious beliefs which Drew inspiration from both indigenous African traditions and Egyptian religious practices these temples characterized by their Monumental architecture and intricate release provided sanctuaries for ritual ceremonies offerings and prayers they also served as centers of cultural and intellectual activity where priests and scribes preserved sacred texts conducted astronomical observations and administered the Affairs of the state in conjunction with the monarchy religion played a pivotal role in shaping cushite culture and worldview with influences drawn from both indigenous African beliefs and the pantheon of Egyptian deities kushit religion was characterized by a rich tapestry of mythological narratives rituals and sacred practices that reflected the cosmological understanding of the universe Egyptian deities such as Amon Isis Osiris and Horus held significant sway in kushit religious beliefs attesting to the long-standing cultural exchange between the two civilizations these gods and goddesses were venerated in temples and shrines across Kush where rituals and ceremonies were conducted to honor their Divine attributes and seek their favor additionally kushit rulers often Associated themselves with specific Egyptian Gods portraying themselves as Divine intermediaries and guardians of cosmic order this syncretism between Egyptian and Indigenous African religious Traditions contributed to the cultural hybridity of kushit society and underscored the interconnectedness of ancient civilizations along the Nile kushit Society was organized along hierarchical lines with distinct social classes and roles that governed interactions and opportunities within the community at the apex of the social hierarchy stood the royal family and nobility who wielded political power and enjoyed privileges reserved for the elite below the ruling class were the priests scribes and administrative officials who played essential roles in religious ceremonies recordkeeping and governance these educated Elites formed an intellectual Elite that contributed to the preservation and dissemination of knowledge within kushit Society beneath them were The Artisans farmers and laborers who constituted the backbone of the economy while they held less status and wealth compared to the elite classes their contributions to agriculture craftsmanship and construction were indispensable to the functioning of kushit civilization the daily life of the kushites revolved around agrarian Pursuits trade and communal activities that sustained their society and fostered cultural cohesion agriculture was the primary economic activity with Farmers cultivating crops such as wheat barley Millet and vegetables along the fertile banks of the Nile River the annual inundation of the Nile provided fertile silt that enriched the soil and ensured bountiful harvests trade played a crucial role in kushit economy with Merchants facilitating the exchange of goods both domestically and internationally Kush served as a vital Nexus in the trans Saharan trade routes connecting the Mediterranean world with subsaharan Africa and facilitating the exchange of Commodities such as gold Ivory incense and exotic Goods cushite art was characterized by a distinctive blend of indigenous African motifs and Egyptian stylistic influences resulting in a unique visual language that reflected the cultural diversity of the region artistic expression flourished in various mediums including sculpture painting pottery and textiles each reflecting the aesthetic sensibilities and Technical prowess of cushite Artisans cushite sculpture encompassed a wide range of forms from small scale figurines to Monumental statues that adorned temples and palaces sculptors employed a variety of materials including Granite Limestone and bronze to craft lifelike representations of gods Kings and mythical beings these sculptures often exhibited idealized proportions expressive facial features and intricate detailing capturing the essence of cushite artistry and religious symbolism Pottery jewelry and textiles formed integral components of cushite material culture serving both utilitarian and aesthetic purposes kushit Pottery was renowned for its fine craftsmanship and decorative motifs with vessels ranging from simple household containers to elaborate ceremonial wees adorned with geometric patterns and animal motifs jewelry was highly prized among the kushites with Artisans crafting intricate pieces using Gold Silver and semi-precious stones necklaces bracelets and earrings were worn as symbols of status and adornment reflecting the wealth and social standing of their owners textiles played a central role in cushite dress and personal adornment with Fabrics woven from linen wool and cotton these textiles were dyed in vibrant colors and embellished with decorative motifs showcasing the skill and creativity of kushit Weavers the military prowess of kush was renowned throughout the ancient world with its armies employing sophisticated strategies and tactics to secure dominance over neighboring regions kushit military strategy was shaped by a combination of factors including geographical advantages technological innovations and strategic alliances kushit Warfare relied heavily on Infantry composed of skilled Warriors armed with Spears bows and shields the rugged terrain of Nubia with its Rocky outcrops and dense vegetation favored defensive tactics allowing kushit forces to exploit natural fortifications and Ambush enemy Invaders In addition to infantry kushit armies fielded Cavalry units often recruited from nomadic tribes inhabiting the desert fringes of the Kingdom these Cavalry units provided Mobility and flexibility on the battlefield enabling kushit commanders to maneuver swiftly and outflank enemy positions kushit military commanders were adept at exploiting their adversaries weaknesses and adapting their tactics to suit the demands of the battlefield ambushes Fain Retreats and surprise attacks were common tactics employed by kushit forces to gain the upper hand in combat the history of kush is replete with Tales of conquest and expansion as ambitious rulers sought to extend their dominion over neighboring territories the conquest of Egypt by kushit Kings during the 25th Dynasty marked a high point of kusik military expansion with napit and Pharaohs establishing their rule over the land of the Pharaohs Beyond Egypt kushit armies ventured into the lands of the levand engaging in conflicts with rival Powers such as Assyria and Persia these military campaigns aim to secure valuable trade routs extract tribute from subject peoples and assert kushite hegemony Over The Wider region kushit military power exerted a significant influence on the geopolitical Dynamics of Northeastern Africa and the near East relations with neighboring civilizations were characterized by a mixture of cooperation conflict and diplomacy as kushit rulers navigated complex webs of alliances and rivalries the relationship between Kush and in ancient Egypt was particularly intricate with periods of Alliance and enmity punctuating their shared history while the 25th Dynasty saw kushit Kings ruling over Egypt as pharaohs subsequent periods witnessed a gradual decline in kushit influence as Egyptian power reasserted itself kushit interactions with other civilizations such as Assyria Persia and the kingdoms of the levand were marked by both military confrontation and diplomatic engagement trade networks facilitated cultural exchange and economic Prosperity while military conflicts tested the strength and resilience of kushit military might the decline of kushit civilization can be attributed to a combination of internal strife external invasions and environmental challenges internal power struggles among rival factions weakened the centralized authority of the monarchy leading to political fragmentation and instability external threats from neighboring Powers such as the rise of the kingdom of axam to the South and the incursions of nomadic tribes from the East further weakened kushit defenses and eroded its territorial control additionally environmental factors such as shifts and rainfall patterns and desertification may have contributed to agricultural Decline and economic hardship exacerbating the kingdoms wo despite its eventual decline the legacy of kushit civilization endures as a testament to the Ingenuity resilience and cultural richness of ancient Nubia the achievements of kushite society in the fields of architecture art religion and governance continue to inspire Fascination and admiration among scholar and enthusiasts of ancient history the Monumental pyramids Majestic temples and exquisite artifacts left behind by the kushites bear witness to their remarkable achievements and enduring Legacy the Legacy of kushit civilization reverberated far beyond the borders of ancient Nubia exerting a profound influence on neighboring societies and subsequent historical developments in Nubia the legacy of kushit rule persisted through the Christian and Islamic periods as elements of kushite culture and identity continued to shape the Region's social and religious landscape in Egypt the kushit conquest of the 25th Dynasty left an indelible mark on Egyptian history influencing Artistic Styles religious practices and political ideologies beyond the Nile Valley the legacy of kushit civilization resonated with later African kingdoms and Empires inspiring a sense of cultural pride and connection to ancient African Heritage as we reflect on the legacy of kushit civilization we are compelled to reassess its place in world history and challenge the eurocentric biases that have marginalized its significance kushit achievements in politics art religion and diplomacy demand recognition and appreciation on a global scale by integrating kushit history into mainstream narratives of human civilization we can foster a more inclusive and nuanced understanding of the past one that celebrates the diversity and complexity of human experience in conclusion the story of kushit civilization serves as a powerful reminder of the enduring impact of ancient cultures the imperative of preserving and promoting their legacies for generations to come as we embark on this journey of rediscovery and reevaluation let us embrace the richness and diversity of kushit Heritage and ensure that its light continues to shine brightly in the annals of human history

Using Ollama To Build a FULLY LOCAL ChatGPT Clone.en.srt

00:00:00,040 --> 00:00:01,319 I'm going to show you how to build chat GPT from scratch using any open- Source model that you want olama is the easiest way to run large language models on your computer and build incredible applications on top of them olama Powers you to run multiple models in parallel it absolutely blew me away when I first saw it so I'm going to show you that too so let's go so this is the olama homepage ol Lama doai and all you need to do is Click download now right now it's only for Mac OS and Linux but they are making a Windows version and it's coming soon but you could probably use WSL for Windows to get it working on Windows if you want to use it right now so just click download and once you do that just open it up that's it you're done and once you open it up you're going to see this little icon in your taskbar right there that's it that's how lightweight it is and everything else is done through the command line or encode itself so if you click over to this little models link you can see the models that are available and they have all the most popular open source models right now here's code llama here's llama 2 mistol and they have a ton so go ahead and look through it here's Zephyr here's Falcon they even have dolphin 2.2 mistol so they really do have a ton of great models that you can use and they're adding more all the time so now I'm going to show you how to run it through the command line then I'm going to show you having multiple models up and running ready to go at the same time and then we're going to actually build something with it okay so now that we have oama running in our taskbar all we have to type is olama run and then the model name that you want to run and so we're going to run nral now I already have this downloaded but if you don't it will download it for you so then I just hit enter and that's it we have it up and running let's give it a test tell me a joke and look how fast that is why was the math book sad because it had too many problems so perfect and it is blazing fast and that is a function of both olama and mistol but let me blow your mind now I'm going to open up a second window I'm going to put these windows side by side and now I still have mistol running and now I'm going to use o Lama run Lama llama 2 and now I'm going to have llama 2 running at the same time now I have a pretty high-end Mac but the way it handles it is absolutely blazing fast so we have mistol on the left we have LL 2 on the right I'm going to give them a prompt that requires them to write a long response and do it both at the same time and let's see what happens okay so on the left I'm writing write a thousand-word essay about Ai and then on the right with llama 2 write a thousand-word essay about AI so the first thing is let's trigger mistl and then at the same time I'm going to trigger llama 2 and so let's see what happens all right on the left side it goes first and it is blazing fast it is writing that essay about AI on the right side llama 2 is waiting and as soon as it's done it starts writing it with llama 2 how incredible is that so it swapped out the models in a mere maybe 1 and 1 half seconds it is absolutely mind-blowing how they were able to do that so I had mistro run it on the left llama run it on the right and they just ran sequentially you can have four eight 10 as many models as you want running at the same time and they'll queue up and run sequentially and the swapping between the models is lightening fast and you're probably asking yourself okay that's really cool but when would this be useful well I can think of two use cases one just being able to have the right model for the right task is incredible this allows us to have a centralized model that can almost act as a dispatch model dispatching different tasks to the models that are most appropriate for that task and what does that remind us of autogen we can have a bunch of different models running with autogen all running on the same computer powered with o llama and since autogen runs sequentially it is actually a perfect fit for that kind of work and there we go there's two of them so now that you can see that you can have as many open as you want I'm going to close llama 2 and let's say we want to adjust the prompt of the system message we can easily do that let me show you how to do that now so I switched over to visual studio code and what we're going to need to do is create what's called a model file and so to start the model file we write from and then llama to and we're going to change that to mistl because that's the model we're using right now I click save and it recognizes this as python which is why you're seeing all those underlines but it's not Python and I'm going to leave it as plain text for now and then we can set the temperature right here so let's set the temperature to 0.5 and then we can set the system prompt and the one in the example is you are Mario from Super Mario Brothers answer as Mario the assistant only so let's do that let's see if it works so now that we have this model file okay so we're back in our terminal and now we have to create the model file and so what this is doing is it's creating a Model A profile of a model using that model file so it says oama create Mario DF and then we point to the model file and then hit enter and there we go parsing model file looking for the model so it did everything correctly then we do o Lama Run Mario hit enter and there it is up and running who are you I am Mario the assistant it's great to meet you how can I help you today tell me me about where you live okay so now it's going to answer as Mario and that's it and we can give it complex system prompts if we want and we can do all the other customizations that we want to do in that model file and another nice thing is olama has a ton of Integrations so here's web and desktop Integrations we have an HTML UI a chatbot UI we have all these different uis we have terminal Integrations we have different libraries including Lang chain and llama index and then we have a bunch of extensions and plugins so we can use like the Discord AI bot for example all of these are really really easy to use but I think I want to do that all myself let's build on top of AMA now so the first thing I'm going to do is create a new folder for this project so let's rightclick create a new folder and I'm going to call it open chat because we're making a chat GPT clone that's using open source models next I opened up visual studio code opening the Open chat folder so there's nothing in it yet but we're going to put something in it so we're going to create a new python file we'll save it we'll call it main.py and open chat okay so let's do something really really simple first we're just going to generate a completion which means get a response and since we're doing this in Python we're going to need two things we're going to need to import requests and import Json these two libraries all right and then we have the URL and it's Local Host because this is all running on my local computer and we're going to use port 11434 going to hit the API and the generate Endo we have our headers right here and then our data we're not going to use llama 2 we're actually going to be using mistol 7B and I think that's the right syntax we'll try it and then the prompt will be why is the sky blue just as a test and then we're going to ask request to do a post to the URL with the headers and the data we're going to collect the response if we get a 200 we will print it otherwise we're going to print the error let's see if this works I'll save and I'll click play and let's run it all right mistal 7B not found so I think maybe if I just delete that part and try again let's see okay interesting so it looks like it streamed the response because we got a ton of little pieces of it let's see how we can put that all together together now okay looking at the documentation it says right here a stream of Json objects is returned okay so then the final response in the Stream also includes additional data about the generation okay so we get a bunch of information and if we don't want to stream it we actually just turn stream false so let's do that right here I'm going to add stream false and then let's try it again let's see what happens oh false is not a string okay fixed it and let's run it again it looks like false needs to be capitalized okay push play and it looks like it worked that time here we go the sky appears blue because of a phenomenon called Ray scattering this occurs when okay there we go we got it absolutely perfect so I don't really want all of this additional information what I really want is just the answer so now let's make that adjustment okay so I made a few changes here first we get the response text then we load the Json then we parse the Json right here then we get the actual response the response from the model from this Json then we print it let's try one more time there it is perfect now we have the response okay now that we got the basics working let's add a gradio front end so we can actually use it in the browser and then we're going to make sure that the user can go back and forth and actually have a conversation all right funny enough I'm actually going to use the mistro model to help me write this code so that's what I've done I basically pasted in the code that I had and said let's add gradio and then let's also allow for a back and forth between the user and the model so it generated this generate response method okay so I moved a bunch of stuff into this generate response method including this data object and then the response comes through through here so everything is going to run through this generate response method from now on then we're going to actually open up gradio so we have gr gradio do interface and we're going to have this function generate response the input is going to be the prompt that somebody enters and then the output will be the function response so let's run run it let's see what happens then we launch it all right here we go there's the local URL with it running let's click on it we're going to open it up and here it is we have a working gradio interface let's make sure it works now tell me a joke there it is why was the math book sad because it had too many problems in just a few minutes we were able to build our own chat GPT powered by mistol this is absolutely incredible but let's not stop there let's take it a little bit further because I don't think it has any memory of the previous conversations that we've had so let's say tell me another one let's see if it actually works here so it's giving me something completely different now so let's make sure it has the history of the previous messages as many as it can fit in there okay so to do that we're going to store the conversation history and we're going to try to store as much as we can and fit it into the model and I'm sure there's better ways to do this but we're just going to keep it simple and just assume we can store as much of the memory as we want obviously it's going to get cut off when we hit that token limit so let's add conversation history right here as an array and then the first thing we're going to do when we go to generated response is append the conversation history so conversation history. append and then we're going to add the prompt then the next thing we're going to do is add a new line and we're going to join by this new line the conversation history and then we're going to add it to full prompt so it basically takes the entire conversation history and puts it in this full prompt we're going to pass in the full prompt now just like that and then the last thing we need to do is when we get the full response we want to add that to the history so down here when we get the response right before we return it we're going to add conversation history. append and then the actual response and then I'm going to save so let's quit out of gradio clear and then hit play there we are let's open it up all right now tell me a joke why don't scientists trust Adams because they make up everything very funny another one and let's see if it knows what I'm talking about now what do you get when you mix hot water with salt a boiling solution there it is now it has the history of the previous messages powered by open source model completely written from scratch by myself or yourself so now you know how to build with olama if you want me to do and even deeper dive and continue to build something more sophisticated out let me know in the comments if you liked this video please consider giving a like And subscribe and I'll see you in the next one

We Were Wrong About Gold's Origin.es.srt

00:00:00,160 --> 00:00:01,520 De todos los elementos que han fascinado a la raza humana, este oro ha sido el centro de atención durante gran parte de nuestra historia civilizada. Es sorprendentemente común y al mismo tiempo muy raro de encontrar duradero pero maleable, resiste la corrosión y es altamente conductor y probablemente lo más importante es. brillante, pero lo más sorprendente es que los datos recopilados en los últimos años demuestran que todavía no podemos explicar de dónde viene realmente el metal precioso que se ha disparado a un nuevo récord hoy récord récord de nuevo múltiples récords este año quien tiene la meta hace las reglas él donde la meta hace las reglas en muchas culturas antiguas el oro, el Sol y la creación divina eran inseparables Conceptos que los antiguos egipcios creían que el oro era un metal indestructible derivado de la Carne de los Dioses, particularmente crudo, el dios sol la civilización inca creía que el oro provenía del sudor de su hijo Dios inti en la mitología griega la leyenda del rey Midas que podía convertir en oro cualquier cosa que tocara nos fascinaba y preocupaba el dominio de este elemento simbolizaba tanto la creación de riqueza ilimitada como el potencial de corrupción y destrucción, esto no detuvo una larga búsqueda de varios siglos, desde la antigua Grecia hasta los alquimistas del siglo XIX e incluso el propio Isaac Newton, para encontrar el origen de la Piedra Filosofal, una sustancia legendaria que se cree que tiene la capacidad de transformar metales básicos como el plomo en El oro o la plata e incluso el poder de otorgar la inmortalidad a través del elixir de la historia de la vida no están exentos de un sentido de ironía después de casi un milenio de búsqueda de oro. El interés en la transmutación ebed y Faded solo 100 años después, aunque finalmente funcionamos. Un químico nuclear descubrió cómo hacerlo en 1970 en el Laboratorio Nacional Lawrence Berkeley en California, lo cual es una forma divertida de decirlo. Los físicos Glenn Seaborg y Walt Loveland usaron un acelerador lineal de partículas para bombardear núcleos bisou con átomos de carbono y neón de muy alta energía para derribar protones. y neutrones de los núcleos de bismuto por primera vez en la historia, transmutando con éxito un elemento en oro antes de que nos emocionemos aquí, la cantidad de oro producida fue minúscula, apenas más de unos pocos átomos, el proceso de transmutación nuclear en oro resultó ser simplemente altamente Seaborg, ineficiente y también costoso, estimó que costaría 1 billón de dólares producir 1 onza de oro a través de este método, más dinero del que jamás haya existido en ese momento. Una onza de oro valía alrededor de $ 560, lo que significa que esto sería un 9999999999999 44 retorno de la inversión negativo. Sigue siendo increíblemente difícil de producir pero también extrañamente abundante. La corteza terrestre por sí sola contiene 1,6 partes por millón de oro, dado que la corteza terrestre tiene una masa de aproximadamente 2,2 * 10 19 toneladas métricas, lo que implica que hay alrededor de 35 millones de toneladas métricas de oro en el planeta. Sólo de la corteza terrestre, como especie, hemos extraído alrededor de 200.000 toneladas métricas de oro, aproximadamente el equivalente a poco más de cuatro piscinas olímpicas llenas de oro, lo que valdría alrededor de 11,6 billones, así que si es tan difícil de producir, ¿ por qué tenemos tanto? de esto y de dónde viene todo bueno, resulta que la asociación de nuestros antepasados ​​con el oro y el sol fue en realidad un muy buen punto de partida, el Infierno Rugiente en el centro de una estrella, cuando comienzas un nuevo universo, tus recursos iniciales son limitados después un big bang y un período de enfriamiento los protones, los neutrones y los electrones comienzan a agregarse para formar los elementos más simples y livianos de nuestro universo, hidrógeno y helio y, a veces, una pequeña cantidad de litio y brillo para comenzar a producir elementos más interesantes, es necesario esperar la fuerza de la gravedad para unir las nubes de estos gases y comenzar a apretarlas fuertemente, si la masa de estas nubes es lo suficientemente grande y, por lo tanto, capaz de producir suficiente fuerza y ​​presión gravitacional hacia adentro, los elementos en el centro de esta bola de gas se ven obligados a acercarse cada vez más. y sus temperaturas comienzan a aumentar hasta que los núcleos de hidrógeno del más liviano de estos elementos rebotan hacia adelante y hacia atrás contra sus núcleos de hidrógeno vecinos con tal velocidad que superan la fuerza electrostática que mantiene separadas las cargas similares y se acercan tanto que la fuerza fuerte los une para formar forma helio esto convierte la nube caliente de gas en una estrella este proceso Fusión específicamente un tipo de fusión llamada quema de hidrógeno produce suficiente energía y calor para resistir la fuerza aplastante hacia adentro de un mayor colapso gravitacional de la estrella, pero esto solo dura mientras la estrella tiene suficiente hidrógeno para alimentarlo ahora, esto puede tomar varios cientos de millones de años, pero una vez que el suministro de hidrógeno se agota sin fusión para proporcionar una fuerza externa, la presión interna se reduce y la estrella nuevamente comienza a colapsar hasta que presiona con tanta fuerza que enciende el siguiente proceso de fusión. La quema de helio convierte el suministro de helio en carbono y núcleos más pesados. Este ciclo continúa desde helio a carbono, a oxígeno, a silicio y finalmente a iones, pero luego, una vez que se ha acumulado una cantidad significativa de hierro en el núcleo, el proceso se detiene porque no es energéticamente favorable. fusionar núcleos de iones, pero en este momento, a través de este proceso llamado síntesis de núcleos estelares, solo hemos producido la mitad de nuestra tabla periódica, por lo que ese no puede ser el final de nuestra historia, ya que el combustible de fusión se agota en el núcleo de una estrella. la estrella ya no tiene forma de contrarrestar la gravedad y colapsa en una fracción de segundo. Este colapso del núcleo desencadena una onda de choque que se propaga hacia afuera. Ese evento es tan violento que las capas externas rebotan en el núcleo en una explosión masiva de tipo 2. Supernova de esta explosión, uno de los eventos más violentos del universo, obtenemos dos cosas: primero, obtenemos una mayor nucleosíntesis de elementos más pesados ​​que el hierro, el níquel, el cobalto, el cobre, el zinc, incluso algo de oro, platino y uranio, pero cuando observamos de cerca estos eventos, a pesar de que el La presión y las temperaturas son inmensas durante una supernova, estas condiciones solo duran muy poco tiempo antes de que la materia se desintegre por todo el Universo y, en última instancia, estos son procesos de muy baja eficiencia, lo que significa que no producen suficiente material para explicar el nivel de abundancia de oro. En nuestro universo resulta que, dependiendo de la masa de la estrella anterior a la supernova, también nos queda el elemento dos, ya sea un agujero negro o, más útil en nuestra búsqueda de Midas, una estrella de neutrones, un objeto con aproximadamente 1,4 a 2 veces la masa de nuestra El sol comprimido en un objeto con un radio de aproximadamente 10 a 15 km, esto les da densidades increíblemente altas, alrededor de 10 a 18 kg por metro cúbico, lo que significa una cantidad del tamaño de un terrón de azúcar de material de estrella de neutrones que tendría una masa de aproximadamente mil millones de toneladas. aproximadamente equivalente al peso de K2, la segunda montaña más alta del mundo, pero ¿ cómo nos lleva eso a nuestro objetivo de producir oro ahora? Creo que sería totalmente razonable si esperas que diga algo similar a La formación de estrellas crea elementos más pesados. en su núcleo en esta nueva estrella de neutrones ultradensa. La mayor densidad debería permitir una buena formación de elementos, pero resulta que eso no es lo que sucede, lo que debemos esperar es que dos de estas estrellas de neutrones estén aproximadamente en el mismo lugar al mismo tiempo. tiempo y forman un sistema estelar binario donde las estrellas de neutrones orbitan atrapadas en el polo gravitacional de cada una durante millones a cientos de millones de años, orbitando tan violentamente que envían ondas en el espacio-tiempo a través del universo hasta que finalmente chocan, un evento de fusión de estrellas de neutrones generalmente llamado Las Novas asesinas y la energía cataclísmica que liberan facilitan la captura rápida de neutrones de elementos cercanos. Fueron estos eventos de fusión los que los científicos creen que condujeron a la creación de elementos más pesados, como el oro, el platino y otros elementos de tierras raras. Estos materiales luego enriquecen el medio interestelar circundante como están dispersos por todo el Universo, estos eventos de dispersión brillan después del evento a través de la desintegración radiactiva y el calentamiento térmico y, además de las ondas gravitacionales, es esta firma térmica la que podemos detectar en la Tierra, nuestra convicción de que estos NOA relativamente raros y asesinos Los eventos representaron entre el 80 y el 100% de la formación de oro en nuestro universo. Teóricamente parecía correcto, pero no fue hasta 2017 que tuvimos la oportunidad de ver uno en acción. El 17 de agosto de 2017, los detectores de ondas gravitacionales Ligo y Virgo captaron la señal gw170817. seguido casi inmediatamente por un estallido de rayos gamma de período corto, el evento Nova asesina gfo en 2017, cuando las dos estrellas de neutrones chocaron, emitieron una nube masiva de elementos pesados ​​​​al ajustar las curvas de luz observadas y los espectros de estos eventos, los científicos estimaron que la masa total de la Se descubrió que el eyector tenía alrededor del 5 al 10% de la masa de nuestro sol. La estimación de la masa de oro basada en la masa total del eyector y las fracciones predichas de elementos pesados ​​produjo una masa de oro de alrededor de 10 veces la masa de la Tierra en ese momento. este evento pareció resolver el misterio. Parecía que la gran mayoría del oro, así como otros elementos pesados, se produjeron principalmente en eventos de fusión de estrellas de neutrones. Hay un video famoso en torno a las noticias publicado donde un miembro del equipo de investigación dice que el oro en este reloj era muy probablemente se produjo en la colisión de dos estrellas de neutrones; sin embargo, como suele ocurrir con la física, hubo un problema, ya que hemos seguido observando el universo durante los últimos 7 años desde el evento de 2017. Las discrepancias han comenzado a surgir a partir de hoy a pesar de varios años de tiempo de observación adicional y detección de muchos otros eventos de fusión gravitacional, la mayoría de ellos fusiones de agujeros negros, solo se ha observado otro evento de fusión de estrellas de neutrones binarias, lo que, tras esta rareza, extrapolada al resto del universo significaría que estos eventos no fueron comunes. suficiente para explicar la abundancia de Gold, la otra evidencia ligeramente condenatoria aquí fue que el otro evento de fusión de estrellas de neutrones que observamos no produjo ningún elemento pesado justo cuando pensábamos que finalmente habíamos encontrado el origen de Gold, nuevamente parece que habíamos regresado. En la mesa de dibujo, por supuesto, hay varias soluciones posibles para explicar las discrepancias en nuestras observaciones, tal vez la frecuencia de los eventos de fusión de estrellas de neutrones haya evolucionado y fuera más común en el pasado, lo que explica por qué el universo anteriormente era tan bueno generando oro o tal vez sea más común. que la supernova tipo 2 más energética crea más elementos pesados de los que calculamos u observamos previamente o tal vez durante las últimas etapas de la vida de una estrella un lento proceso de captura de neutrones permite que los elementos avancen en la tabla periódica para producir los elementos más pesados ​​que vemos hoy independientemente de La explicación de cada una de estas teorías tiene sus propios defectos que no coinciden del todo con la teoría actual ni con las observaciones actuales. Puede ser que el evento de 2017 fue increíblemente raro y tuvimos mucha suerte de verlo o podría ser lo contrario a lo que hemos visto. He tenido una suerte inusual en los últimos años de no ver otro. La ciencia de la incertidumbre aquí es difícil de entender de qué manera nos estamos sesgando. Lo que nos deja es un paso más en la historia escrita por la Humanidad durante miles de años para entender dónde está. místico raro, pero el elemento AB en realidad proviene del peor tal vez esta sea una explicación de por qué el reciente precio del oro se está disparando. Si te gusta este video, es posible que te interese el avance que nos llevó a comprender cómo funciona la fuerza que mantiene unidos a estos neutrones y protones. formar oro dentro de un átomo realmente funciona, compruébalo aquí como siempre, muchas gracias por mirar. Nos vemos la próxima semana, adiós [Música]

What Is Magic - Arcanvm Episode 1.en.srt

00:00:01,800 --> 00:00:04,140 to engage in a comprehensive study of magic in all of its history theory and practice is to attempt the nearly impossible choosing a starting point for this attempt was no simple Endeavor but the most logical conclusion ultimately presented itself it's a question that many have asked upon First Learning or hearing about magic and it's a question no more easily answered by practitioners of many years what is Magic I'm Mike Baker and this is Arcanum foreign [Music] foreign [Music] let's start with the basic definition Merriam-Webster defines magic as the use of means such as charms or spells believed to have Supernatural power over Natural Forces let's also consider some perspectives now from practitioners within the community among the most off quote it is a definition proffered by the notorious 19th century magician and agent provocateur Alistair Crowley Crowley says magic is the science and art of causing change to occur in Conformity with the will Donald Michael Craig in his seminal textbook Modern Magic adds to the previous definition quote magic is the science and art of causing change in Consciousness to occur in Conformity with the will using means not currently understood by traditional Western science end quote from contemporary magician Damien Eccles magic is quote a process of initiation designed to awaken the viewer to higher states of consciousness unless but certainly not least from chick and Tabitha Cicero's 2019 release Golden Dawn Magic foreign magic is an art and a science the goal of which is to produce changes in both internal and external reality subjective and objective reality through the knowledge of divine powers and the manipulation of unseen forces inherent to both realities although these definitions all say something true about magic many practitioners May Come Away unsatisfied by these the fundamental issue here is that modern people aren't typically content with definitions which only superficially declare what something is per se hired to know the mechanisms behind it how and why it works in a glance we might notice the common denominator of all these definitions the idea of change magic is change yet how or why is that change affected strictly dogmatic theological and cosmological ideologies aside we will attempt to answer this question by sharing theoretical models formulated from ancient and modern sources as well as time-tested personal experience and insight with that said let's reformulate our question what causes the processes which we call Magic to work let's examine a few of the theoretical working models magicians have formulated and used across the centuries in an attempt to answer this fundamental question the As Above So Below or macrocosm slash microcosm model As Above So Below there's arguably no other phrase in Western occultism so used and abused as this Infamous line from the late 8th Century Emerald Tablets of Hermes but what does it mean the concept of the microcosm or little Universe within the macrocosm or greater Universe comes to us from the work of the Hellenistic philosophers of antiquity and was passed on through the Revival of neoplatonic and hermetic philosophy during the Renaissance arguably however its first intimation was from the timiness of Plato wherein Plato posits that the universe is ultimately alive a Divine being he called this inherent life of the cosmos the soul of the World expounded by later philosophers as the anima Mundi the gist of this philosophy is that human beings are Miniature copies of the universe in its totality while the literal sense of this is debatable we typically understand this to mean that the things which underlie and emanate the constituent Essences of material existence at large are also in existence and at work in due proportion within the individual human a human being is a tiny universe and So within a person exists energies and forces which correspond and react to the forces that are in the greater Cosmos as for example the planet Mars is the celestial sphere which embodies and emanates the forces of energy activity and War foreign are these active to a greater or lesser extent in a person in relation to their inherent Constitution but their constitution itself is formed and governed by the positions of those macrocosmic bodies stars and planets at the time of their birth same forces can be summoned to Greater presence and potency within the microcosm by the inherent sympathy that exists within the individual and without them in the greater Universe in short everything that's out there is in here and vice versa most astral or astrological magic is based on this concept such as elaborated in the Three Books of Occult Philosophy by the 16th century German philosopher and occultist Heinrich Cornelius Agrippa as well as in the 11th century compendium of Astral magic the pikatrix translated from the Arabic gayat al-hakim or the goal of the sage in modern kabbalistically organized magic such as the system of magic taught in the Hermetic Order of the Golden Dawn the microcosm was delineated by its outermost boundary the sphere of sensation sphere of sensation is a western term used by members of the Golden Dawn to refer to the part of a person's energetic body otherwise known as the aura within this sphere of sensation exists the mental astral etheric and physical bodies of the microcosm in a manner reminiscent to the ptolemaic model of the universe these bodies again are organized according to certain astrological configurations which imprinted themselves in the sphere of sensation at the time of the individual's birth a significant portion of the work of the Golden Dawn therefore consists of a kind of rectification of the sphere of Sensation from a distorted state the theory is that in making the sphere of sensation into a harmonious hole through certain kinds of Rights attaining certain States Of Consciousness and Performing specific energetic exercises it would become a more accurate reflection of the greater whole of which it is apart and naturally intended to mirror process completed the microcosm could now have greater access to those latent constituent Powers Within by attaining knowledge understanding and power over those things within a sophisticated and subtle form of sympathetic magic as best exemplified again in the works of Agrippa could be effectively catalyzed to draw power from external sources toward and into the sphere of the practitioner without this necessary rectification the microcosm might remain in a chaotic and unbalanced State perpetually a victim to the energies and influences impinging upon its fractured state from without unable to organize itself upon the foundational patterns of creation we see elements of these ideas in the strong anthropic principle of Yvonne antique and in the New Age concept of human beings as co-creators with the divine The Ether or astral light model past centuries one widely accepted model of the workings of magic was founded upon the idea of a medium conducted specific influences from stars planets and constellations to the Earth and which was transmitted in rays or emanations from one thing to another to be diffused into humans the Earth and every other order of created thing from animal plant to Mineral this substance was often conceptualized to be a fluidic fire or vapor which was constantly in communication from its source to everything on Earth in this way many medieval and Renaissance magicians and philosophers such as Agrippa paracelsus and marcilia faccino believed that Essences were co-mingled in all things in varying proportions it is from this philosophy that we derive so many occult correspondences such as plants minerals and their Elemental Natures having a particular Affinity with stars and planets elephants Levy the pseudonym of the 19th century Frances sotericist and author Alphonse Louis constan wrote often about an astral substance or fluid which was what he called the Great magical agent the idea of such a substance was brought to prominence in the public imagination a century earlier by The Works of Franz Anton Mesmer and the discovery of animal magnetism in Chinese medicine and Meridian Theory the jingloo or meridians of chi meaning Life Energy and or vapor which permeate and move throughout the human body are compared to a network of rivers streams and Wells all connoting a distinctly fluid-like movement in their terminology in theosophical literature the energetic body of a person which corresponded to the idea of a person's individual Chi or pranic energy was called the etheric body it was this body which could be detached and moved it was also in this field that thought forms could be seen astrally what we really seem to be talking about in all this is the idea of energy in this model energy can be moved by way of a medium to and from things places and people Agrippa even goes so far as to briefly mention that when a violent act has been committed in a place its energy stays in that place for a long time afterward in the model of the ether in fact space is not empty but filled with all things and Essences in potential it is typically through will and intention in combination with ritual forms and oftentimes breathing exercises or pranayama and mental visualizations that we see the cultivation and movement of this energy in more modern times Nikola Tesla avered that Einstein's model of Relativity was misguided and incorrect he believed this stemmed from a fundamental ignorance of the function of light and Its Behavior Tesla insisted that light did not travel anywhere per se as an array or a beam but compared it to the way that sound moves not across a medium but moving through the medium itself a sound seems to travel but is in reality displacing molecules of air similarly Tesla famously said light is a sound wave in The Ether the conscious universe or mental model the gist of this model suggests that everything in the cosmos and Beyond is both product and part of an all-encompassing mind a great and nearly infinite pattern of mental activity Central to this idea is the concept of Mind as distinct from brain the brain is the physical organism which houses the mind or Consciousness often referred to as psyche meaning soul in the ancient Hellenistic terminology but Consciousness itself exists independently of the physical organism yet is fixed there for a Time by causal or another vernacular karmic forces an analogy might be in the way a television or radio signal is broadcasted from one spot and transmitted to the receiving device in say your living room or car when the device is shut off the broadcast frequency doesn't cease to exist and the power of myth his last recorded interview Joseph Campbell refers to the cosmological conception of the upanishads an apt and even poetic analogy for the universe as mind model quote Brahma sits on a Lotus the symbol of divine energy and divine grace the Lotus grows from the navel of Vishnu who is the sleeping God whose dream is the universe Brahma opens his eyes and a world comes into being Brahma closes his eyes and a world goes out of being and quote this idea seems to be corroborated and elaborated by the dialogues of Plato particularly when discussing the concept of forms or ideas to Plato everything which is manifested in the Physical Realm must be an imperfect physical expression of a non-physical idea or form these ideas or forms come from a non-physical realm aptly termed the ideal realm or the realm of forms this theory for Plato suggested itself as a logical solution to the problem of universals that is how one thing in general can be many things in particular the species of pantheism or better the Omni presence of Consciousness that this Theory suggests is later expounded in highly mystical vernacular by the late platonus or neoplatonist of the second and third Century CE beginning with the Egyptian platonic philosopher platonus the compendium of axioms and mystical sayings known as the kaldan oracles attributed to zoroaster was famously translated by the 19th century Freemason and hermetic Order of the Golden Dawn co-founder William Wynn Westcott but rather than being the oracular sayings of the Iranian religious philosopher zoroaster the Chaldean oracles are in actuality a primary source of much neoplatonic thought within the oracles we find a plethora of imagery attempting to explain the mechanisms of creative deity and the created universe as a network of nested consciousnesses which are called such things as first mind second mind and third mind whose primary vehicle of communication or movement is a sort of spiritual fire for instance we find in the Chaldean oracles the following quote from the neoplatonist proclus describing the formation of the worlds out of divine mind or noose quote for not in matter did the fire which is in the first Beyond enclose his active power but in mind for the framer of the fiery world is the mind of mind who first sprang from mind clothing the one fire with the other fire binding them together that he might mingle the fountainous craters while preserving unsullied the Brilliance of his own fire end quote in later writings of the occult subculture of the early 20th century such as the kebalian penned by a mysterious three initiates we find this echoed in the very first of the seven hermetic principles which it claims to expound the principle of mentalism all is mind the universe is mental misconception Likens the universe to a vast projection from the mind of the all being the first of the Hermetic principles is significant since they seem to be laid out in this work in a sequential order like building blocks one laid upon the previous foundation of the other the principle of mentalism sets the underlying framework for everything that follows the universe is a living mind fractalized or splintered into individual existences like a cracked mirror the boundaries of which are ultimately illusory capital M mind is the underlying mechanism of change creation and motive in the universe the Archimedean lever which moves all things this would necessarily be the very first thing one had to understand in order to then move further on to the study of how the universe and its underlying laws behave in the mid-20th Century Two College professors theoretical physicist David Bohm and professor of psychology and neurosurgeon Carl prybrum who did not know each other somehow nearly simultaneously proposed two similar theories the mind and the universe as a holographic projector and projection these theories were later brought to a larger Audience by author Michael Talbot in his book The holographic universe bone believed that evidence showed that the Universe only appeared solid yet was a hole in every part much like the idea of the microcosm within the macrocosm espoused by philosophers and Mystics since at least the time of the Hellenistic world in Baum's model each part of the projection of reality contained information about the whole the same way a holographic image works problem's theory of quantum Consciousness elaborated the holographic Theory his holonomic brain Theory claimed that evidence shows that the human brain can successfully be modeled as a holographic storage Network this supports Bowen's Theory by emphasizing the non-locality of information storage which is crucial to a hologram due to the fact that quote the entirety will be contained within even a single remaining part of sufficient size Prime and others noted the similarities between an optical hologram and memory storage in the human brain according to the holonomic brain Theory memories are stored within certain General regions but stored non-locally within those regions this allows the brain to maintain function and memory even when it is damaged it is only when there exists no parts big enough to contain the hole that the memory is lost this can also explain why some children retain normal intelligence when large portions of their brain in some cases half are removed it can also explain why memory is not lost when the brain is sliced in different cross sections essentially the model of the universe has mine suggests that all things contain a portion of consciousness not merely human and animal modes of cognition for instance we turn again to Joseph Campbell quote the way a flower turns its head to face the sun heliotropism is a kind of consciousness there is a planned Consciousness there is an animal Consciousness and we share all of these things you eat food and the bile of your stomach knows if there's something there to work on this whole thing is consciousness I begin to feel more and more that the whole world is conscious end quote Consciousness exists in everything around us albeit perhaps not in a sophisticated away as human self-awareness what Campbell seems to be alluding to here is the fact that consciousness as a term must be used in a broader sense than merely describing processes which are exclusive to things that have a nervous system taking this model on its own terms if everything is the product of one mind and all things are not only conscious within but contain a Consciousness which creates and maintains their physical forms then it is on these mental levels levels of consciousness that we are able to change things the most efficiently until Level that is the primary level and the physical is merely its product in the western Paradigm of magic we call this working on the astral in the imaginative Realm in essence we work on the blueprint first in order to change the structure we at all times in all places have access to this level of creation and experience it is the seat of our own personal transformative power there we have our three models experience tells me that the mechanism behind magic seems to be all of these theories working in tandem each complements and supports the other it's as if at different times and in different places we've glimpsed a part of the totality of the gear work of the universe everything is a product of consciousness the awareness of one thing by another the relationship or interaction produced thereby as in chemical affinity and the quantum problem of spontaneous action at a distance this microcosmic presentation of Consciousness seems to be a product of reflection for lack of a better word we can find the best evidence or analogy for this pattern in the mathematical ratio Phi the golden ratio also called the Golden section or golden mean Phi is an irrational number which when applied geometrically is found to be the underlying numerical Foundation of growth patterns throughout the natural world such as in logarithmic or living spirals this geometry informs nature as a measure of proportional growth and there are nearly endless examples of it which are easily accessible should one desire to pursue further research in fine Phi can be summed up by the following line segment B is to line segment a as line segment a is to line a b in Phi we not only have the code of creation but the scale with which the chief geometer creates in this sense we now have a hermetic conception of creation As Above So Below as within so without a microcosm reflective indu proportion of the macrocosm firmly established and affirmed through the geometrical application of this mathematical ratio in this way human beings and everything else that exists as an individual thing is a replica in miniature of the totality of the universe however in human beings the presence of self-awareness lends a power or conscious ability closer to that of what many consider the creative deity or a creative function within an underlying the material Universe this established we come to understand that all powers intelligences and forces which exist in the material Universe also exist within us in due proportion hence the philosophic Axiom man know yourself and you will know the universe and its Gods all Consciousness and all material manifestations of things are further forms of energy energy is another term which must be redefined in the pursuit of magic again our current accepted definitions tell us what it does rather than what it is is let's combine this with another well-known description of energy the first law of thermodynamics energy of all kinds is around us all the time we're constantly transforming it in more ways than we're normally aware there's a tremendous amount we don't yet have a sufficient holistic scientific model for when it comes to energy light and electricity as well as other forces regarding which we currently remain at a standstill in our scientific understanding of this includes dark energy and dark matter so-called dark not because of Any qualitative attribute but rather because we don't know anything about them other than that they compose most of the universe whether this energy is able to cross distances with or without a conductive field formerly called The Ether from the perspective and experience of energy healers and magicians alike it can travel and we can intentionally move it both within and outside of ourselves as an Adept Qigong therapist once put it with all the humor and simplicity typical to many Eastern traditions where the Mind goes the chi flows one further suggestion as to the working mechanisms of magic can be gleaned in the kabbalistic model of the four worlds there are four forces which exist in the microcosmic makeup of a human being and which are a product of its projection down the worlds from spiritual Unity into material existence in the kabbalistic model of the four worlds these are inspiration corresponding to the spiritual archetypal world of atsilute will corresponding to the creative world of Bria imagination corresponding to the formative world of yetzera and physicality corresponding to the physical world of manifestation or asaya these forces arranged in sequential order form the spiritual architecture of a person and consequently the hierarchy of magical operation it is in the calibration and harmonious alignment of these aspects that magic operates through a person now let's talk about what magic is not because of the portrayal of magic and controversial occultists such as Crowley in the media of the 19th and 20th centuries magic and the Occult have been stigmatized by a dark aesthetic though indeed outlawed by official religious figures and institutions traditional grimoire magic talismanic magic and a patriotic magic such as the crafting of amulets were composed and performed by ordained clergy typically Catholic priests as they were the only people educated to read and write and especially to quote scripture and be able to recall the Divine hierarchies of angels archangels demons Etc they would have been considered the only people within their communities that possessed the authority and know how to perform such magic effectively even if it was done hidden from the watchful eye of clerical Authority magic and the Occult are not Inseparable from dark or satanic imagery and intent for instance in the abrameline operation the operator is supposed to undergo a period of purification self-control and prayer the culmination of which was the knowledge and conversation of their holy Guardian Angel tandemount to the highest expression of their Spiritual Development magic is not psychology exploring your own psyche and coming to grips with things therein plays a definite part in the requisite work of a magician and Adept but most working magicians who have been practicing for many years myself included understand that these entities and forces both dark and Light exist within us but also transcend the boundaries of our individual microcosms they also have objective existences of their own and may be present with us at our calling for Better or For Worse now that you've got some theoretical models to investigate and work with let me ask you the question how do you think magic works what does magic mean to you feel free to share your thoughts in the comments section below if you've enjoyed this video like And subscribe to my channel for more free content and remember to turn on notifications please consider contributing to the Arcanum patreon for exclusive bonus videos interviews and tutorials and to help me continue to produce more free content like this join me again in the next video where we'll dive deeper into the historical and practical sides of this and many other topics thanks for watching in loops [Music]

What is Sentence Transformer - Easiest Explanation with Demo.en.srt

00:00:02,320 --> 00:00:04,000 there is a lot of confusion around sentence Transformers and rightly so the confusion arises from the similar name or I should say identical name it all depends upon the context that you get to know what exactly we are refering to when we say the word sentence Transformer sentense Transformer refers to a model and it also refers to a python Library as a said it all depends upon the context when you use it in a singular way it refers to a python Library when you refer to it in a plural way like sentence Transformers We normally refer to the embedding model embedding models are used for semantic search or rag whereas this sentence Transformer python Library this is used to load these models and if we want to use these models then we need this sentence Transformer Library on the hugging phas you see that this distal bird is a model it's a sentence Transformers model I have added an S after Transformer and this is a python Library which is also called as sentence Transformers but the thing is that we normally use it in a singular when we are using it in action so this is the difference between these two so whenever someone is referring to in a plural that means they're referring to the Bing model or the sentence Transformer model and when someone is referring to it in a singular it means they're referring to the python library now let's get it installed and then we will also use a sentence Transformers model and we will be using this sentence Transformer library to load that sentence Transformers model so let me take you to my local system and my local system is a VM and I will be using 1G CPU card from Nvidia RTX a6000 both of them have been generously sponsored by mast compute so if you're looking to rent a GPU on affordable prices with no lockin contract with very high quality I would highly recommend them I will also drop the link to their website in video's description plus I am going to put a coupon code which will give you 50% discount on already discounted gpus so please do check them out now let me take you to my local VM this is the local VM where I'm running 2 22.041 a6000 let me clear the screen also I am running cona here to keep everything separate from my local installation if you don't have it uh I would highly recommend you install it it's not mandatory but it's always a good idea to get it installed okay now now let me create a k environment here and we will then get cracking so I'm just calling it STD and it is going to install it just press y here and it is going to create that cond environment for you let's activate it and that is done let's clear the screen now next up let's install the sentence Transformer Library which is a python Library and I'm just installing it with the PIP should be done very quickly let's wait for it to finish sentence Transformer library is installed let me clear the screen and now let's launch our Python interpretor and then we will import this Transformers Library going it take too long and now we will be loading our sentence Transformers model with the help of this Library you see we have imported this function here and with the help of this sentence Transformer function we are loading a sentence Transformer model so this is a difference and relationship of these two and it is loading it because these models are quite light fight so it has um completed very very quickly okay now let me give it a sentence data and this is a right time to describe what exactly sentence Transformer does so what sentence Transformer does is if you are looking to see what is the similarity between some of the sentences or text then the best approach to do is is through sentence Transformers for example there are these three lines I love dogs cats are amazing and dogs are the best and we have stored them in a list or in Array if you want to find out the similarity between these sentences you first need to convert these sentences into numerical representation which is also called as embedding or vector and then with the help of a function which could be a similarity function we evaluate whether they are similar or not all this task is done by the sentence Transformer model it is also called as by encoder model and in some way SYM model there are different names but embeding model or sentence Transformer model is the more popular one so if you want to do the text classification if you want to find out the semantics or semantic mean the meaning if you want to find out the meaning of the sentences and how similar they are sentense Transformer is the go now let me take you to a diagram where it is best um explained so let me quick L take you there now you see that these are the three sentences which I just showed you so on the left hand side we have these sentences and on the right hand side we have their numerical representation of the sentences this numerical representation is in 1024 or 1024 dimensional space which is a very high space because it has um 1024 different values so just one sentence has been represented in these 1024 values and you can think of it like a coordinate system with 1024 XIs of course we cannot um represent it on the screen it is very very hard or nearly impossible but these values represents the coordinate of a point in 1024 Dimension dimensional Spates which captures the meaning and context of the input sentence so that is why we have represented it like this so every sentence here has been represented in Dimensions okay so all three have been uh represented like that now this square bracket this is called a vector or embedding now this is called as uh embedding now another thing to note down here is a similarity we just create an similarity array where we just uh calculate the similarity score between these sentences the similarity array Or List represents how similar each senten is to every other sentence if you look at this array you will see there are some diagonal elements such as this one diagonal is that if you go from top to bottom or left to right you will intersect here so the score is one it means that both of I love dogs here in this column and in this row they are identical so that is why the score is the highest one now if you check I love dog and cats are amazing totally different the score is very low it is2 see and if you go there I love dogs and dogs are the best the score is quite high point8 it's not highest but High because both contain the word dog similarly cats are amazing and I love dogs the score is very low so it means they're not similar but the second row second column here on this diagonal one it is one it means that they are identical similarly you see dogs are the best they are 0.1 score is very low so this is how it works another thing is that you see there are some off diagonal elements off diagonal elements mean that um that they are not located on the main diagonal from the top left to the bottom right so for example you will see this one so it is um I mean if you look at this so what is happening here is that for example if you go to point 2 let's say so I love dog and cats are amazing so you can go with the row but if you go to the column you won't be intersecting it so this is called as off diagonal the off diagonals uh elements represent the similarity score between different sentences so they are quite valuable when it comes to finding out the relationship between different sentences this is how uh first we convert this into the embedding and then this embedding is put here where we just calculate the similarity score and this is what is done by the sentence Transformer models it just takes in these input sent um sentences converts them into edings and then find out the similarity score so now you understand what exactly this um sentence Transformer model does that plus another thing to note down that is this is mostly used in the retrieval augmented generation which I will mention at the very end I already have done various videos there anyway so now let's go back to our terminal where we were talking about all of this stuff like we already have mentioned these sentences now let's calculate the embeddings of it which which is the first screen which I showed you so I'm just calling this encode function that is done let me print it out and that is going to print the shape of the embedding there you go so the shape of the embeding is 3A 384 now what this 3A 3884 is telling us that there are three sentences and the dimension space is 384 in our example in this one we had 3 comma 1024 because we had three sentences but our in this example we had three sentences but our Dimension was 1024 but in this case we have three sentences and dimension is 384 so this is what this is telling us the shape of the embedding nextly let's get the uh similarity score now I'm just calculating the similarity here and then let's print it out and that is going to show us the similarity array so similarly but what we saw earlier so it is just telling us similar thing what we saw in this one that how much similar they are let's go back here it it is just uh you can just plot it on that table and you will see that of course the first one is one because if you see here first in the First Column first row the diagonal one it is always be one because the sentences are identical and you if you see in this tensor the first one is one then this is again one this is again one they are identical and then some are very close like 7 some are very far like0 five and some are very far so that is how the similarity search is done so once that is return it is just fed into the model now if you go broader after this impeding model there's another type of model which is called as ranker so what ranker doeses for example if this Impe model has returned um 10 similar results you don't want to return all 10 you just want to return top three that is where re ranker ranks those responses and returns top K or just three um results back so this is how this thing works now in the real world what happens is that whenever you are using rag or retrieval augmented generation but it means is you take your own file text file you convert it into numerical representation or embedding then you store that embedding in a vector store or vector database whenever a user asks a question a prompt you convert that into numerical representation that prompt you take that numerical representation you do a similarity search in your vector store and you um just return the similar vectors maybe top K vectors and then that is given to the model so that uh after augmenting it with your promt so that the model will have context of your query and your own data but that is what these models embedding models or sentence Transformers model do and then that is why we use this sentence Transformer Library I know that I have repeated a lot of things a lot of time but this is quite confusing I have received lot of comments and questions that is why I thought of doing this video I hope that this was useful if you are still confused or still have any other questions please let me know and uh I have tried to make it as easy as possible that's it guys let me know what do you think if you like the content please consider subscribing to the channel and if you're already subscribed then please share it among your network as it helps a lot thanks for watching

Who was Hermes Trismegistus The Hermetica Explained.en.srt

00:00:00,201 --> 00:00:05,475 For regular videos on ancient cultures and forgotten civilizations, please subscribe. If you would like to support the channel and become part of our ancient history fan community, visit patreon.com/worldofantiquity. - Have you ever heard of the Hermetica - the Hermetic texts? These are ancient books that purport to contain the wisdom of one of the greatest sages who ever lived: Hermes Trismegistus, who is said to have passed on lost secret knowledge from the distant past to the Egyptians. Who was this enigmatic figure? And did he write the books of the Hermetica? We’re going to find out right now. Peter Gandy is a British author, who is known for some controversial theories about the ancient past, and especially ancient religion and philosophy. He is probably best known for the book, The Jesus Mysteries, which he wrote with Timothy Freke, about the origins of Christianity, which was heavily criticized by historians and scholars. But he and Freke wrote a number of books, and one of them was called The Hermetica: The Lost Wisdom of the Pharaohs, which is basically a curated collection of Hermetic writings that Gandy translated into English. This is not to be confused with the book of collected Hermetic writings called The Emerald Tablets of Thoth the Atlantean by Maurice Doreal, which is really “out there.” Both of these books are meant to be used as spiritual guidebooks, but we’re going to talk about the one that makes more reasonable historical assertions. Gandy at least has a Masters degree in Classics, from what I understand. I recently came across a talk that Gandy gave at the Eternal Knowledge Festival in April of 2012 in Suffolk in the UK. It is posted on the Megalithomania UK channel. Gandy makes some claims about the Hermetica that I think are worth addressing, and it will serve as a handy vehicle through which we can approach the topic together. Not everything in the talk is pertinent to ancient history, so I won’t respond to all of it. I will leave a link below if you want to watch the whole thing. Here we go. - I'm going to talk about the Hermetica, which is, I noticed, actually on the banner up here. You've got Thoth, the ibis-headed god of Egypt. It's him you've got to blame for all of this. It all goes back to ancient Egypt, which is why we use the sub-head on the book: ‘The Lost Wisdom of the Pharaohs.’ - Is the Hermetica really the “lost wisdom of the Pharaohs”? This is the question we will be exploring. The Hermetica can certainly be called “wisdom,” at least in the sense that it offers knowledge and principles to its readers - it falls into the genre of writing we call wisdom literature (whether that wisdom has any value or truth in it is another story and not our concern at present). But specifically we will be inquiring whether the wisdom came from the pharaohs of Egypt and whether it was ever lost. - So yes, is it the lost wisdom of the pharaohs? In the however-many years it is since we wrote this, that's actually become the major issue for me. The fact is that I do think this text gives us the best possible lens for looking back into the mind-world of the ancient Egyptians. - That’s an interesting claim, because, while the Hermetica, or at least a good part of it, was apparently written in Egypt, it was written in Greek by Greeks. So why does he not call it the wisdom of the Greeks? We will see as we go along. - And unfortunately, the books of the Hermetica have really had a terrible press. For many years they were outlawed in Europe. They just simply weren't available during the Christian period. The Arabs nurtured them, kept them alive, and then during the Renaissance, they were reintroduced back into Europe. - I went and checked this out and found no evidence that the Hermetica was ever outlawed in any country of Europe. I couldn’t find a single law or proclamation or order that called for either the burning of the books or a penalty being imposed for possessing them. In fact, Hermetic writings were remarkably well-known during the Middle Ages in Europe. The Asclepius was translated into Latin and commented on. There were even Hermetic books that were written during the Middle Ages in Europe, most notably the Book of the 24 Philosophers, and a number of astrological tracts. What Gandy probably means is that the scholars of Europe, mostly monks, did not as a matter of practice put much effort into preserving pagan books, while in the Byzantine and Arab worlds, they did. But that’s not the same as being outlawed, and it isn’t the same as being lost. The Hermetic texts were part of the cultural consciousness among European scholars even in Christian Europe. They may not have been widely published, but they were there, especially from the High Middle Ages forward and were held in high esteem by some. - But even then, there was a hatchet-job done on them, saying these aren’t the books of Thoth. These don't tell you anything about ancient Egypt. These are Greek texts, written in Greek for a Greek-speaking audience, who were living in Alexandria in Egypt, and really the Egyptian stuff in it - it 's just decoration, just ornamentation to give it the impression that it's ancient wisdom. And that's why they've languished in such obscurity for so long. - Okay, tell us how you know this view is incorrect. - And in fact, until we did our book, they were only available as difficult, impenetrable texts, badly translated by a bunch of 19th-century occult obscurantists, and nobody could really understand them. And I first came across them a long time ago, 1978. I was 18, and I got inducted into a Western magical order, which claimed to go back to the famous Golden Dawn, or infamous Golden Dawn, and we used to do these magical path-workings, during which I had the most extraordinary experience in the temple of Thoth. And I was an impressionable young man, and I thought: that's amazing spirits. - The Western magical order that he joined when he was 18 was a Hermetic order that was a splinter group of the Golden Dawn, a secret society that had its heyday in the late 19th century. So Gandy is very much coming from the viewpoint that the Hermetic texts have spiritual value. He even says he had a spiritual experience in Egypt when he visited a temple of Thoth. But I am not here to talk about the truth or value of Hermeticism. I do ancient history. So let’s move on. He then goes on to explain how he compiled the texts from the Hermetica for his book. If you want to hear about that, you can check it out in the original video. I’m going to fast forward a bit. - So I was reading through the introduction. I thought, “I've got to put an introduction to this, so that people can really get a grasp on the history of it,” because it's not just a set of interesting texts. These have had a profound influence on our culture. In fact, the very best things of our culture originate from the ancient teachings, which were mediated through the Greeks. - Notice he says “mediated through the Greeks.” So his position is that the Hermetic texts may be Greek, but the Greeks were just the mediators of an older Egyptian tradition. Is this borne out by the evidence? Let’s see. - And I ... So what I thought I'd do is actually read the introduction, because I looked through it, and I thought, yeah, it's still good. It's, you know, there's a few things I would add now, but actually it'll give you a good idea of the history and the influence of the Hermetica. So, with your permission, I'll read from the introduction. The Hermetica is a collection of writings attributed to Thoth, a mystical ancient Egyptian sage, whose wisdom is said to have transformed him into a god. - This statement is misleading. The Hermetica is a collection of writings attributed to Hermes Trismegistus. Who is Hermes Trismegistus? He is a Hellenistic god (by Hellenistic, I mean he was invented in the Hellenistic period - the time when the Ptolemies ruled Egypt (332-30 BCE) - and also that he is a product of Hellenism - the synthesis of Egyptian and Greek culture). Hermes Trismegistus is a combination of the Egyptian god Thoth (or Djehuty) and the Greek god Hermes. So he’s not simply Thoth, and he’s not simply Hermes. He's Thoth/Hermes. So I feel like Gandy is deliberately misleading his audience, because he wants them to believe that the Hermetica comes from ancient Egypt. So he takes Hermes right out of it. You can’t take Hermes out of the Hermetica. This is not to say that the Greeks who worshipped him considered him to be a new god. No, from their point of view, the gods go way back. To them, Hermes Trismegistus was the same as the god called Djehuty by the Egyptians (Thoth) and the same as the god called Hermes by the Greeks, both of whom had been worshipped for centuries. But, they thought, it wasn’t until the Greeks came to Egypt and the two cultures shared their knowledge with each other, that the full nature of this god became known. For us, though, who look back on these developments with an eye for history, we can see that this is all a fiction. Thoth and Hermes are completely fictitious characters, invented independently by their respective cultures and then synthesized at a later time. The other statement that Gandy makes, that Thoth was “a mystical ancient Egyptian sage whose wisdom is said to have transformed him into a god” is an idea originally connected with the physician and architect Imhotep, a real person who lived during the 3rd dynasty and who was the designer of the Step Pyramid of Saqqara, the first of its kind. Nowhere in Egyptian myth, from the  Old Kingdom, Middle Kingdom, or New Kingdom, as far as I can find, was the god Thoth said to be a mortal sage who was transformed into a god. Thoth appears virtually everywhere in ancient Egyptian visual art, in literature (like the Pyramid Texts, Coffin Texts, Book of the Dead, and temple inscriptions), and in all these Egyptian texts, Thoth is a god, and has always been a god. He was never a human. Here’s what happened: There were some sages from Egypt that were deified, real historical figures, like Imhotep, whose spirits were venerated after their death, and by the New Kingdom Imhotep had become a demigod, a patron of doctors and scribes. In the Saite period (7th-6th centuries BCE), Imhotep was finally merged with Thoth. It was common in polytheistic societies for gods eventually to merge with one another over time if they had similar characteristics, minor gods being absorbed by the major ones. And this is what happened to Imhotep. But earlier, the two were worshipped in separate cults completely distinct from one another. So it is important to remember that the Thoth cult existed long before Imhotep ever became associated with Thoth. Unlike the god Osiris, about whom it’s possible to formulate a biography based on the myths about him, despite variant traditions, the Thoth stories do not allow us to establish a mythological biography like that, because the sources about him are highly contradictory, and none of them can be confidently assumed to be primary. In one tale, Thoth is said to have been born autogenously, with no mother. Other sources say he is the son of a goddess - and different goddesses are named as his mother. There are no tales about his childhood or growing to maturity. He is always presented as an adult god and as if he has always been so. It’s not until we get to later times that we see Thoth being spoken of as someone who was once mortal that was made immortal by reason of his good services to the gods. That’s because he had by this time absorbed the Imhotep tradition. And so that’s why, at the time that Hermeticism was beginning to sprout, Hermes Trismegistus, was thought to be an ancient sage who was transformed into a god. But we need to avoid making the mistake Gandy does, of assuming this idea comes from earlier times and of assuming Thoth and Hermes Trismegistus are identical. - Thoth, who was venerated in Egypt from at least 3000 BCE, is credited with the invention of sacred hieroglyphic writing, and his figure, portrayed as a scribe with the head of an Ibis, can be seen in many temples and tombs. - The oldest texts that mention Thoth are the Pyramid Texts, which date to the 5th and 6th dynasties, around 2400 BCE. But Thoth was probably worshipped before that. How much further back is difficult to say. Yes, he was portrayed as an ibis and sometimes a baboon. And he was also associated with the moon. Sometimes he was spoken of as the moon itself. The fact that there are so many stories about him, and he has so many symbols, many of which are contradictory and inconsistent with each other, suggests he is a fairly old god, maybe even before the 1st dynasty. Some might ask, “Isn’t there a very ancient text called the Book of Thoth, that contains wisdom in it reminiscent of the Hermetic writings?” What they are probably referring to is a book mentioned in the Egyptian short story, "Setne Khamwas and Naneferkaptah," sometimes called "Setne I." This story isn’t itself the Book of Thoth - it mentions the Book of Thoth, which is said to contain two powerful magical spells, one that enables a person to speak to animals and the other that enables a person to see the gods. Well, this is a fictional story, written in Demotic, an Egyptian script used during the Ptolemaic period. So although the character of Setne is based on a real person, the famous son of Ramesses II, who lived during the 19th dynasty, this story is not a history. It’s a fun little tale that features a book, which itself is probably fictional. But wait, wasn’t the Book of Thoth actually discovered recently? There was indeed a book found, in fragmentary form, which modern Egyptologists have dubbed the Book of Thoth. But it is not the same as the one from the story. It has nothing in it as described in the short story. Neither does it have a title on it, “The Book of Thoth.” It is a text, written in Demotic, also from the Hellenistic period, that features a god in it that presumably is Thoth, though that is not said explicitly, and so the researchers have named it The Book of Thoth. It contains teachings in it that resemble Hermetic ideas, but its contents aren’t in any of the known Hermetic collections. It’s from that time, though, so it fits in with the intellectual traditions of that period. - He is the dispatcher of divine messages and recorder of all human deeds. In the Great Hall of Judgment, the afterlife-court of the god Osiris, Thoth would establish whether the deceased had acquired spiritual knowledge and purity and so deserved a place in the heavens. Thoth was said to have revealed to the Egyptians all knowledge on astronomy, architecture, geometry, medicine, and religion, and was believed by the ancient Greeks to be the architect of the pyramids. - Note how Gandy is synthesizing Egyptian and Greek thought here. - The Greeks, who were in awe of the knowledge and spirituality of the Egyptians, identified Thoth with their own God Hermes, the messenger of the gods and the guider of souls in the realm of the dead. To distinguish the Egyptian Hermes from their own, they gave him the title Trismegistus, meaning “thrice-great” to honor his sublime wisdom, and the books attributed to him became collectively known as the Hermetica. - The name Trismegistus was not given to Thoth to distinguish him from Hermes. In the minds of the Greeks, Thoth and Hermes were the same god, and the name Trismegistus was a way to acknowledge their synthesis, not their difference. “Trismegistus” does mean “thrice great.” Repeating something three times was frequently used for emphasis. Diodorus Siculus, an ancient Greek historian who wrote in the 1st century BCE, during the Hellenistic period, describes Hermes Trismegistus in this way: Note how Diodorus combines the stories the Egyptians of his time told about Thoth with the beliefs of the Greeks about Hermes and considers them both as referring to the same god. There are even some new embellishments. In the Hellenistic period, when the Greeks began ruling foreign lands, a phenomenon known as interpretatio graeca began to occur. It refers to Greek interpretations of the religions and philosophies of these countries by using Greek religious concepts and practices, deities and myths, equivalencies and shared characteristics. But the Greeks often did great damage to the original concepts, because they often did not understand them fully, and because they often forced the meaning in order to make them compatible with their own ideas. As time passed, and the concepts saw further additions and expansion, including new vocabulary, rites, magic words, and alchemy, the beliefs became less and less Egyptian. Gandy continues to read his intro, which at this point name drops a bunch of famous people throughout history who presumably were influenced by Hermetic thought. He exaggerates the Hermetica’s influence, but we’re not going to concern ourselves with that. Let’s skip ahead to where he talks about the Hermetica’s origins. - The early origins of the Hermetica are shrouded in mystery, but the evidence suggests it is a direct descendant of the ancient philosophy of the Egyptians. - All right. Here we go. Let’s consider the evidence. - However, the handful of surviving works attributed to Hermes are not written in ancient Egyptian hieroglyphs, but in Greek, Latin, and Coptic. - This is a strong reason for doubting the purely Egyptian origin of the philosophy of the Hermetic texts. - They were collated in the city of Alexandria in Egypt during the 2nd and 3rd centuries CE. Here the Hermetic philosophy helped inspire some of the greatest intellectual achievements of the ancient world. - He deliberately uses the word “collated” instead of the word “written.” We know the bulk of the Hermetic texts were written during this period, because they are in Greek and Coptic. We don’t know that they were merely collated. We don’t have any evidence they were translated from Egyptian either. But now Gandy gives his reason for why he thinks they were collated from earlier Egyptian sources. - Alexandria was a great center of learning, surpassing even Athens. Its founder, Alexander the Great, had conquered and united Greece, Persia, Egypt, and India into one vast empire. Cultures that had grown up more-or-less independently were brought together, and there was no bigger melting pot than Alexandria. Into this new cosmopolis or universal city poured men and women of every race and nation - Greeks, Jews, Egyptians, Babylonians, Phoenicians, and even Buddhists from India - associated here together in relative peace. The Alexandrians were renowned for their thirst for knowledge and under the enlightened Greek ruler, Ptolemy I, a library and museum were founded, where human beings first systematically collected the wisdom of the world. At its height, the Library of Alexandria housed some half a million scrolls. But Alexandria was also rich in esoteric knowledge. Pythagoreanism, Chaldean oracles, Greek myths, Platonic and Stoic philosophy, Judaism, Christianity, the Greek mystery schools, Zoroastrianism, astrology, alchemy, Buddhism, and of course, the ancient Egyptian religion were all practiced, studied, compared, and discussed. - Okay, so if I am following his point properly, he is saying that, since the Library of Alexandria had hundreds of thousands of scrolls, collected from all over, they must have had scrolls of ancient Egyptian wisdom; therefore, the philosophy of the Hermetic texts could easily have been taken from earlier Egyptian texts. All this does, however, is show the possibility that the Hermetica could contain Egyptian ideas. Gandy would have to agree it doesn’t prove that the Hermetica is wholly Egyptian. Anyway, modern scholars are of the opinion that the Hermetica draws from the ancient Egyptian tradition. No one argues that the Hermetic texts are 100% Greek in origin. This is a synthesis, after all. It brings together Greek ideas and Egyptian ones. And the very fact that the intellectuals of Alexandria were gathering wisdom from many different places is evidence in favor of a mixing of ideas. The point here is that the Hermetica can’t be older than the Hellenistic period, because its existence requires the interaction between the Egyptians and the Greeks. - The golden age of Alexandria came to an end with the birth of the intolerant Christian Holy Roman Empire. Despite the sophistication and cultural achievements of the ancients, the Christians refer to them dismissively as ‘pagans,’ which means country-dweller. In 415 CE, Hypatia, one of the last great scientists and pagan philosophers working at the Library of Alexandria, was seized by a mob of Christians, who removed her flesh with scallop shells and burnt her remains. Their leader, Bishop Cyril was later canonized Saint Cyril. The Great Library was finally destroyed as so much pagan superstition, and this wealth of knowledge was scattered to the wind. The Christian Roman Emperor Theodosius closed pagan temples across the empire and began the previously-unknown phenomenon of book burning. - What Gandy appears to be trying to do here is make it seem as if the Christian church tried to wipe out the wisdom of Hermes Trismegistus - and unfairly at that. It’s certainly true that pagan religion was the target of Christian attacks. But it would be too simplistic to say that they tried to eradicate all pagan ideas. There were many pagan ideas that were accepted by Christians and made their way into Christianity. The fact is, Hypatia in her time was beloved by both pagans and Christians. She wasn’t murdered because she was a pagan. She was murdered for political reasons. She had been the advisor of the Roman prefect of Egypt, a Christian, who was in the middle of a dispute with the archbishop Cyril of Alexandria. It was thought she was getting in the way of the two reconciling, and she was killed for it. But many Christians mourned her death, and in the Middle Ages she was even upheld as a symbol of Christian virtue. The library had already been in decline for some centuries, and many of its books had been sent to other libraries. What was left of the main library was destroyed either in 272, when the emperor Aurelian was fighting to take back Alexandria from Zenobia, queen of Palmyra, or in 297, when the emperor Diocletian laid siege to the city. These events occurred long before Cyril was ever born. As for the wisdom of Hermes Trismegistus, it was embraced, perhaps not by all, but certainly by some Christians, including influential leaders. Clement of Alexandria, a Christian theologian and head of the catechetical school in Alexandria, was one. Lactantius, Christian advisor to Constantine the Great, was another. Many Gnostic Christians also embraced it. - For the West, the 5th century ushered in at the thousand-year-period appropriately known as the Dark Ages. History shows, however, that wherever the works of Hermes have been studied and venerated, civilization has flourished. - This sounds like a correlation-indicates-causation argument. Let’s see. - Pagan scholars and sages fled to the newly-emerging Arab culture, taking their knowledge and the Hermetic writings with them. Two-hundred years later, the Muslims created an empire, whose learning and scientific achievements were unsurpassed. By the beginning of the ninth century, the first university was established in Baghdad, called the House of Wisdom. Here many pagan works were translated. The sciences that have reached such heights in Alexandria was significantly developed, and the ancient pagan spiritual wisdom was covertly studied and practiced. - Gandy is implying that the reason for the flourishing of Arab civilization, and for the decline of European civilization during the Dark Ages, is that pagan writings like the Hermetica, were preserved and studied in the Muslim world, but not in Christian Europe. This would be a simplistic reading of history that assumes cause and effect without justification. Dozens of books have been written about why Rome fell in the West and how the Dark Ages came to be, and the causes were numerous. And I think it would be difficult to find any support for the belief that the neglect of pagan philosophy had anything to do with it, especially considering that, even in the Arab world, the study of pagan works was never a primary practice and so would have had little effect on the prosperity of that culture. - With the Arab Empire becoming increasingly intolerant, the owners of the Hermetic books travelled in search of a safe refuge. In the 15th century, many fled to the tolerant city-state of Florence in northern Italy, where this wisdom again inspired a great cultural flowering. In 1438, the Byzantine scholar Gemisto Plethon made available to the awestruck Florentines the entire lost works of Plato. These and other pagan works were translated into Latin for the first time. - While the works of Plato were translated into Latin for the first time in the 15th century, it was not the first time for pagan works in general. In the 12th century, 300 years earlier, Greek philosophical texts began to be translated from Arabic into Latin, and it’s not because pagans were fleeing the Muslim world into Europe. It’s because there was an increased interest in these works by Europeans. So, for example, the Tabula Smaragdina, known more popularly as the Emerald Tablet, a Hermetic text that formed the basis of medieval alchemy, was translated from Arabic into Latin several times in the 12th and 13th centuries. It was extremely popular. About 40 Hermetic texts appeared at this time, most of which were translated from Arabic, but some were brand new. The Book of the 24 Philosophers, for example, is a Hermetic text that seems to have made its first appearance. Indications are it was composed in the second half of the 12th century. ‘Wait,’ you might be saying to yourself, ‘are you suggesting that not all the Hermetic texts were written by the same person? That’s right. Since the texts don’t all originate in the lifetime of one individual, then they couldn’t possibly have been written by the same individual. - The ruler of Florence, the philanthropist and scholar Cosimo de Medici, established a new Platonic Academy, a group of intellectuals and mystics, who found their inspiration in the ancient pagan philosophy. Cosimo Medici sent out agents to look for other lost pagan works that might still be awaiting discovery. In 1460, one of them came across the lost works of thrice-great Hermes and brought them to Florence. The Florentines, already reeling from the discovery that an ancient civilization of immense sophistication had risen and fallen nearly 2,000 years before them, the Greek civilization, now believed they had in their hands one of the most ancient sages of them all. - As we know, Hermetic texts were already available in Europe at the time that Cosimo de Medici lived. When Gandy says an agent of de Medici “came across the lost works of thrice-great Hermes,” he is referring to Leonardo de Pistoia, a monk who worked for de Medici, who found in Macedonia a copy of the Corpus Hermeticum, a collection of 18 tractates attributed to Hermes Trismegistus and written in Greek, which had been preserved by Christian scholars in the Byzantine Empire. Scholars today estimate that these texts were written some time between the 1st and 4th centuries CE, when Rome ruled Egypt. - Cosimo ordered his young Greek scholar, Marsilio Ficino, to cease his work on translating Plato and to begin immediately on this new Egyptian text. Ficino had it in ready in time to read to Cosimo just before his death. - Marsilio Ficino is an important figure in the history of Hermeticism, because not only was he the one who made the Corpus Hermeticum available in Latin for Europeans to read and this laid the foundations of modern Hermeticism, but because he is the inventor of new mythology around Hermes Trismegistus that will be adopted by Hermetic groups of Europe, like the Rosicrucians, Freemasons and others. In the preface he wrote for the Poimandres, aka the Pimander, the first tractate in the collection, Ficino outlined a refurbished portrait of Hermes Trismegistus for his European readers. In the medieval Arabic literature, there were three Hermes - based on the assumption that the name Trismegistus was equivalent to “the third." The first Hermes they identified with the patriarch Enoch from the Bible, who lived before the Great Flood. He built the pyramids and wrote the whole scientific knowledge of the human race on the walls of Egyptian temples. The second Hermes lived after the Flood and studied science in Babylonia. The third was a ruler in Egypt and wrote many books, including those on alchemy, and he was the one called Trismegistus. This view had been adopted by medieval European Hermetic enthusiasts prior to Ficino. The story will change again with Ficino’s bio of Hermes. Basing it on other legends he had read and picking out what he thought was the best, Ficino said that Hermes Trismegistus was the 5th in the line of men named Hermes (or Mercury, as he says, since he is writing in Latin - Mercury is the Latin form of Hermes). Hermes Trismegistus, he wrote, lived a few generations after Moses, and he ruled Egypt and gave them laws and letters. He was so loved by the Egyptians that they made him a god and called him Thoth. He is called “thrice-great” because he was the greatest philosopher, the greatest priest, and the greatest king. He was the first theologian, teaching about the majesty of God, the ordering of the spirits, and the changes of the soul. He taught Orpheus, who taught Aglaophemus, who taught Pythagoras, who taught Philolaus, who taught Plato. So he is the originator of many of Plato’s ideas, so claims Ficino. He was a prophet who foretold the coming of Christ. It’s interesting to see how stories grow and change over time. How much more Christian this sounds compared to the description of Diodorus. But Ficino’s portrayal of Hermes will prove to be highly influential. - The emergence of a glorious new culture in Florence signaled the end of the Dark Ages. We call this period the Renaissance, meaning “rebirth,” which is a fitting name, for at the heart of the Hermetic philosophy is the idea of being spiritually reborn, and the ancient pagan wisdom arrived in Florence at a fortuitous moment in history. - Gandy goes on for a while about how the pagan wisdom of the Hermetica was responsible for almost every great advancement made in Europe after that, even crediting them for Copernicus’ discovery that the sun was at the center of the solar system. This is not my area of history, but he seems to be stretching quite a bit. We’ll fast forward to where he talks about the age of the Hermetic writings. - Previously these works had been believed to be of extreme antiquity, dating back to the time of the Pharaohs, but in 1640, a scholar called Isaac Casaubon published the textual analysis of the Hermetica, which showed, quite correctly, that the grammar, vocabulary, form, and content of the Greek versions of these works dated them to no earlier than the 2nd and 3rd century CE. They were not written by an ancient Egyptian sage, he claimed, but by scholars working in the city of Alexandria. Their philosophy was nothing more than an exotic blend of Greek, Christian, and Jewish philosophy, mixed up with astrology and magic. The Egyptian names that pepper the text were mere decoration. - As you can see, it didn’t take long to realize that the texts couldn’t be as old as Ficino claimed. Casaubon was the first European scholar to systematically analyze the language of the Hermetica. He won’t be the last. - Casaubon was one of the most brilliant Greek scholars of his time, and with the encouragement of the Christian status quo, his damning criticism was generally accepted. Casaubon had dealt the Egyptian sage a fatal blow, and the books of Hermes were destined to be forgotten as fakes and forgery. - Well, history shows they most certainly were not forgotten. And it wasn’t the church that generally accepted his conclusions; it was other scholars. And yes, to this day, scholarship classifies the Hermetica as pseudepigrapha, that is, writings whose claimed author is not the real author. But you know what? It’s not so much because of the analysis of the language - that helps to date the texts - but it’s because Hermes Trismegistus is a fictional character. Any text claiming to have been written by him cannot actually have been. - In the modern world, we know from the actions of the tabloid press just how one well-timed hatchet job can unjustifiably undermine someone's reputation for good, and this is exactly what happened to thrice-great Hermes. Casaubon was a fine scholar, but he was motivated by a hidden political agenda. The ultra-orthodox James I was now on the throne of England, and he employed Casaubon and others to purge the magically-inclined court of Elizabeth. Hermeticists like John Dee were ostracized, and later, Casaubon’s son Meric wrote a book, which portrayed the great philosopher as a confused occultist. Dee died alone and forgotten. - Casaubon’s work speaks for itself, whatever “hidden agenda” he may or may not have had. I don’t know. No scholar today believes that these works are falsely-attributed merely because Casaubon said so. That’s not how scholarship works. Scholars don’t believe something based on who says it. The arguments themselves are tested. And many scholars since Casaubon have continued to study the Hermetica and have arrived at similar conclusions, refining and correcting the work of Casaubon and others that came after him. So we really don’t need to be hung up on this one guy. - Nonetheless, some of Casaubon’s claims regarding the Hermetica are true. The books of Hermes are undoubtedly the product of many authors and not one ancient sage, and they were certainly composed in the first few centuries of our era. - Okay, so then, does that not indicate that these writings are not from the time of the pharaohs? - Hermes was credited with these writings, even though we know they become the composite works of many scholars, but this does not discredit them or Hermes. It was a common practice in antiquity for authors to ascribe their work to the god who gave them inspiration. This was a mark of respect, not an attempt to deceive. - When scholars say the Hermetic texts are from the Hellenistic period, they are not trying to “discredit” them. If you want to believe in the wisdom contained in them, that’s entirely up to you. And I will agree that, just because someone wrote in the name of Hermes Trismegistus, that doesn’t necessarily mean they were attempting to deceive their readers. It was common in the ancient world to write in the name of a famous person from the past as a gesture of respect or as an expression of inspiration. - On the second charge, Casaubon is also right to claim that the Hermetica was written down in 2nd-century Alexandria, but all the modern evidence suggests that it does express Egyptian beliefs filtered through the understanding of the Greek scholars of the period. - Gandy never presents this evidence, but having gone and looked it up, it is true that modern scholars in examining the texts have come to the conclusion that they do not merely reflect Greek philosophy, but Egyptian wisdom as well. But it’s not that Egyptian wisdom simply was filtered through the understanding of Greek scholars, as Gandy says, but it is a true mixture of both Egyptian and Greek thought, with the scale tilted more towards the Greek side. - And even if all Casaubon’s criticisms were correct, this would neither diminish the Hermetica’s wisdom, nor alter the fact that it has profoundly influenced some of the greatest minds in history. It is as old as the Christian Gospels. It's older than the Quran. It is one of the great sacred texts of the world, and it's worthy of respect and study for these reasons alone. - I’m not going to argue with him on this point. He’s making a value judgment and is entitled to rank his holy books however he wants. - But when Casaubon was writing, very little was actually known about ancient Egypt. The hieroglyphs themselves were not translated until two centuries after his death. Consequently, many modern scholars now believe that he was wrong to see the Hermetic philosophy as a second century innovation, especially since the discovery of the Pyramid Texts of Saqqara at the end of the last century. These hieroglyphs are over five thousand years old and yet contain doctrines that are identical to those expounded in the Hermetica. This suggests that the Hermetica may indeed contain the wisdom of the Pharaohs, which scholars in 2nd-century Alexandria reworked for a contemporary readership. - But a reworking of this wisdom is an innovation. It takes something old and adds something original to it, thus creating something new. I wish he would have given a couple of examples of doctrines in the Hermetica that are “identical” to those found in the Pyramid Texts. The Pyramid Texts consist of spells, not doctrines. There are beliefs expressed in the Pyramid Texts that may be reflected in the Hermetica. But I would guess that no Egyptian belief came through to the Hermetica without some innovative adjustment. - The Hermetica contains passages reminiscent of Jewish Christian and Greek works, which Casaubon saw as proof that the Hermetica is a forgery, created from a hotchpotch of these other philosophies. Alexandria was such an eclectic environment. This is plausible. The ancients themselves, however, believed that these traditions were influenced by the Egyptian philosophy contained within the Hermetica. The Jews are said to have lived for many years in exile in Egypt, and their greatest prophet Moses was brought up as an Egyptian. Many early Christians lived in Egypt, and the Greeks were in awe of the Egyptians, compared to whom they felt like children. - Gandy’s argument here is that, yes, there are Jewish ideas reflected in the Hermetica, but since the Jews lived in Egypt, it makes sense that their ideas made it into the Hermetica. He’s absolutely right. Everyone agrees on that. But we are talking about Hellenistic Jews, those who lived in Egypt during the time of the Ptolemies, who were very much involved in the intellectual tradition of Alexandria. As for the Israelites who were slaves in Egypt at the time of Moses long before that, no, it was not their ideas that entered into Egyptian wisdom. That is implausible for a couple of reasons: First, it doesn’t seem credible that the Egyptian elites would have readily incorporated the ideas of foreign slaves into their own wisdom tradition. Second, and more significantly, the Jewish ideas found in the Hermetica are often later Jewish ideas, that is, ideas that were not yet part of Jewish thought at the time that Moses would have lived. Examples would be philosophical concepts of the Hellenistic Jewish philosopher Philo, the idea that the first man Adam was a transcendent being with superhuman qualities, and mystical descriptions of the ascent of the soul through celestial spheres. No ancient Israelite believed in any of that stuff. - The ancient Greek historian Herodotus writes, “The Egyptians are religious to excess beyond any other nation in the world. They are meticulous in anything which concerns their religion. It was only, if I may put it so, the day before yesterday that the Greeks came to know the origin and forms of the various gods. The names of all the gods came to Greece from Egypt, for the names of all the gods have been known in Egypt from the beginning of time.” - Yes, Herodotus does say that the Greek gods - or actually the names of the Greek gods - came originally from the Egyptians. Gandy takes this as evidence that the Greek religion owes its existence to Egyptian religion and from this apparently infers that the Hermetica must be essentially Egyptian, even if written by Greeks. But how would Herodotus, who lived in the 5th century BCE, know where the Greek gods came from? Their roots extend back to well before written records. The fact is, Herodotus, and the Greeks themselves, were as ignorant as we are about the origin of their gods, if not more. We know that they often projected present ideas into the remote past and constructed continuities that were frequently fantastic or inaccurate. Even if it were the case that the Greeks somehow got their gods from the Egyptians in a time before they ever interacted, in order to consider this evidence that the Hermetica is primarily an Egyptian set of works, we would have to assume that no changes occurred in either of their religions, no innovations were ever made by the Greeks in the centuries that ensued, that the Greek and Egyptian religions are more-or-less indistinguishable, and furthermore that when the Hermetica was written, none of the newer ideas of either Greeks or Egyptians made their way into it. But of course, that set of assumptions would be ridiculous. Gandy also implies that since the Egyptians were meticulous in the preservation of their ideas, then the ideas of theirs that are preserved in the Hermetica must be ancient. But the documentary history of Egypt demonstrates beyond a doubt that their ideas changed over time and were not static. - Casaubon particularly claims that the Hermetic philosophy plagiarized The Timaeus, a work written by the Greek philosopher Plato in the fifth century BCE. Like the Hermetica, it too includes the doctrines of astrology and reincarnation, yet these ideas played no part in early Greek religion, so where did they come from? The answer is ancient Egypt. Over a hundred years before Plato, the Greek sage Pythagoras had set out on a journey to acquire the knowledge of the world. This led him to Egypt, where he spent 22 years in the temples, being initiated into the religion of the Egyptians. According to the ancient Greek scholar Diogenes Laërtius, Plato purchased three books of Pythagorean doctrines based on Egyptian wisdom, and these he adapted into The Timaeus, so the similarities between the works of Plato and the Hermetica are not surprising, since many of Plato's ideas were direct descendants of ancient Egyptian philosophy. - Here Gandy is simply repeating Ficino’s claim that Plato’s ideas can be traced back to Hermes, or at least to the Egyptians, and he follows the same line of descent. Therefore, he can say, the Hermetica didn’t copy Plato; Plato copied the Egyptians. The only problem is that the evidence for this is tenuous. Diogenes Laertius, whom Gandy refers to as a source, was a biographer of the Greek philosophers, who lived after the Hermetic writings appeared. He lived long after Plato and Pythagoras, and is known for often repeating stories he heard or read without any critical evaluation of them. Various ancient writers have all kinds of contradictory accounts of the countries Pythagoras may or may not have visited. It is tough to untangle the fact from the fiction. But even if we assumed Diogenes was right and Pythagoras really did visit Egypt, we can’t just conclude that all Pythagoras’ philosophy was simply a repetition of what he learned in Egypt, because both Diogenes and other ancient writers say Pythagoras learned wisdom from many different sources in several countries. Diogenes does say that he read in a book by Satyrus that Plato bought 3 Pythagorean books from Philolaus, but he doesn’t say the books were based on Egyptian wisdom - he doesn’t say what was in them at all, and I doubt they were the only books Plato had. And Diogenes doesn’t say that Plato adapted Pythagoras’ books into the Timaeus. Gandy is putting words into Diogenes’ mouth. The bottom line is: Pythagoras added his original ideas to ideas he gathered from the places he traveled. Plato, too, developed his own concepts out of ideas garnered from many sources. So it is not possible that they simply were passing down Egyptian wisdom from generation to generation. But you may say, “Surely it is possible that some Egyptian wisdom made it into Plato’s Timaeus, so just because Hermetic texts have some of the same things as the Timaeus does not necessarily mean the Hermetic writers got it from Plato. Those similar ideas both could have an Egyptian origin.” Potentially, yes. But here’s the thing: we have no ancient Egyptian texts from before Plato’s time that express such ideas. There thus is no evidence that such ideas existed in Egypt. We do have Plato’s writings that express those ideas, and we know that Plato was extremely influential. So when we see a text from after Plato’s time - in fact, in a period when Plato was especially popular - repeating ideas found in Plato, by Greeks who knew Greek philosophy better than any other philosophy, the most reasonable conclusion is that they got it from Plato. - Hermetic philosophy also influenced Christianity through the Alexandrian Church Fathers: Saint Clement and Saint Origen, who synthesized pagan and Christian religious doctrines. It is due to such theologians that the Hermetic concept of the Word is found in the opening verse of the Gospel of John: “In the beginning was the Word.” - Um...Clement and Origen lived centuries after the Gospel of John was written. But the fact is, the concept of the Logos (the Word) is found in Philo’s writings. He was a Jewish Platonic philosopher, who lived in the first century CE in Alexandria, where the Hermetic writings were produced. Scholars have shown that it was he who influenced Hermetic writing, not the other way around. - Hermes-Thoth was known to the ancients as the scribe of the gods and master of the word. In the Hermetica, God utters a word which calms the chaotic waters of creation. The Word is even called the son of God. In Christianity, Jesus Christ, who is also called the Son of God, is identified as an embodiment of the power of the Word. - This is a chicken-or-egg question. Which came first? Can he demonstrate that the Hermetic teaching of the Logos as the Son of God was earlier than the Christian? I don’t think he can. - Saint Augustine, the influential 4th-century theologian, who was familiar with the works of Hermes writes, “That which is called the Christian religion existed amongst the ancients and never did not exist from the beginning of the human race until Christ came in the flesh, at which time the true religion, which already existed, began to be called Christianity.” - The argument he seems to be making here, assuming I am catching his drift, is that when Augustine of Hippo says that the Christian religion began at the beginning of the human race, he is referring to the teachings of Hermes. This can’t be so, because Augustine explicitly calls Hermes Trismegistus a liar and without any holy spirit. Alternatively, Gandy may be arguing that, since Augustine says that the Christian religion began at the beginning of the human race, then that means that the Hermetica must have too, because it influenced Christianity. This reasoning makes two unfounded assumptions: 1) that Augustine’s view of the origins of religion are correct, and 2) that the Hermetica could not have influenced the Christian religion after the religion started. It had to come before. I don’t mean to straw man him, so if I am misinterpreting his argument, let me know in the comments. - The influence of the Hermetica on early Christianity is beyond doubt. In 1945, works of Hermes were discovered amongst scriptures belonging to Gnostic Christians of the first centuries, and according to a note on one of the texts, early Christian communities possessed many copies of the works of Hermes. Just a few yards from the place where these scriptures were found are ancient Egyptian tombs, and these were inhabited by early Christian hermits, such as Saint Pachomius, the founder of the first Christian monastic community. The walls of these tombs are covered in hieroglyphs ascribed to the great god Thoth. They describe a spiritual rebirth into knowledge of God, and in such places early Christians poured over the Hermetica. Under its powerful influence, they composed their own philosophy of a saving gnosis, a direct knowledge of God, but this time bestowed by their Messiah Jesus. - Yes indeed. In a collection of Coptic texts that was discovered near Nag Hammadi in Upper Egypt there were five Hermetic texts, which were written in the Sahidic dialect, two of which were previously unknown. These books were from the 4th century CE and belonged to a group of Gnostic Christians. Clearly this group integrated Hermeticism into their version of Christianity. I’m not sure why Gandy is bringing this up. - All the evidence suggests that Casaubon was wrong to simply dismiss the Hermetica as some cobbled together mixture of different philosophies. The Hermetica was undoubtedly written by Alexandrian scholars for a Greek-speaking readership, but it contains a powerful echo of the ancient wisdom on which it was based. It offers us one of the best windows available to gaze into Egypt's remotest past. With its help, we can understand the mystical vision that inspired the awesome pyramids. - Since the only evidence Gandy gave us that the contents of the Hermetica came from Egypt’s remotest past is the Pyramid Texts, but he didn’t show us any of the doctrines that the Hermetica took from the Pyramid Texts, it’s kind of hard to judge. If any Hermeticists out there can provide such evidence, or any evidence at all, that the contents of the Hermetica are from Egypt’s early days, we would be very grateful. As always, you can leave comments below the video. But most of the arguments in Gandy’s intro boils down to: you can’t disprove it; therefore it’s right. That’s not a strong support to build a belief upon. Thank you for watching all the way to the end. I’ve got more videos like this, so please browse through the catalog and watch another that appeals to you. You might like my little e-booklet, Why Ancient History Matters. It's designed to persuade people that the subject is important, even in the modern world. You might also wish to use it to help spread the word, so feel free to share it with someone you know. It's free for anyone who wants it. I've left a link in the description box below the video for you to grab a copy. Catch you later.

Who was Satan in the Book of Job With Dr. Michael Heiser.en.srt

00:00:00,000 --> 00:00:02,240 that's very important but how do we miss the mark in biblical study when we're just simply trying to apply the text and how do people approach it in a way where it's not just this lofty thing and i i remember listening to i think a perfect example of you know a four-letter word you mentioned is work is um you there's a video that you posted on the book of job and i think this perfectly illustrates that you're when you did this you were not just looking to apply the text but you were looking to find the meaning of the text and um this was on the subject of satan in the book of job and and in the hebrew hostaton and so i saw this video and i thought this was a perfect illustration of like what that looks like and the actual work it takes in looking to find the meaning of the text so i would love to hear you just kind of explain that yeah it is a good example because you know on the one hand you know when when you say things like hey you know the the satan the satan figure and job one and two is not the devil it it jolts people you know it shocks them even if they have a study bible that has a footnote adversary right it says adversary okay you know you say well you know why should i why should i get in the car and take this ride it's already uncomfortable well here's why because at some point either you or maybe your kid or your grandkid they're gonna run into somebody on the internet or maybe in a college campus that's gonna that's gonna introduce them to the bible in a completely different way such as hey student christian student that i'm gonna smile at but i really want to undermine your faith okay did you know that there's no place in the old testament that connects the word satan with the serpent of genesis 3. did you know that there's no hebrew word for devil you know and you say well in the book of revelation you know john calls the serpent and satan and the devil so there yeah you're right but that's the last book of the bible what about all those other books written before that and is john making up something new because you can't find it in the old testament is he just sucking it out of his thumb maybe there really is a difference between new testament theology and old testament but how could that be if this is the word of god is god schizophrenic can't he make up his mind i mean there's any number of questions that if if you as the student well i'm gonna i'm gonna go check that out when i get home and you go home and you check it out and you know what your professor's right okay there is no no textual evidence that satan and job one and two should be connected with genesis 3 either in job or anywhere else and now you've got a problem okay not only do you have a problem with with how you think you were taught the bible and we have a problem with with the bible itself maybe you know even everybody's just making it up you know so it becomes a threat and so this is this should not be something that destroys anybody's fate the question isn't is the bible wrong and are my teachers hoodwinking me but that's what you're gonna think the question should be well maybe we're not quite understanding job one and two the way the writer intended it to be understood that's a totally different question but it's not the one that's going to pop into their head first yeah what's going to pop into their head first is the suspicion of who the people who taught them and the text itself and those are both bad so what we have going on in job is you you have you know ha satan which sounds weird to people again who who are looking at the hebrew don't know anything about hebrew hebrew is like english hebrew does not tolerate the definite article the word the in front of a proper personal name i am not the mike okay that just sounds ridiculous i don't refer to my wife as the dreamer we don't do that in english and neither does hebrew a definite article is never put before a proper personal name i don't make up hebrew i didn't invent the language i don't make up the grammar it just is what it is every time in job when the word satan is in job and also in zechariah 3 guess what it has the definite article every time there are no exceptions in those passages so what that means is that this is not a proper personal name and by definition if we don't have capital s satan there we don't know the devil there either so who do we have okay we have the adversary you know and i talk about this in my demons book and unseen realm this is a term that is essentially it's a job description it's a role the sons of god meet you know and and and god asks the adversary the hassan you mean adversary challenger prosecutor basically this role and it's actually described in the passage if we just read it god says hey you know where you've been and you know hasatan says well i've been going running around to and fro throughout the whole earth you know this is actually part of what of a bigger theme in the bible the heavenly books where god keeps tabs on everything that's going on and he uses members of the heavenly host to do that they're his ages to see who's obedient and who's not and everything gets recorded and the idea isn't that god has a bad memory he doesn't have alzheimer's okay the idea is that nothing is ever overlooked that's what we're supposed to take away from the metaphor so so he asked this to time hey where you've been he said i've been running too and further throughout polar and god says yeah you know have you seen job have you checked him out that guy is awesome he loves me he's blameless have you seen him and the satan here's where he crosses the line the satan says yeah yeah i know who you're talking about but you know what if you took away everything that that guy had he would curse you to your face he would hate you now he's done more than report now what he's done is he's challenged god's omniscience and god's integrity so either god doesn't really know or he's not telling the rest of the council the sons of god the whole truth so this is this is actually the explanation of what happens in the entire book because now that this challenge has been issued god could just look at the satan and say you're dead you know he drops over or he blows him up or whatever but you know what if god destroys him you know what that does it leaves the questions on the table they're unanswered so the rest of the whole book is god having to vindicate his own character and show us that the satan the adversary was wrong and so god says to him okay i'll tell you what everybody listening here everybody got this take notes okay go ahead and do the job whatever you want but except for killing him because i don't want you to come back here and say oh yeah he would have cursed you if i had just done this but he died no you can do anything you want to him except for killing him try it and we'll see who's right okay and this is how the whole rest of now we the reader know this because we read the prologue we know what's going on in the heavenlies okay job doesn't know any of this he is righteous god is correct but now job starts to suffer and he has no explanation for it you know and so at the end you know god restores he is vindicated he blesses job and we we know the story but it has nothing to do with the serpent of genesis 3. now you say well how did how did john make the connection later it doesn't start with john it actually happens in the inter-testamental period satan this this one who who offers opposition okay or who opposes or challenges something basically snoops around and sticks his nose and things that he shouldn't this sort of thing i mean all the all of these these ways to describe this this figure inter-testamental writers begin to pick up on the original rebel of genesis 3 the serpent and and what what pardon the pun what the fallout was of what happened there and and how it came to pass and they look at it and they say you know what he really is a liar he opposed god's will he did this he did that and so in the inter-testimonial period they start using other terms besides serpent nakash to describe this guy and his behavior okay mastema belial which means worthless one satan okay the one who opposes and so they begin to start using other vocabulary of the original rebel and you know what if the shoe sticks wear it he is all these things and so by the time you get to the new testament satan satan as in greek becomes a proper name and it can function that way in greek that's where we get satan capital s you find the dead sea scrolls too you know it's just it's a development of how serious people jews living in the inter-testamental period they're looking at their hebrew bible what do they think of the hebrew bible it's the inspired word of god look at all these data points what do we do with them how do we understand they're doing just what we do okay and they start to use other vocabulary of this villain and by the as hundreds of years pass their vocabulary sticks and it gets used in the new testament that's all that's going on the theology is intact okay but we don't have to misunderstand the text to get to the theology yeah we just don't yeah you know it it's that that's a really good example of and i'll be honest with you i have had undergrad students from that went to other schools tell me that this is one of the things that was used against them in classes to get them to doubt scripture and and the way they were taught yeah and i think you know the stuff that you just explained is is it's a lot i mean it's a lot for the person that's kind of just grown up in church nominally to take in and so but what i think it also illustrates is that to get to the meaning of the text it does take work and it does take like looking to understand the background some of the languages i mean we're not telling i think your listeners and your viewers need to understand here what we just did there it didn't change theology we still have a primeval rebel from from genesis 3 and he later on he gets this label the fact that the label isn't used in the old testament who cares it's used later you know what since when is this a vocabulary test okay with our theology is intact but what it did what understanding the text properly does is it helps provide an answer to that student in that classroom that is being antagonized by their unbelieving professor that's what it helps do it equips them to think well about scripture and and sad to say a lot of not not just you know college age students but a lot of christians can't do that and it's not because they're dumb they're not okay it's just because they have not been asked to think they go to church every week you know they get it once a week you know time with the bible and they're never asked to think they're never given content i mean this is why i said at the beginning we routinely underestimate the average person in the peer yeah and we and we have we have numbed them to the point where you have to convince christians that they ought to care about the bible that's how difficult the job is now yeah i would definitely i would concur i agree with that and that's kind of you know some of the things that i want people to hear in this episode is that like you you should care it shouldn't take convincing it shouldn't take explaining all these details of one passage of scripture to make you realize oh maybe i'm not really studying it the way i thought i was um so practically throw one out this is the one i love to throw out you know well there's lots of others throughout but we'll start with this okay let's just talk about demons okay just the word demons all right where did they come from and the answer you're going to get 99.9 percent of people are churchill is well well then you know you mike don't you read the bible they when when satan rebelled he took a third of the angels with him those are the demons dummy and so my follow-up question is oh what verse says that go you go find that and then you tell me you know and if they actually hunt they'll find one verse that has the word three or third with the word demon in it and that's in revelation 12 which if you read the passage a war breaks out in heaven because of the birth of the messiah it has nothing to do with some primeval before the fall thing there isn't a single verse in the bible that says a third of the angels rebelled with satan before the fall zero we have invented the idea and taught it as doctrine that's a no-no okay we shouldn't do that yeah so here's my question to the again the skeptical listener what else don't you know honestly what else don't you know because that is like a fall out of bed easy question they think and the answer that they'll give you is nowhere to be found in the bible

Why is There NO Record of Ancient Humans - Randall Carlson.en.srt

00:00:00,480 --> 00:00:08,780 [Music] there has been some kind of a universal system at use in the ancient world and these various cultural groups whether it was the Egyptians or Sumerians or Mayans or the Hopewell ian's or the megalithic builders had access to some universal system from some source that was outside their own cultural context and I suggest that the source of that goes back into deep time that takes us back beyond the threshold of known history into the realm of mythical history which means we're going back like into the Ice Age back into the place to seem to use the geologic geologist term back into the to the deep recesses of the human tenure on planet earth whose only memory has come down to us not in the form of recorded history but in the form of myth and epic story and legend and so forth because as it turns out if we in this way this is again as a is a good topic first the sacred geometry class when we analyze plato's description of atlantis plato basically gave the sink the date of the sinking of atlantis as 9,000 years prior to so long that the egyptian the the the athenian poet and statesman Solon did a 10-year exile in Egypt and it was so long it brought back the tale of Atlantis and presented it to the to the Greeks and Solon basically made that journey around 600 BC so if you had the nine thousand years to the 600 BC we come up with a date of about eleven thousand six hundred years ago for Plato's date for this the demise of Atlantis well it's very interesting that the date eleven thousand six hundred years has been independently discovered by geologists look at the tempo of various catastrophes that have occurred on earth and to those catastrophes is where I'm now going to turn catastrophes in the time of man the tempo of global change what I've done here is I put a time bar that goes from the present right here this is us now this is today right here is May 3rd at 4 o'clock it's a 4 o'clock that's right here and this is a hundred and fifty thousand years ago and the reason I used 150 thousand years is that some of the earliest skeletal remains ever discovered of modern humans date back to 150 - even to 180 thousand years skeletons that appear to be indistinguishable from a modern skeleton which suggests that modern humans with presumably equivalent intelligence to our own were present on the planet at least this far back so here we've got a hundred and fifty thousand year time span you'll notice this little red bar at the end that red bar represents the span of recorded history which is basically the advent of Scindia sumerian cuneiform writing so if it turns out that there were modern humans living through this whole span of time why is there no history well now you've got to do is turn to these various things that I've put on here these are events that have occurred and I used a certain criteria for these events and here's the criteria I used I began studying the record of geological change climate change environmental change and I focused on events that could be considered catastrophic and catastrophic to the extent that were an event of an equivalent magnitude to occur now it would basically end civilization as we know that's the criteria what would be what would be the magnitude of an event that it would take to terminate our modern industrial civilization that's the criteria that I used then I begin to search through the record of all the events that would be of that magnitude or greater and the events that I found so far have been entered onto this graph and they're listed all here you can see them and how many do we have here and this is not complete necessarily but we have at least 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 of them in a hundred and fifty thousand years so at least 16 times in the last hundred and fifty thousand years there have been climate or environmental or geological catastrophes powerful enough that were they occur to occur today would essentially put us back into the Stone Age would essentially if you think about some of the small catastrophes we have seen in the last few years from the the destruction of New Orleans to the great tsunami you know to some of the big earthquakes that we've seen you know New Orleans is still not recovered but you've got to imagine what would happen if an event that was one order of magnitude greater than Katrina happened by that I mean ten times worse let's say that we had ten cities decimated to the extent of New Orleans we could certainly recover from that but it would be a major effort to do so now what if we were talking about two orders of magnitude let's say to put it into a rough equivalency an event that could could cause the decimation of a hundred major urban areas could we recover from that questionable now let's go three orders of magnitude and now we're talking about the equivalent of a thousand major cities completely decimated okay at that level three orders of magnitude that's what these are those are events that essentially would be three orders of magnitude once you begin to ponder this it becomes apparent why there isn't a record an extant record of what's been going on for the whole time that we humans have been here now at this point you probably haven't tied this in with what we've been saying before other than I'll point out a few things to you that should be on set of the late Wisconsin ice age 26,000 years before present remember the great year and the processional cycle at about 80 years to that we've got 26,000 of course 26,000 you consider a figure plus or minus a few centuries now you come through that cosmic lock that I showed you right halfway to the cusp of the age of Leo twelve thousand nine hundred years ago roughly and what happened we have something that happened twelve thousand nine hundred years before present onset of the younger driest climate catastrophe first phase of the megafauna extinctions hmm let's here what I've done is I've entered some green dots now look at what the green dots are the green dots are basically derived directly from the model of the great year based upon cycles of six thousand four hundred and eighty twelve thousand nine hundred and sixty and then twenty five thousand nine hundred and twenty and you'll notice how high of a correlation there is between the tempo of events the actual events that have been derived by scientists without any reference to this great year model at all and the timing of these ages of the world remember the six thousand four hundred and eighty years that was the the bull the lion the eagle and demand and according to the traditions each of those seasons of the great year is inaugurated by some type of a great event a transformative event a catastrophe if you will and what I've done here is I have developed a data set that shows the correlation it certainly seems from a study of this graph that these intervals these event nodes as I call them the susceptibility of something happening goes up exponentially for a short period of time here's the analogy that I have used you're out driving along a quiet country road you've got it on you know cruise control you're kicking back you're listening to some tunes you're not paying much attention you know you're talking on your cell phone not much traffic okay now you come up to a major highway the cars are like this well you're crossing that intersection and while you're crossing that intersection now suddenly you got to put your cell phone down and start paying attention because if you don't you're going to get t-boned right well obviously you've got your whole journey and each time you cross an intersection of a major highway you know the potential of a catastrophe increases considerably over what it would be while you're out there on the lone lonely country road well you see our planet is on a cosmic highway around the galaxy and we're now beginning to understand the fine structure of the galaxy and we realize that there is a pattern in an order to it and there's our a tempo of these orbital revolutions there's a tempo of the galaxy and there's a wave pattern of the earth moving up and down above and below the galactic plane and within that there are sub orbital cycles as well and we also discover that there seems to be a tempo in the delivery of cosmic matter to the inner solar system it doesn't seem to be random and this is going to be beyond the scope of today's lecture but what I'm getting at here is that the evidence now supports the conclusion that the delivery of cosmic material and energy energy pulses that would be affecting earth are non random that they're on some kind of a cosmic timetable a cosmic tempo if you will and I think this is one of the most important insights we get from these ancient traditions is the measurement of cosmic time and how it relates to us here on earth you just got to know what to look for and where to look for it once you begin to become aware of it and you begin to see it you begin to realize that the cosmic fingerprints are everywhere about us we're in fact living in and upon the wreckage of the former worlds the rubble of these former worlds is all around us but we haven't had the scale of perspective to see it and that's where we're at now I'm completely thrilled with things like the emergence of Google Earth because Google Earth is now allowing us to just somebody all of us to sit at our computers and see the cosmic perspective of Earth and when you look at it from you know from the from the extra-terrestrial point of view things begin to show up that we don't see when we're right down here immersed on it's so close that we're like ants walking under rubble and can't can't see what what's around us but we do see that we literally have built our own world in our own social system on top of and out of the wreckage of former worlds [Music]

Windows Terminal Level Up! Oh My Posh, Nerd Fonts, and IntelliSense.en.srt

00:00:01,280 --> 00:00:03,679 what's up guys we're gonna go through uh some really cool things here that called the windows terminal and um if you guys don't know windows terminal is this microphone is kind of a new take on like the old command prompt shell host type thing and um you know if you've been working on software development at for any period of time you probably have to do stuff through the cli or through command line at some point right and in the past you would do something like this and you just you know open open command prompt and you have that but then you get to the point where you have to like okay let's open up youtube and then you have this screen also you're like okay that's another screen well let's open powershell also and then pretty soon you have a bunch of screens and you have a bunch of windows and kind of managing this stuff is like a nightmare especially if you are having multiple you know multiple of these and you're trying to run a bunch of scripts and all of them so what we're gonna do today is and set up um this kind of windows terminal level up so if you guys don't know windows terminal is it's a pretty much um the upgraded version of this where you can have everything in one place so i already have the terminal app installed here but if you guys want to get this installed all you got to do is go to the microsoft store open up microsoft store type in windows terminal i have it here all right as you can see and you know you just click this install it and eventually it'll install in the system you can open it up and you'll have windows terminal here oops sorry that's the powershell windows terminal i guess it doesn't show up on that thing that's interesting but i haven't been here so here's windows terminal okay so the next thing you want to do is um if you notice here and every time i type powershell here this is the default powershell app and so this is i think powershell 6 or something it's something that comes pre-installed on all like windows systems but actually that is not the most recent version powershell so what we want to do is while we're still in the store you want to go over here type in powershell and we want to find the latest powershell version which is this one and we're going to install that one so i've already installed it on my machine but you can click install here and it'll install it there this is powershell i think like seven point two point four right now as of like may 25th 2022. um so that that is a uh we're gonna need this because powershell uh is kind of uh kind of the main you know uh command line that we're going to be using the other optional thing you can do is if you guys are you know using wsl or ubuntu you can also go here in windows store and install blended here um so if you click on the the one the default ubuntu one it's going to default to the long term support version which is let's see if we go back here which is right now uh 20 oh i guess right now it's 22.04 so that is the the most recent version so if you click on ubuntu and you install that you're going to install the the 22.04 one which is um i guess new because i think this was this supposed to be pretty recent but um it was 20.04 so i think if you run any like um system like aws or anything like that um you had the option of like 20.4 or 18 and i think a lot of a lot of the older ec2s and stuff are on 18 but a lot of people are using 20.4 and there's not a huge amount of difference between them but there are a lot of improvements obviously to the new versions so you can go ahead and install that too the other option is you can also you know do it in powershell and do um wsl dash dash install um to keep in mind that if you have already installed this within your um your kind of system through the store doing it through the powershell could do a secondary install and you might have some issues with that okay so now we have everything installed um how do we set this up so first of all we're going to go to um windows terminal here and if you can see uh i've launched windows terminal and it's running powershell so um this is the old powershell though you can look at this icon so what we're gonna do is we're gonna go here we're gonna go to settings and right here we're gonna change this to the new powershell which is what we want right we want this new powershell and we're also gonna make our default terminal application this new window terminal instead of command host we're going to hit save so now when you run um you know powershell uh it'll still open powershell through there but if you run let's say cmd command prompt it's going to open the command prompt now in windows terminal as opposed to just the old command prompt interface the the console so that's pretty nice in that windows is terminals are default so what we want to do here is um we're going to also change things so that we don't we don't have this windows powershell um as kind of the default anymore so what we do here is going to open this json file and if you have visuals to your code you want to open this individual studio code and what we can do here is we're going to set our profiles here so um what we're going to do here is we're going to i've already done it here but i've moved my windows terminal the new powershell this is the new powershell up here above the old powershell and i've set the old powershell to hidden and this is a true so this is hidden and if you can see here um down at the bottom and this these two ubuntu's are the the ubuntus that uh um have i'm going to just mute that really fast uh you've got the ubuntu's that are um so this is the one i've installed through wsl and this is the one that was installed through um the store so you will have two like a bunch of versions here if you install it now the nice thing is uh we can uh kind of move this around so i can i can move this let's say down to the bottom so let's do this at the bottom let's save that and you go to windows terminal immediately you're gonna see here that powershell is not the bottom of this list and you can see i have hidden uh this powershell but if i set this to false then it will show up again as an option here um so we don't really want that because we don't want to use old powershell so i'm going to do is going to revert all those changes right there and then we're going to set this to that and then we're going to go back here so now now we have powershell as the first one and then we have our command prompt ubuntu as another option so this is really cool because now we can open powershell and uh command prompt in the same window as well as ubuntu so we can have all three of these open at the same time now if i click this and hit alt hold alt while i'm clicking ubuntu i can open these side by side and then i click back and forth you know it can do that and then i can send you another powershell we can do it again and here we go and that's pretty that's pretty cool right so that you can open up all these um terminals now we're gonna do a couple upgrades here so the first thing we're gonna do is we're gonna go and grab um some fonts so if you can see here on my defaults i have a cascadia code nf and what that is is a it's a nerdfight so we're going to go pull up nerve fonts go to neurofonts.com go downloads and right here we're going to download this cascadia code nerdfight so i already have it downloaded here but it's a zip file and then eventually you're gonna go to go to your uh downloads here and then you're gonna unzip that zip file and then you're gonna get this these things you can hit a windows key just type in fonts open the fonts control panel and what you want to do is you're going to copy all these into here and just drag and drop and what you'll do what that'll do is it'll install um all these fonts um so why do we want these fonts well what we're going to do here is also do a couple upgrades to our terminal so there's a nice thing called uh windows sorry oh my posh um so i'm gonna search that up so oh my posh.dev i think is the website yes oh my gosh that's instead so this thing is going to make our command prompt look something like this so if you look at our terminal right now we have powershell this is your basic powershell you know it shows you your directory and your user and everything um it's kind of cool i guess not super not super interesting right so it's it's it's very basic what you're kind of used to but we're going to upgrade this so first thing we're going to do is we're going to install here so you see here we're going to do wing get installed on my posh okay so we're going to run that we can get install on my posh boom all right downloading installing here [Music] nice now we're gonna do one get upgrade just to make sure that we have the latest version no cool update found all right cool so this that's cool now if we run oh my posh dot exe you know now we have it installed and you can see all these uh command line items so the question is how do we get this um to actually looked um like what we saw on that front screen so for the prompt we're gonna see uh we're gonna have to create a notepad so there's a couple ways to do this you can do notepad profile and then it'll open up your profile but you can see that right here this has no files there so do we want to create a new file so um it might give you a kind of an error here it says like i can't find the folder path what that means is that this powershell folder probably doesn't exist in your onedrive documents folder so you have to go to your uh onedrive folder and go to documents and then create this powershell folder and then within that we're going to create um a powershell script here so let's do that again notepad profile create new file yes all right so what we're going to do here is we're going to import um this right here this line put it here save it boom all right nice now we're going to run profile again reload the profile and boom there we go we've got some nice looking uh items here okay so that's that's pretty good so what would have happened if we didn't have those nerd fonts remember we imported those note from fonts so if i remove this um you know i don't enable the nerve font uh and then i run something and then i go back here you immediately see that these kind of like uh rounded edges and diamond type things are unrenderable by the the powershell so um we need that there to kind of keep it in uh the yeah in the system so um we can also do the same thing um and render this in ubuntu so let's go to ubuntu and right now you can see my ubuntu um it's loading it's also just you know you're basically printing sales let's go to linux and we're gonna do a manual install so i'm gonna do this copy download on my posh go back to my terminal paste this anyways password if i typed it right wrong it's a problem with long passwords right it's very easy type wrong okay do that now we're going to download this and run this also paste anyways boom boom boom remove the zip file all right so now let's set up the prop for this we got to do this one and go to bash or prompt so we're going to look for this profile so when ubuntu it's uh not dash rc it's actually the tilde dot profile so we're going to do vi tilde profile okay and then we're going to add to this so hit i for insert and we're going to go all the way down here boom and then we're going to add this and we're going to do that hit escape the colon sign w for right q for quit force it and then we're going to execute bash and then we're going to reload the profile and i have permission denied so let's see let's do sudo switch mod and then profile and run that again okay i think the easier way is probably just to restart about you permission denied why is that hmm that's an interesting one okay i'll figure that one out later but um user local bin oh my gosh oh my posh is permission denied okay so let's go to user see this is the thing about um programming and stuff and just systems in general things change very rapidly so you know by the time i post this video um there might be another update or something like that and you guys will probably have to do this kind of troubleshooting so it's good to just uh do it now so let's go over to this bin file yeah okay well my position there so let's see each mod okay i need a pseudo chmod because got to be a super user to do that on linux password again all right now let's do the reload profile oh that's not the real lookout okay let's see there we go okay so now you can see same thing same issue here right um we don't have the nerd fonts enabled here so let's go to visual studio let's copy this font and add it to our ubuntu one right here do that go back here um reload here and oh interesting is that the right one did i do it to the right let's try this it should be the right one oh i did the wrong this is the hidden one huh okay well i can add it to that one too you know boom there we go okay so nice so we have here um you can see something here so if i cd into like home toasty and then let's see let's go to actually let's go to the mountain cd amount c so this is the system the window system um it shows me what folder i'm currently in and if i do something wrong like type around opinion and you see that little x thing here it'll show you that it's like a command not found you know which is pretty useful um so we're doing that for we've done that for both of these so that's how we install on with posh that's how we set it up and we can set it up for powershell and for sorry ubuntu also um so that's nice and all but let's do some additional updates here right let's see if we can uh kind of uh upgrade our items so you go over to my github so let's go to the github you'll see that there is a profile here that i have on my gis it's gonna just so i've set up um this settings json here and as you can see here i've added two key bindings i i pulled these from scott hanselman so if you know scott hanselman he's a pretty well known uh kind of windows guy powershell guy this is his blog you know he does a lot of this stuff so a lot of this information is secondhand from him and we're going to do kind of this update here so let's pull this draw i'm going to pull right here make sure um that all these items are actually i'm just going to pull the the key buttons so we're going to go key bindings to here and i'm going to add the key by new smile so our key bindings all right so key bindings nice okay so that that is how we're going to set our key bindings and if you do here so this is this lets us easily do things like control c control v and um you know we can do things like shift f11 for focus mode shift f11 for towel focus but on and then you can do things like uh let's see so this one is open search faster ctrl shift f that's nice um let's say alt shift d to duplicate the the window that's nice that's very quick and we do that for multiple times you know both multiple of these and then do let's do lw to close them right uh i think that's all w is it control w might be controlled w yeah control w to close all those windows right so that's nice too okay so these are just kind of like keys you can play with you can um change them um you know this website will tell you how to do that and that's pretty nice so that's a quality of your life thing we can do and then let's go back to my gis let's go to my microsoft profile so this microsoft powershell profile so here if you see it where there's this import terminal modules thing so if you uh if you want to make your terminal look super nice let's do so if you we do ls here or directory ls is uh you know linux is in but um dir is the powershell windows thing you see here we can see all the files read write mode that's kind of cool but kind of boring so terminal icons is a really cool um plug-in for a powershell that um you can kind of use and uh here we can install here so we're going to do is going to run this right install terminal repository icons whoops i typed i must have typed the wrong thing right there there we go okay so we're going to install this module and then we're going to go back to the profile so this is the profile that we have and what we're going to do is go to might suggest go raw control a copy this and we're going to put this in the profile if you're watching you can open this text pad in actually let's do that let's open it don't save let's let's open this in a in visual studio code because it's just easier to to look at you know so open this with visual studio code boom okay nice looks a lot better right so go up here let's see so this is the same line right right so this line is the same line as this line so what we're going to do is um delete this and now we're going to import the module for the terminal icons that we just installed and terminal modules is going to give us the ability to do cool things like uh see the icons for the file types um and then if you see here this config is how you configure um the theme for your your powershell so actually all of these items here like these little um kind of like widgets i guess you would speak for the command line are all configurable so these are all configurable and this is the theme and this is the location of theme so if we go to that location um so this is actually not my system so let's go it's my my other system and then we go here and we search this location uh yeah you'll see i opened up that file right so we opened up the file let me just go to the folder to show you that there's multiple so oh my posh comes installed with all these themes and the default theme is this one which is uh janda douglas so he's i think he's the one who made uh she he she i don't know um that made the one uh that made this entire kind of oh my posh um interface and it's pretty nice you can change the segments so each of these things are called segments and you can change the color background you know icon types folders and that's really cool so i actually have one of these set up so what we're going to do is we're going to create one in this folder so let's go here let's go create a new file and we're going to call this file my ohmy dot omp and then we're gonna get this dot json so yes is this one json file yes okay let's open this in visual studio code and go back to the gist that i have online so this these are all pre-made already so let's go back to images github and i'm going to just here and then i have this theme right here so let's look at this theme and uh it's pretty much based off the default theme but with some changes and we're gonna paste that here and save it now we'll go back to this powershell profile and point it to that new theme so we're gonna point it to that my oh my posh theme and save it so that's pretty cool and if you go back here and hit enter um i think nice to reload yeah there we go so reload here and you see i've changed this here so um we can do something like uh this was as a little bit more filler like it takes the how much time it takes to run the command this is your powershell uh 15 46 at the time um let's go to uh onedrive documents github you have to make it you have repos and see i have two repos here and you can see now that the terminal icons that we installed are showing folders because these are folders so we cd and uh i'll show you how i get this step here later but like this this option is not a default thing um but it is actually this import module ps3 line so we can go walk through how to do that too but let's go to this repo and you can see that it shows a github icon to get icon and now if we go here you can see all these different file types i mean it tells you what branch it is so let's do git status see okay we're up to date and we can go get check out uh master and using oops is it not master name get branch let's see yeah it's me yep check out main and if you switch them in then it switches to me and it's pretty cool so it'll do things like that it'll tell you which brands you're on so let's go back to the um 1.0.25 branch and let me open up the file here and let's just let's just make an edit right let's let's change something in that repo let's go documents github we're in civilization let me go to the source giaba did you have a project oh man there's so many folders how many photos are in java um let's open this in visual code also even though most people who do java like doing things in you know intellij just hit enter or backspacing some space hit save and then we go back here and then we'll go back to our terminal to get status and you can see this changes because it says okay you have one different modified file and you can stage this change and then you can you know get add that file and then hit commit say a test boom and then now it changes again so you have one commit ready to push so this is pretty neat um and you know at any point in time you can change this modify this and it will give you information about github which is really great um i think it's not technically github itself even though you have icon it is technically just all git repos so if you have any git repo will do the same thing um let's type a wrong command let's type something that's like doesn't exist like do not exist so now it's giving you an error it's like oh this is like the wrong thing like how do you know uh it's giving you more of a more message instead of just like the x and that's also very useful so let's say you set up your profiles and then we're going to do that so let me go to how to install ps reline so as of this thing as of this video i guess um ps readline is now available so you can install here by running this and you have to make sure you have this flag allow pre-release um so you're going to run this run this here we're going to install ps readline and then you need to enable predictive intellisense and this is going to give us the nice little thing where when we type this it tells us you know based on our history um what uh like little things you can uh yeah you know quickly intellisense will tell you like the possible things so you can do this enable pre-line set ps3 line oops let's go back there enter and then uh now you'll have the ability to see things like this so that's very useful um and if you go back to the profile that we saw all these little options here are just like script blocks for command line that i again i got these from scott hanselman they're useful and allows you to quickly use things like that on on powershell and then you can do things like that and another thing you can install is a module called z so z is very helpful if you um know what z is you can do install module z and say yes to all and it will install module z and z uh is similar to cd but it's just a fast radio cd so um it knows based on your history what file you're just in so let's say like sieve and then those that so the cd to uh this one right and then now let's see back to this one cd back and now if i just type git it knows it just knows that that's the path that i was just at and it can you can quickly jump between file systems like that so it's pretty it's pretty nice pretty nifty and that's pretty good um oh there's a javascript visual studio that's good to know um that's my cat if you guys like uh cats and i think that's pretty much it let me see if there's anything else i wanted to add but you can see that this is very powerful for ubuntu and um the other thing is for ubuntu in order to make sure that this shows up i forgot to mention that um you have to go and set this up also for your prompt so if you go to the profile uh here this bashovc profile um you have to make sure that let's see so let's cat that profile again you can point it to your the same file that your powershell is pointing to um and that makes sure that you are pulling from the same profile so um the way we do that is um here you can see that it sells the old profile in ubuntu and it doesn't have this new profile for or sorry i should say theme and so we're going to do a vi and we're going to modify this really quick and here when it says eval so if we go to customize we want to add this this line here and we're going to point this to [Music] the we're going to point this to the the window subsystem file system so here we're going to go to so this in my system would be slash m t slash c says users and then let's just copy that actually it's easier i just copy it right burp so this this file path right here that's what we want and we're gonna add that to this section here and you can make sure that these are all the right directions slashes because windows and ubuntu are different there's probably a better way to do this i'm sure you guys can let me know in the comments um but this is how we make sure that um our ubuntu and our write that out uh powershell are using the same um the same theme so if we open ubuntu now boom okay we have the same the same setup here and um now we have the same themes running and that's pretty great um yeah so that's pretty good um let me see if there's anything else that i wanted to add there are other things that i will probably see for another video like there are things that you can add putty for example putty profiles and rendering icons there has been shown already so we've been able to predict the telesets which is very very useful so like this is just saves you so much time like it's the greatest thing ever and uh yeah so if you guys like this video be sure to like and subscribe share with your friends hopefully this helps you um kind of get a sense of how you can do this and the nice thing is it all is super customizable i'll post links for all of these um you know sites for my gist and everything nerd fonts all that stuff down in the description below um so thank you and yeah

Wolfram Tools for LLMs (Day 1) Wolfram GPT.en.srt

00:00:02,926 --> 00:00:04,050 My name is Alan Joyce. I'm the Director of Content Development for Wolfram|Alpha, so I oversee a lot of the pipeline for ingesting real-world knowledge into the Wolfram Knowledgebase, and how that gets shown through Wolfram|Alpha, through the Wolfram Language, the EntityValue and other functions, and also now of course through our various APIs, the way it shows up in the Wolfram GPT. So this talk is really just focused on the Wolfram custom GPT available for ChatGPT. It's going to be a fairly high-level overview of what it can do, a little bit about what's happening under the hood— so looking at some of the APIs that are actually being called, how prompting works, some tips about using it more effectively for different purposes you might get into— and certainly the rest of the week there are going to be lots of more talks where people will take you through some of the much more powerful things you can do in Chat Notebooks and other things directly in Wolfram Language Notebooks. I can see that some questions are coming in already. I'm going to try to focus just on going through my presentation, and then I think we'll have plenty of time to circle back and try to cover people's questions as they come up and anything else that might remain when we get to the end. So, the Wolfram GPT— this is really an evolution of the Wolfram plugin for ChatGPT. And I saw somebody asking, I think on the chat, about whether the plugin still exists. I can't remember the exact timeline, but OpenAI had announced earlier this year that they were going to phase out plugins because they viewed the custom GPTs as a more powerful evolution of that technology. So, I think the plugins may still be accessible to people who've used them, but at some point those are going to be unavailable. So really the main way if you want to— if you're using ChatGPT through their web interface, the Wolfram GPT is really the primary way to get access to Wolfram|Alpha and Wolfram Language capabilities within the ChatGPT environment. So, this has taken advantage of a lot of developments we've made on our side over the last year or so, both in the way that we understand how to effectively prompt LLMs to make calls to Wolfram|Alpha, how to write Wolfram Language code, but also in the developments we've made in our APIs, coming up with both Wolfram|Alpha and Wolfram Language APIs that are designed really to be called by LLMs and not people, which was an interesting concept when that first came up that we were going to have APIs that for the most part we didn't expect humans to interact with. But so, if you want to access the Wolfram GPT, certainly you need to have a ChatGPT Plus account. You can go into the GPT store. Lately we've been hovering near the top of the list in the Research & Analysis category, or you can just search for "Wolfram" and we'll pop up. We've had a lot of people having conversations with GPT, which is really good to see, and generally people are having good experiences with that. So when you're using it, certainly you can— if you're familiar with Wolfram Language and Wolfram|Alpha— you know, you can do all the same kinds of basic things that you can do, you can ask Wolfram|Alpha for, or you can have simple requests that GPT will try to turn into Wolfram Language code. So something like this, saying "plot sin<i>x</i>^2." In this chat, it happened to choose to try to write the Wolfram Language code for that, which is, you know, very compact, it gets back a pointer to an image of the result and it can show that. In another chat, because it's certainly non-deterministic, you might, by default, get a call to Wolfram|Alpha. The prompt that we have for the GPT tries to encourage it, for simple kinds of queries, certainly for things that have to do with real-world data, with very simple kinds of plotting things, that it would default to Wolfram|Alpha, because it tends to be a little bit quicker to formulate the natural language input and just make that call to Alpha and get the result. But it could be Wolfram Language, it could be Wolfram|Alpha. You'll see in the calls here, if it's making a Wolfram Language call, it's going to be going to the chatgpt.wolframcloud end point, which is where we're hosting the Wolfram Language API, if it says it talked to wolframalpha.com, then it's just making a natural language call to Wolfram|Alpha. If you click on these, you can see what was actually sent to the API. So in this case, it sent what you would send in a normal natural language input to Wolfram|Alpha. In the other call, you can see the actual code that was sent through that API. And certainly, one of the main differences here and something to think about if you're trying to steer a chat one way or another, if it's writing Wolfram Language code, then all you're going to get is whatever that code evaluates to, if it's Wolfram|Alpha, then certainly you get like you'd normally get with any kind of Wolfram|Alpha result— other kinds of context, additional pods that might give some more useful information to the LLM— which is one of the nice things about having Wolfram|Alpha plugged in here. Now, other kinds of things you can do, certainly ChatGPT-4 has its own code assistant functionality built in— it can write Python code and evaluate that in its own environment. It can do a lot of things very well. I mean, we see again and again lots of things where it does not do things terribly well. I mean, this is a relatively straightforward query, it writes a lot of Python code, it gets all the right packages and libraries and gives you something that is not particularly helpful. Conversely, using the Wolfram plugin, this is trying to solve the same problem, writes one line of Wolfram Language code, sends that to the API, gets an image of that plot back and then you can even build on that— that's one of the great things, I think, about using the GPT is you say "well, that's good but can you refine this, can you change that?" And you can say, well, "I only want to see the intersection of those," modify the code and you get just the region where those two conditions intersect. Other kinds of things that you have access to, certainly because we've got Wolfram|Alpha plugged into this, you have access to a lot of current data and the ability to compute with current data that is more recent than whatever the training cutoff was for the model that's currently the latest thing that ChatGPT is using. So, asking for things like "when's the next solar eclipse visible?" You know, it makes a call to Wolfram|Alpha, gets all of the relevant data for that, if there are images, it'll pull those in— it can show those in the result— and then link out to the Wolfram|Alpha website. And you can kind of see, it's got access to all of this kind of data, and it's able to take that and synthesize a very helpful kind of result. And then you can ask more questions about this, if you wanted to know, you know, ask more questions about the maximum or when it ends, you could continue this conversation and it'll keep going with that. The other thing that I've found really exciting about having connections between LLMs and Wolfram technology, whether it's here or in our own Chatbooks, is just the ability to have conversations, really, and keep building on queries— not have to be constrained to what we have in Wolfram|Alpha on the website, which is certainly basically a one-shot thing. You ask a natural language query, you get a result, but then you can't really continue on from that question, you have to form a new question. You can't just say, you know, refer to things like "then" or "that," "that day." So this is something, just "what date was some number of days ago," it calls Wolfram|Alpha, you get lots of information. OK, you know, "what was the population of the UK then?" Then it's going to make a call and ask about that particular year, it's going to give you some more context for that. You could refer to that specific day and ask for something like when Venus rose, and it can do this kind of computation. A lot of things that— you know, ChatGPT, by default, would not be able to do anything like this with any precision. So that's very exciting to be able to build on those things. And certainly more complicated kinds of queries. So here is— I think I borrowed this example from my colleague, Michael Trott. Alan? Yeah, of course. Sorry, would it be possible to magnify the— A little bit more? Yes, please. Thank you. That's great, thank you so much. Yeah, no, of course. Finding probabilities of the sums of points on three six-sided dice. Now, in the core prompt for the Wolfram GPT, we've tried to encourage a chain-of-thought approach. We're telling the model whenever you have some kind of query that requires more complex computation, try to articulate the problem, lay out the steps you're going to use to follow it, explain the specific Wolfram Language tools that you're going to use and then try to implement those. And so this is kind of a good demonstration of that. It's saying this is the problem, this is how we need to compute it, this is specifically the functions that we're going to use in the Wolfram Language to do that, and then it'll write that code and send it off to the API, and give you a nice, nicely-formatted summary of the results. It won't always show the code by default, but all you really have to do anytime that there's been a call to the Wolfram Cloud is just say "can you show me the code," and it'll pop that up in a nice box that you can copy. And if you're using a Cloud Notebook, you're using Desktop Notebook, you can copy and paste that and then evaluate that, build on it, use that for whatever kind of project you're working on. You can certainly ask it to show you the code and incorporate comments. If you wanted to do that, we could get a version of this that has comments explaining each step in here. But this is a nice kind of summary of what's happening in those those stages. And again, you know, both here and in our own Chat Notebooks, that's been a great thing to have kind of a programming partner that can explain code to you and help you get better at finding problems or just understanding what's happening. Some other things that I really wanted to point out in interacting with the Wolfram GPT— language is really important. Word choice can influence things in sometimes subtle, sometimes very dramatic ways. So, if you have an input that's something like this, which is essentially a command— you're just saying "3D plot the gamma function" here— in this case, this kind of seems to bypass that core instruction to use a chain-of-thought approach and it really jumps right in, it writes code, it sends it, it evaluates it, it shows it to you. This isn't a particularly helpful view. If instead you said something as simple as "show me how to make a 3D plot"— just adding a few words there— what you get then is, OK, this is how you would do it, I'm going to explain sort of the concepts behind it, I'm going to lay out a plan for writing the code, and then showing all the code and then evaluating it. The other thing that I will note, and anybody who's familiar with Wolfram Language, you probably know this already. ChatGPT, and by extension the Wolfram GPT, often will— I'm not sure what to say— it overwrites code to some degree. It likes to specify plot themes and color functions and plot ranges. To some degree, I think this is sort of picking up on idioms that are required in a lot of other languages— if you're going to plot something where you need to really specify a plot range, you need to specify a color scheme. And so what this means is that sometimes the code that gets written by ChatGPT, if it was just even a little bit simpler, you'd get a better result. So this was a case where I was saying, you know, it's specifying a plot range that kind of hides sort of the interesting things that are going on in this plot. So I said, well, let's remove the plot range and color function, and it'll go back, rewrite that code and then the Wolfram Language, by default, crops that plot to a more interesting view of what's happening in that function. And then I kind of realized, well, the color function was kind of useful, so let's add that back in, color function goes back in and you get a plot that's a much more, I think, useful visualization of what we're talking about here. So just something to keep in mind in general, that, you know, we keep trying to encourage the LLM to not overdo things, to not always specify some of these options. We've included some of that in the prompts, but it still will often default to trying to specify more than it needs to, instead of just getting out of the way and letting a lot of the really powerful functions in the Wolfram Language make more sensible choices by default. So, talking about what's happening under the hood, like I mentioned before, we've spent a lot of time over the last year building tools to allow LLMs to call Wolfram|Alpha, use Wolfram Language, learn about using Wolfram Language more effectively and give users better results. So, we have a Wolfram|Alpha API for LLMs. And people certainly get confused about this sometimes and think that that means we have an API that is backed by an LLM and it's doing something, but it is in fact an API where it's really just that the format has been styled to be consumed more easily by LLMs. So for an example, we can take the input from before about solar eclipses, and this is just a view of what the actual Wolfram|Alpha API output is. It's essentially the full Wolfram|Alpha results, all of the different pods, but rendered in just kind of a plain text form— tables in kind of a Markdown view, any place where there are interesting images, those are provided as links so that the LLM can pull in and show those, and generally, most of these systems are using Markdown syntax to be able to show images, so it's got a reference to a URL where there's an image that it can pull up and show. You know, this also includes other features of Wolfram|Alpha, so like assumings, which also comes with instructions to the LLM— hey, if you wanted to use a different assumption for this, you can send another API call and include this parameter. If you want to share the full website result, we've got links back to Wolfram|Alpha. And so those kinds of things are always going to be available in the results that are coming from Wolfram|Alpha. On the Wolfram Language side, what we learned very early on was trying to prompt in the core prompt that you're providing to any LLM, all of the kind of tips and tricks and advice about common programming mistakes that people make for writing Wolfram Language code or any code really, is kind of impossible. They're just aren't enough tokens to do that. So, what we started doing was, knowing that ChatGPT or other LLMs, if they're evaluating Wolfram Language code, this is going to be going through an API call to a Wolfram Cloud API. We've built a custom API that doesn't just evaluate code, doesn't just return the kind of error messages or messages that you would get in a notebook as a user, it also responds with suggestions tailored to LLMs to say, you know, "this is something that was wrong with your code, you should try this instead." And so keeping those kinds of suggestions very close to each particular call has meant that we see a lot of quick improvement. An LLM writes some Wolfram Language code, it tries to evaluate it, there's an error, but it's getting useful information back from the API that says "this was what was wrong, try this thing instead." So, just for example, these are sample outputs of the API for something fairly simple here, this is valid code, it produces a result and we just send back a link to a rasterized image of that output in the Cloud. So again—sorry— so this is valid code sent to the Wolfram Language API, what we send back is, there's an output, here's a link to an image, it's a rasterized image of the result. Same code, but with an invalid Option— the API is saying, OK, "this is not a valid option for this." If you were trying to find some particular option, you can evaluate this code, you could send this through the API and you're going to get a list of valid options. Other things down to, the ChatGPT will— without some changes that we've been making in the core GPT prompts— will often invent entity standard names and property standard names and entity types. So if it was sending something like this, you know, "Entity," "Building," a made-up standard name, "Height," it's going to get a result back that says "this is not a valid entity." But if you want to find— maybe that's the name of something, you want to find a valid entity, you can try this Interpreter call. So there's a lot of things that we're doing in the Wolfram Language API to try to just make the experience of writing Wolfram Language code through ChatGPT and through the Wolfram GPT just more productive. So, a lot of things where we're giving useful tips, useful information on top of the other things that we're doing actually in the prompts. One second, I'm sorry. There are also— one of the things that we've added on to the Wolfram GPT is, so not just the basic Wolfram|Alpha API, not just the Wolfram Language API, but also some additional utility functions. So, for things like the case that I just showed, where you might want to write some Wolfram Language code and you want to have access to things in the Knowledgebase. You're working with, let's say, buildings, and I'm saying here "use Wolfram Language to find the 5 tallest buildings in New York, compare them in a bar chart," it makes three separate calls, and I ask it about those a little bit further down, but it ends up, it makes a bar chart, it's retrieved the data in the language, it hasn't had any errors here, it shows the values, it's able to give you the information there. But now I'm saying, "please explain that process." And so what it's doing, we have several additional utility APIs that we've hooked up for the Wolfram GPT to do things, including for cases where the GPT might want to get access to the Knowledgebase, it's got some natural language query like this, it can just send that query— basically the same kind of thing you might send to Wolfram|Alpha— but it gets back instead the Wolfram Language semantic representation of that data, and it's an implicit EntityClass of "Building" in the city of New York, take the largest by height, and then it can go and it's retrieving that data, getting those things back as an association, and then making the BarChart and just feeding in BarChart of values of that, and finally it gets that image back. So this is something that we've seen make a big difference anytime that you're trying to do any kind of programming through the Wolfram GPT, using the Wolfram Language, using any of the built-in knowledge— you know, socioeconomic demographic data, geo graphic, chemistry, biological species data, any of those things— we've seen a big improvement in performance for the GPT where it's able to form the right EntityValue calls, find the right properties, you know, actually identify the data that's available and then incorporate it into Wolfram Language code. Other things to know about the GPT— if you've used ChatGPT Plus and used any of its own code-writing abilities, then you would have noticed that here you can upload files directly through the GPT interface. You're not currently able to send files to the Wolfram GPT this way, but one thing that the Wolfram GPT can do that the built-in code functionality in ChatGPT can't do is directly go out and import files from the web. So, for example, something like this— this is just a CSV of data from the USDA and I can say "please help me analyze this." It sends a call to the Wolfram Cloud, just importing that dataset, takes a look at it, gives a summary. You can ask it to go through and show you a few rows, you can ask it to pull some specific data out and it can just keep getting the data and writing Wolfram Language code that's going to do whatever kind of analysis that you want. So it's a great way, you know, if you've got data that's outside of the Knowledgebase, you've got other things you want to bring in, this is how you want to try to access it using the Wolfram GPT. There are other things that we've also done. If you're familiar with the Wolfram Function Repository, it's a very large and growing collection of Wolfram-contributed and user-contributed additional functions for the Wolfram Language, and the Wolfram GPT can access those. There are some cases that we've already built into the prompts, actually, because there are some areas like food nutrition data where, if you're familiar with that in the Wolfram Language, it's very powerful but can be very complex to write some of the queries. And so there's a ResourceFunction that is just NutritionReport that we've coached the GPT whenever you get a query that involves getting nutritional information, instead of trying to write bespoke Wolfram Language code, use this ResourceFunction, and it does a great job— you know, take some list of ingredients, it calls a ResourceFunction and it pulls all that data in. And here I just asked it to explain the process, and so it tells you it's using this ResourceFunction, it's designed to do this, it takes inputs in natural language so it doesn't have to try to interpret these things as canonical Wolfram Language objects and then gets a useful result. We have a version that's being tested right now that also builds on that a little bit and has some additional end points that allow the GPT to query Documentation and get detailed usage information for ResourceFunctions. So this was kind of a chat that I had where I was playing around with asking the Wolfram GPT to give me information on sunspots and fetch solar images, and it was able to search Documentation and figure out, OK, there's a SpaceWeather ResourceFunction, there's a SolarImage ResourceFunction, look at the Documentation for both of those things, be able to find the day with the highest sunspot activity and then find an image of the sun on that date, which was kind of cool. So, a lot of cases where there's data that— sorry— where there's data or functionality that you want to have available through the GPT but it's not built into the language, going the route of making use of things that are already in the Function Repository or even contributing your own ResourceFunctions is a great way to just really make it even more powerful. I think that is most of what I wanted to cover about basic functionality. I will share— and again, borrowing this from my colleague, Michael Trott, who has done a lot of work, and I think we have some links to other talks that he's done on prompting for LLMs and working with the Wolfram plugin and GPT— like I said, we've tried in our prompting to encourage a chain-of-thought approach and try to get the Wolfram GPT to explain what it's going to do before it does it. But also like I said, small variations in how you phrase a question, how much information you put in, can have a big impact on that. So, if you really want to see well-documented Wolfram Language code, it's good to express that. It's good to, if you know you're going to be doing something that is fairly complicated or you want help with building up a fairly complex chunk of code, something like "don't write all the code together, but do each step separately and check"— just encouraging sort of basic debugging, incremental development kinds of approaches is really helpful. And I think you'll find that sometimes you'll ask a question, the GPT will try to write an entire function first time, many lines, many different sub-parts, something goes wrong, and the best thing to do in that case is say "stop, take it apart, try evaluating each part," because then it's going to get useful information on what went wrong at each stage of the process and you'll end up with a working, useful function. Depending on your own personal preference and your level of familiarity with the Wolfram Language, or even in interacting with things that are on Wolfram|Alpha, ask for more information, ask for— when you have results from Wolfram|Alpha, you can ask it to go a little deeper into all of the additional contextual pods that came back, you can ask it to explain code, reformat code, use different kinds of paradigms for variable names, you know, lots of things. We've tried to make the experience as smooth as we can with as concise a core prompt as possible, but certainly people are at different levels and have different needs. And definitely just, you know, play around with trying to get the best results for your particular purpose. I think that is most of what I wanted to cover about the GPT.

Wolfram Tools for LLMs (Day 2) Chat Notebooks.en.srt

00:00:02,340 --> 00:00:03,445 Hello, everyone. I'm Rick Hennigan, the developer of Chat Notebooks and that's exactly what we'll be talking about here today. OK, so let's get started. So, what are Chat Notebooks? I actually forgot to fill out this slide, so what I'm going to do is just cheat here a little bit. So, this is essentially what Chat Notebooks are. You've got these cells where you can just enter conversational-style text and you get your answer from an AI. But it is very much tuned for the Wolfram Language and Wolfram Notebook environment, and it can do a lot more than what you might expect from other chatbots. So, here's an outline of the things that I want to talk about today. I'm going to start with the very basics— you know, how do you create a Chat Notebook, how do you get started evaluating it, things like that— and then just the fundamentals of how do you work with the interface. So it's a new cell type— like, how do you send it and whatnot, what types of things can you do with it? There are other new cell types that you want to be familiar with. How can you control what type of content is sent to the LLM, things like that. And then just other various interface-related things. Then I'll be talking about personas. So you can think of— depending on which LLM service you're using, which in most cases, it's going to be OpenAI for most people, likely GPT-4— a persona is like a layer on top of that LLM model, which basically describes a character, if you will, of who you're talking to and what types of things it can do. Next, I'll be talking about tools, which basically just give the AI a way to actually do things. Aside from just writing text— reading and writing text— it can do arbitrary computation for you. And then this section, "Using Chat Notebooks Effectively"— if you only pay attention to one section in this talk, make it this one, because there are a lot of things here that I see a lot of people frequently misunderstanding just how LLMs work and making simple mistakes frequently that I want to kind of try to give you a little bit of intuition how to work around those and understand what types of things an LLM can and can't do. OK, so, the very beginning: how do you create a new Chat Notebook? So if you're in 13.3 and you have the Chatbook paclet or 14.0 and later just by default, you can do CreateNotebook["Chat"], like that, and here I am in a Chat Notebook and I've got this— it starts me out with a ChatInput cell. But you can also, from an existing notebook— let me magnify this— so this is not a Chat Notebook, this is just a regular notebook, but in the default toolbar here, there's Chat Notebook Settings up here, if you click that and Enable AI Chat Features, this is now also a Chat Notebook and I can just start chatting. I'm going to abort that because I don't want to wait for it. And so if you've downloaded this notebook, you might want to follow each of these links. I have a few of them throughout the slides that just go into more detail about each of these things. So, when you're in a Chat Notebook, when you create a new one, it starts you out with that ChatInput cell, but to create one— a new one— if you just start typing normally, you'll get an Input cell— that's not going to send a chat— so use the single quote key or the cell insertion point menu or from the toolbar, just any of the usual ways that you would insert a cell of a particular style, and then you send it same way you would a regular Input cell— SHIFT and ENTER, or SHIFT+RETURN if you're on Mac. So, if you haven't used Chat Notebooks before or any of the LLM functionality in Wolfram Language, you will get a dialog like this one the first time you evaluate it and it's going to be asking you— by default, it'll use OpenAI, because that's just the default setting we have. You can set it up to use other services, but you'll need an account with one of these other services to actually get responses from an AI. It's such a huge, massive thing, it's not something that could run on your local computer, at least a model at this scale, so there's, for the foreseeable future, there's going to be some reliance on some external service to get this sort of chat functionality. So, if you haven't done this yet, hopefully it's self-explanatory. You go to OpenAI, you sign up for an account, get an API key, paste that in here. In this—if you've downloaded this notebook— just follow this link here and there's a more detailed help page to show you how to do that. So, now I'm going to talk about how should you talk to the LLM. So, one thing I see a lot of people doing first time they evaluate one of these things is they think of it as like Wolfram|Alpha, something like that, where you— yes, OK, I understand it accepts natural language, but they still write their inputs as if it's like a search query or something like that. And, you know, "first 100 primes," what does that mean? Like, I can say something to the AI, but that's kind of ambiguous. So in this case, it actually did what this one is asking for, but sometimes it doesn't. And you basically just have to ask yourself, "if I sent a human this text, would they know exactly what I want?" And if that answer is "no," you probably want to be more specific. So, it's not a search engine, just talk to it like you would a person. So I see a question: "what's the difference between a chat-enabled notebook and a chat-driven notebook?" So, that's a good question. A chat-enabled notebook is just like a regular notebook. The default cell style is Input, and you're expected to do all the same types of things you would in a regular notebook, but you also have chat functionality built into it. The chat-driven notebook is meant to be chat first, but it's not geared towards Wolfram Language or Wolfram Notebooks. So, it's just supposed to be— like, if you just want to chat with the AI about arbitrary topics, you want to use a chat-driven notebook. If you want to talk about Wolfram Language specific stuff or coding, things like that, you want to just use a chat-enabled notebook. OK, so when you send a chat input— so this text here, "can you plot that for me"— when I hit SHIFT+ENTER here, it's not just this text that's being sent. So, if that were the case, it would say "what do you mean by that?" So, when you send a chat input, it looks above the cell and grabs whatever is above it as additional context. So when I say "can you plot that for me," you can see that I evaluated this input and got that output, and it knows what to do with that. So, it gave me a little bit of a spoiler there for what I'm going to be talking about later, but that's just to give you a sense of what gets included. Rick, can we bump up the magnification just a tiny bit? Sure. OK so, this is the same idea. I can say "what's the value of <i>x</i>" here, and it knows because it can see that I evaluated that before— it's 93. So, if you don't want it to look at content you have above the cell— let's say, you know, you have unrelated work up there or whatever, or something that you just don't want to send over the internet to some external API— you can actually block out certain content from the notebook using what are called chat delimiters here. So, let me actually just remove that one. So, if I was starting out like this, and you know, I want to hide all this content, everything above here, from the AI, I enter a chat delimiter cell, which is this tilde key, which on US keyboards is like the top left, and this actually blocks— it'll grab everything going up to that cell but no further. And actually, one thing I want to show here is when you mouse over the ChatInput cell— this actually doesn't magnify, so maybe you can't see it— but if you look on the right on the cell bracket, the little blue highlighting that appears when I mouse over, that shows you what it's grabbing for context. So, I'm not sure if you can see that, but if you've downloaded this notebook and you're trying it— and that's a 14.0+ feature, I believe. But this one here, you can see when I mouse over it, there's only the blue highlighting for this cell and nothing above it. So, if I ask the value of <i>x</i>, even though it's right there in the notebook, it just doesn't know what I'm talking about. Things are running a bit slow right now, but that's kind of expected because of the time of day— this is kind of peak hours. It's usually faster. Yeah, so the AI doesn't know what I'm talking about here. OK, so now, what if there's just one cell I want to hide? Oh no, it knows my secret; that's no good. So, there might be a mix of things in here that you do want it to be able to read. Like, let's say you have a big notebook going and you want it to have the context of what you're currently working on, but let's say you also have some, you know, let's say like an API key or something, or username and password where you're logging into some service and you just don't want to send that to some external API. So, what you can do is in the cell bracket in the context menu is an Include/Exclude From AI Chat. So, if I do that— again, this is something that doesn't magnify, so maybe you can't see it— but the cell bracket turns red. That means that the AI doesn't see it. When you mouse over it, you'll see this little icon indicating that that's hidden from chat. So now when I mouse over this, I can see that the blue appears for this ChatInput cell and only this Text cell. I've actually hidden all these other ones from chat, so it can't see those. So when I say "what's the secret code," all it sees is this cell, actually. So, another thing you can do is regenerating outputs. So, one thing that is important to know about how these LLMs work is each time you evaluate it, unlike some deterministic code that you're evaluating, you can just keep reevaluating your notebook and get the same outputs every time, you know, assuming you're not using things like random number generation or things that are sensitive to the date and whatnot. But let's say you don't like the output of the LLM and you want it to try again, you just reevaluate it. Yeah, I don't think that's very good either. Well, let's compare it. It actually saves previous ones and you can cycle through them. So if you want to try a bunch of times, you can do that and then just switch to the one that you like the best. So another thing: a lot of times you'll ask for something and then you quickly realize that the AI just totally misunderstood you, and it's just going on and on about something you don't care about and you don't want to waste that time. So what you can do is over here, if you mouse over, you get a stop button. You can click that and it'll just stop the chat and just take what it's generated so far and just leave it there. You could also abort the evaluation. So, you know, it's ALT+PERIOD on Windows and I believe COMMAND+PERIOD on Mac, I think. That also does the same thing. But that's something that you always want to do if you realize early on the AI is just doing something you don't want, just stop it. No need to waste all that time while it rambles on. OK, so now, let's start talking about how this can be useful for you. Getting the AI to write code for you is a very useful thing. So, here's some code it wrote for me. Now, how can I use that? I could select it and copy it, but there are some features built into here to make it a bit easier for you. So when you mouse over— and again, this is yet another thing that doesn't magnify, unfortunately— but you get three buttons here. First one will grab the contents of this little code block here, insert it in a new Input cell below and evaluate it. This one just inserts it below, so if you want to modify it, and then Copy to clipboard, which everyone knows what that means. So I can just take that code here, create a new Input cell and evaluate it, and I'm on my way. Another thing you can do, if you've set up the external evaluator system on your machine, any language that's supported by that, which there are a bunch, you can take code written in those languages and just evaluate that as well. So yeah, and you can see the icon, it's actually a little bit different here, showing that it's another language. And that just creates an external evaluate cell and it actually has no output, but it did evaluate. Yeah, see? OK. Now, apart from generating code— actually, I see a question here. "Can the Wolfram AI also write code for R?" Yes, it can write code for any language you can think of. Even if it's not supported by the external evaluate system, it can still write the code for you and you can copy it and paste it to whatever other environment you want, which is also a useful thing to do. I actually do that sometimes for C. I might be writing C code for like a library function that I'm going to hook into Wolfram Language, like in another editor though, but I'll ask in a Chat Notebook, and then use that copy button and then get it into my other editor. So, it's not just code that can be generated for you, just arbitrary formatted notebook structures as well. So you can see here, it's writing up a report for me and formatting it. To get this out— so you can see this is all in one big cell here and it kind of has its own special formatting— there's a little menu at the top right of the chat output here where there's something that we call exploding cells, so you can do it In Place, Duplicate or Copy them. What I'm going to do is Copy them right now, and what that does is basically just converts them to regular notebook cells with the type of formatting that you're used to. So this is what it wrote and I got regular Section cells here, formatting, subsections, all that stuff. But it can do a lot more than what you just see here, it's just what it happened to write this time. So, not only can you use it to write code, but also your formatted documents, things like that. So, another thing that's useful here is this sort of inline code that you can insert. So, there might be something like— actually, let me just show. So, use the \ key and it creates this little input field. Now when I evaluate this, what this box does, this evaluates in place and basically inserts into the text that the AI sees. So the AI never sees this code, it just sees the result of this. So, where this type of thing comes in as really useful are things like, let's say you want to talk about the contents of some document or whatever, like a big PDF file. You don't want to just copy and paste the full contents of that into your notebook just so the AI can see it. You could just, in here, have an import document.pdf and say, you know, "summarize this for me" or whatever, something like that. So, it's just an easy way to represent something that evaluates to something large in a nice compact way. OK, so personas— that's effectively who you're talking to. So the default one is Code Assistant, and in general, that's almost always who you want to use. But you can also, from the menu here, choose a different one from some of the— there's some built-in defaults, you can get some more. But switching the persona basically changes the character, and what and how the AI responds. Even though this is still the same model, I'm still talking to GPT-4 here, it's now behaving very differently. So, what are they good for? So each one has different abilities and different tendencies of what types of things it can do and talk about. Code Assistant— when in doubt, just use this. There's Code Writer, which I don't— in general, I wouldn't actually recommend using this if you want to write code. It is a bit of a technical reason why, but in general, Code Assistant will produce better code than Code Writer. And there's a weird reason for that, and if there's time later I can explain that. But if you want simple code quickly, Code Writer is good for that. Plain Chat— which this is the persona used by chat-driven notebooks, which we talked about earlier— this is the one that it doesn't know that you're doing anything related to Wolfram products at all. So, it doesn't realize that you're in an environment where you can evaluate Wolfram Language code, things like that. That's good if you want to chat about one of your hobbies or something like that, or just something that's not related to Wolfram products. And then the Raw Model is no prompting whatsoever. So, it gets to no instructions about how to format its outputs. So, Chat Notebooks can format things in pretty ways, it doesn't have tools to, again, evaluate things for you and whatnot. That's useful if you want to like test and compare the capabilities of the raw models. So let's say you want to compare a model from Anthropic, like Claude, against GPT-4, things like that, that's fairly useful. You can get more personas through the Prompt Repository. I'm not going to spend too much time on this. There's documentation about how to do these things and there are key bindings for how to interact with these things as well. So before, you saw that I used the menu to select this, but you could also use the @ sign to reference them directly and it'll automatically— when you do that— it'll automatically download and install that persona for you from the Prompt Repository. But you also get these modifier prompts, which are— this basically represents a bunch of text that explains to the AI like how it should be responding in certain ways. So like this one, "explain like I'm 5," is basically just that— it has text explaining that when you respond, you should act as if the user is a 5-year-old child and make things simple, stuff like that. So rather than having to write out that whole prompt, you just use one of these little tokens and it's just a convenience there. And then there are these function prompts, which, you know, there's a lot more types of things these can do that it's kind of out of the scope of what I'm talking about here today. But again, go through the Documentation, view the Prompt Repository and get a sense of what these things can do, because they're pretty powerful. OK, tools. This is the magic. So, what are tools? They're specialized functions that can be used to perform specific tasks— that, I think that's great. So, Code Assistant, for example, has four tools by default, which lets it search Documentation, look up Documentation pages— so there's two of them related to Documentation— there's one for evaluating code and another one for getting results from Wolfram|Alpha. So it's not just like going to another chatbot and having a conversation of text back and forth. This AI can do things and interact with the world. And then when it makes a tool call— yes, "what's the square root of 25"— you get these formatted boxes out here saying what tool it used, and if you click on it, you can open it up and see exactly what it did. So, you can check the work of the AI if you want to. I'm not sure if— people have probably heard about the term "hallucination" with regards to LLMs. They frequently can confidently make up answers that sound plausible, but they're not. This is really important to have something like this where you can actually verify that it did the right thing here. And I believe there's going to be a talk tomorrow, I think, about the Wolfram Language representation of these things as well. But these are LLM tools under the hood, and you can view the Documentation for those if you're interested in how they work. And different personas can have different tools. Like this is Plain Chat, it does not have the Wolfram Language Evaluator or Wolfram|Alpha, things like that, but it can search the web for you and— oh, wait, nope, I think I accidentally turned it on for this one. Yours will not have that. OK, so I can say "show me a picture of a funny cat." Code Assistant wouldn't know what to do with that prompt, but this one does because I gave it a Web Image Searcher tool. Yeah, I guess that's pretty funny. And there are seven default tools that come with Chat Notebooks, and different personas will use different subsets of those, depending on what they're optimized for. But you can also have personas that come with their own tools that no other personas would have. Like this is one that I've been working on— I haven't submitted it yet, so you can't get this yet, it will be in the Prompt Repository soon— but this has its own tool that lets it generate images and it acts like a painter. So I can, say, ask for an image, and it uses a tool called Art Skills and it produces this kind of thing. But that will be in the Prompt Repository hopefully soon. I'm just working on some finishing touches there. So now, this is the important stuff that I want to talk about: using Chat Notebooks effectively— like how to get the most out of them. So, there are a bunch of different settings you can set and there are different scopes that they can be set at. Global preferences are persistent and they just set up the defaults for all your Chat Notebooks everywhere. Whenever you open a new Chat Notebook, it's using your global preferences. But you can also customize them at the notebook level, the chat block level— which the chat block is something that is separated by those chat delimiter cells that we talked about earlier— or you can change them for individual Chat cells. So, in the Preferences menu, you just go into the AI Settings tab and you have all of them in there. And this is where you can choose your default persona from the ones you have installed. You could choose which service you're using. By default, you'll see three of them. There are more coming— a lot more— but right now we have OpenAI, Anthropic and PaLM, and then there are a bunch of models for each service. But, you know, there are multiple tabs as well, so you can set and manage your connections to each of those services as well. Like, if I were to disconnect any of these, next time I evaluated, I would have to— I would get that prompt to insert an API key again, things like that. But you can also manage your personas that you have installed and also tools. So, you can see the default tools and you can manually override which personas have access to them. So you can turn them on and off, so if you don't like the way I set up the defaults for a particular persona, you can override them here if you want. But you can also, in addition to the Preferences panel, you can set it for just at the notebook level, for example. So I can choose the persona for this notebook, I can choose the model, I can change some of these other settings, things like that. But you can also set it for the cell level— so you get a similar menu there— and also the chat block level. So like if I change my persona at the chat block, all these are using that persona, but if I started a new one, it doesn't apply down here. So that's how that scope works. So, just to briefly go over some of the settings you can use here. Automatic assistance— this is useful for beginners. Let me magnify this real quick. So if you turn that on in a regular notebook, which I've done at the notebook level here, and let's say you're just evaluating some code, and you're not really sure what you're doing and you're making a lot of mistakes because you're new the language, things like that, it's really useful to turn on the automatic assistance, because what you get is this automatic help that can pop up when you make a mistake. And the AI is actually the one that determines when you make the mistake, because that's something that is very difficult to write code to automatically detect using heuristics, things like that. Like, just the fact that there's an error message doesn't necessarily mean you did something wrong with your code, it doesn't necessarily mean that you got output you didn't want, things like that, but the AI can understand the context. So I got that error message, it realized I did the wrong thing and it suggests something I can do differently. Great, that's what I wanted. And when things are going well, it doesn't pop up yelling at you. So, it's good for just a little bit of extra guidance for new users who are starting out. And some of these other ones— I've talked about services and models. Ideally, as long as you have access to it, GPT-4 is going to give you the best results, not only because it's arguably the most capable model out there, but Chat Notebooks, the development, has been very focused on making it work well with GPT-4. There's— yeah, I have done some work to address some of the weird behavioral quirks of other models from other services, but not anywhere near on the level that I focused on GPT-4. So just my advice is use GPT-4 and you'll get the best results. But there's also GPT-4 Vision, which if you have access to that, I would suggest absolutely using it. I'll explain more on that in a bit. And then some of these other things. You know, in the Preferences, there's little pop-up tooltips explaining what they do, so I would suggest looking over those for more details. It just lets you customize the whole experience a bit. So, multimodal chat— this is the GPT-4 Vision model. So this is kind of a fairly newer feature of Chat Notebooks and it's an awesome one, if you ask me. So, notebooks are awesome, because it's not just text and code, you can drop all kinds of rich formatted stuff in there and it all just works. But also, now with the introduction of these multimodal models, you can now chat with an AI about images directly. So, the AI knows that that's my cat taking a nap. But it's not just pictures, like images, that you paste in the notebook. So things that have box representations that render as graphics, for example, it gets an image representation of those as well. "However, looking at the image you've provided, it seems to be a shade of blue." Pretty cool. And then this also lets it visually understand the outputs of its tool calls. So, when it makes this tool call to evaluate something, if that's a graphical output, GPT-4 Vision model doesn't see just the pure text representation of that output. So, if it's not the GPT-4 Vision model, it's going to be something that just— it's almost like it's in standalone kernel without a front end notebook. It's seeing text, which that doesn't tell you if the thing looks right. GPT-4 Vision actually looks at it, it knows it evaluated something, it was a random color, so it didn't know beforehand what that was going to be, then when I looked at it: "yep, that's kind of blue." OK, so managing chat history— this is an important one. This is very important. This is something that's not going away anytime soon. LLMs make mistakes often, and developing an intuition of how and when they make those mistakes is one of the best skills you can have these days if you're working with LLMs, because you can sort of anticipate them and kind of modify what you're saying to avoid them. But the worst part about LLM mistakes is once they appear in the conversation, it can actually lead to a bad state where it actually becomes more likely to make more mistakes and worse ones. So it's very important to try and avoid those if you can, but get them out of your chat history whenever possible if they are made. Yeah, OK, so for example, I actually— this is kind of a synthetic example. I kind of manufactured this one by editing outputs, just because usually when the LLM makes mistakes, it's usually this, you know, a big mess of it trying to figure something out that it can't. And just to make this compact, this is just a fake one that I crafted here just for an example. So, here's an example where, like, I would have wanted it to make the tool call, let's say it didn't and just tried to make up the answer. And that's something that will happen sometimes and that's something you need to watch out for. And if you know that it could have made a tool call and it didn't, first thing I would do is go back and say "use the evaluator tool" and then reevaluate it. But in this case, let's say I just kept going and it just made this mistake, this kind of mistake, twice in a row. What do you suppose happens this third time? I've actually evaluated this one five times just to show that it will consistently make this mistake, because it sees in this chat history that it's doing this sort of thing, it's going to keep doing it because it's in the chat history. Now, what do you suppose happens in a fresh chat where there's no history of it making a mistake like that? It does the right thing and it consistently does the right thing. So this is important. If it makes a mistake and you just keep going on, you're basically contaminating the conversation to the point where stuff that's coming after that is going to be, in many cases, useless. So you need to figure out when that happens and cut it off— either start new context, fix the mistake, regenerate it, things like that. So, why does this happen? We saw in the second example, it knows how to get that result correctly. I asked the exact same thing in that first conversation and it consistently did the wrong thing. So, there's something called few-shot learning with LLMs. It's a very powerful and effective technique for guiding the LLM to generate certain types of responses, and here's how it works. So there's, like I said, there's going to be a talk I believe tomorrow about how to use this stuff programmatically, but this is sort of like the Wolfram Language representation of a Chat Notebook conversation, essentially, right? So I have these messages. So from the User, me, I'm saying "Hello." And I made this up, I didn't let the AI generate this, I just created a message here for this Assistant saying "Hello" backwards. And then my next one, I have another message and the AI, which again, I crafted this message, is just that string backwards. So this is kind of just demonstrating by example that this is how this method works for prompting or, you know, show it how it should be responding a few times. And then from there, it kind of just takes over on its own. So I say "Hey there," and it doesn't respond as if I'm actually just saying "Hello." It sees that, because in this chat history it's responded this way several times, it's going to keep doing that. Now, if I were to do that with a clean chat history, without that demonstrating that I want it to respond in that certain way, it's just going to respond normally. So, when you have a chat history that has a mistake in it, is it actually possible for the LLM to know if that's a mistake that it made that you don't want it to make or if it's something that you've put into the chat history because you want it to act that way? It can't know. It has no way of distinguishing that. So, when you have mistakes in the chat history, yes it's the LLM's fault, but too bad. If you're still sending that in new chat inputs each time, it's effectively the same thing as telling the LLM to keep making that mistake. So, this is the most important takeaway here. If the LLM makes a mistake, just get it out of the chat history. And these are just some of the strategies for how you do that. So, because you kind of get randomized outputs every time, just try evaluating it again. Maybe the next time, it'll do what you want and that's great, and then from there, you just carry on. Usually what I would suggest is this second thing here— or no, sorry, no, with this part here, "preferably after editing your prompt." So if it didn't do exactly what you wanted, reword your chat input slightly, making it more clear exactly what you wanted. If you wanted it to make a tool call a certain way and you know that, just say so. Don't expect it to read your mind ever. If you're asking it to do something that you know is in the language, but the AI is kind of making up symbol names and you know it should be using something different, tell it to search Documentation first and you'll get much better results, things like that. Again, developing an intuition for this stuff is how you're really going to get useful results out of it. You know, if you just jump into this and just try a few things and it does something dumb a few times, don't think that it can't be useful to you. I would suggest: spend a bit more time experimenting with it and understanding what mistakes it makes when, and then you kind of just get in the habit of writing your inputs in a way that avoids them. But yeah, that's the most important thing that I think people need to know. So, moving on to another topic: our system messages, and this is something that doesn't apply to all service providers. This is kind of an OpenAI specific thing. So in general, you know, if I ask a question like this, it almost always responds with something like this— there's going to be some variation, but you know, it's usually going to use the evaluator and get that result. But let's say I want it to always use Wolfram|Alpha. I can insert this system message here, which you can use the same single quote character but you press it three times. So, once is a chat input, twice is a side chat, which I'm actually not talking about here, but third one is the system message. So this is like a chat input, but it basically carries more importance for the LLM— it'll pay special attention to these. And generally, you want to put them at the beginning of your chat context, so like right after a chat delimiter or at the top of a notebook, things like that. And you just use them for special instructions, like things that you want it to keep doing for that conversation. So, you know, for this example, "keep using Wolfram|Alpha." And so I think I'm kind of on time here. But yeah, thank you. Those are the things that I wanted to talk about. There are some additional resources here that I want to point out. This tutorial page in the Documentation, which I've linked to in a couple other of the slides here. This has a lot of the same information that I showed, with few more details that you might be interested in. Another thing that I want to point out is Chatbook— which is the name of the paclet that powers Chat Notebooks, by the way— that's on GitHub and it's open source, and if you want to participate, contribute in whatever way, I encourage you to do so. And however you do that is up to you. If you're not— if you don't want to get into technical details of writing code and pull requests and things whatnot, you can still contribute by submitting issues— which, you know, you can go in here if you have a bug, for example, and you want to tell me about it, please do so, I will see it and often I fix them pretty quickly— but also use it for suggestions. If there's something that you'd like to see, a feature, things like that, you can submit issues here for that as well. I will read them and often you can get your ideas into the Chatbook source. But also, it's on the Paclet Repository as well. So the version that everyone gets by default, those updates happen less frequently and those are more rigorously tested by QA and all that, but if you want the latest, greatest versions, you can also install the version from the Paclet Repository whenever you'd like. That is a much more experimental version, so you're much more likely to get bugs, but if you want to try out latest versions, regardless of whether or not it might break, you know, go for it.

Wolfram Tools for LLMs (Day 3) Programmatic Access to LLM Functionality.en.srt

00:00:01,967 --> 00:00:03,373 Hi everyone, I'm Timothee Verdier from the Machine Learning group, and I'm developing, among other things, this LLM functionality for the Wolfram Language. Right, and so today I'll try to guide you in a tour around the programmatic functionality, because we also have those more interactive functionalities, such as the Chatbooks that you've probably already seen. And today's it's more like "under the roof" types of things with LLM functions and LLMSynthesize, with all things that we can derive out of the those. So, first thing, a quick outline of the presentation. Just a quick introduction about large language model and how to use the pre-trained one in our system with very, like, core and basic ideas about how they work, because that's important to have this information to take the most out of it and avoid the very classic issue that you can have when you work with LLMs— large language model, again. Then a quick description of the workflow for programmatically working with LLM in the Wolfram Language, a quick description of the changes that this new big burst and developing field of LLM have put to the neural network world, with pros and limitations, and then we're going to dig deeper in the different use cases. I'll try to orient as much as possible this presentation on real-case usage. So, mostly it's going to be about prompt engineering and all the tools in the Wolfram Language to— all the different versions of prompt engineering that we can offer to control the language model generation. And so that's conditioning with the LLMFunction, few-shot learning with LLMExampleFunction— all that will be explained. And eventually some even richer examples of generation with things that are more multisteps— tools and chats. Right, so this is the plan for the journey. And here we go with the pre-trained language model, with the very, like, two lines of introduction about how things work and what the language model is, you know, really first principle. So, if you were to train a 3-token language model, which we can call it an SLM— a small language model— you would start by submitting sequences of those three tokens, hiding one token in those sequences and prompting the system to guess to provide you with the— to predict probabilities for the token that is hidden. That is, given the sequence foo, bar, nothing, bar, what's the probability for the next token? And the next token can be "foo" with probability 50, "bar" with probability 33 and, again, space or nothing with 17%. And training is all about tuning those values. You have a prediction function which is the language model, and the language model it's all about predicting those odds here. And after you've trained it, you can generate using this language model, and the generation is actually quite simple. You start from a state— so there's like part of the sequence, it can be nothing or some seed sequence— and you predict using the trained language model the probability for the next token. And when you have those probabilities, you can just sample one of those probabilities. That is, if you have a six-face die— a classic die from 1 to 6— then the "foo" token with probability 33%, you will select it if you get a 1 or a 2, "bar" with probability 50%, you will select it with a 3 or 4 or 5 when you roll the die, and depending on the outcome of rolling the die, if you get a 3, you will add the new token "bar" according to those rules and you will end up with the new state "foobar" and you can carry on generating the sequence this way. So, if I have "foobar" what's the probability for the next token? It's new predicted odds, and you roll the die again, and depending on the outcome, you generate the next token for the sequence. So, those language models, either small or big, are really kind of— are trying to reproduce language by figuring out the conditional probabilities. And you train them with a very— the big LLMs are trained with basically all the text available on the internet or at hand, so that they become very, very well fine-tuned on what's the correlation between words in the language and they can generate text sets that really look like what we're used to with natural language. So, let's not forget about it and just keep it somewhere for further use, and assume that we have such a resource— we have a trained LLM, a big one, which has seen tons and tons of texts. And now we can provide this LLM that we use as a black box with, for instance, fragments of<i> Romeo and Juliet</i> play by Shakespeare and use this seed text— provide this with an extra information to LLMSynthesize, which basically connects to our LLM, this by default is going to be the OpenAI one, and ask it to complete the text. So the text is we're going to— the context is a fragment of<i> Romeo and Juliet</i> play, and here is some instruction about what to generate. That is, "a short fragment of play imitating previous style with Juliet and Romeo talking about artificial intelligence and whether a machine can love." And if you have access to the LLM, you see that it's doing a pretty good job to write in Shakespearean style with Romeo and Juliet discussing about machine hearts. And you can obviously change this text by just either restarting the process and doing a different sampling, rolling new dice if you prefer, or just changing a bit the probability, and all this is achievable using the LLMEvaluator option from LLMSynthesize, where, for instance, you can put Temperature— Temperature controls how much you flatten or you pick the distribution of probability, that is, you will focus on the largest probability or just flatten them out— and the Model that you want to target. For instance, we can go for a different model, a smaller model, GPT-3.5 Turbo, and also just ask for 100 tokens maximum. And if we do that with the higher Temperature, the output should be much more random. That is, you see that we start to have a sequence of characters that escape from the initial style and we are exploring much further the probability space, even a bit too much, looking at what's produced and generated. And so, those models and this kind of very basic generation process is at the heart of the last revolution in the machine learning field, because this just opens— bridges a gap that was really hard to address so far, which is how to present information in natural language and how to kind of imitate human language and reasoning with a machine. So obviously, the bigger the model, the better the result, especially if it has been trained with as much text resources as possible. And so, it's kind of hopeless to train this model on a local machine yourself and you will need a service provider, which gives you access to such a model remotely. And for this, you will need to either set up a connection— for instance, in those settings here, where you have all the settings to access the service you're interested in and you can register new ones— or just by using some low-level tools like SystemCredential. And if you have OpenAI API key registered here with the key that is provided by OpenAI, everything should work, right. So, the new workflow for working with the LLM is quite different from what used to be in the neural network world. You know, we used to gather a lot of data, and train the internal function ourselves and then refine the data. And you can forget about this. Just find a few representative examples, choose your generalist large language model— so like, the service provider you prefer— and you just prompt it with the correct— which is where the art is now moved to— you prompt it with the correct seed texts and you're getting some generated results, you test to see whether it corresponds to what you want and you will enter this loop where you will try to improve the prompt, test it again and so on and so on until you're satisfied, and then you can set a proxy for the service provider and just deploy your prompts as a function. So, one basic example of using this LLMSynthesize function to classify feelings on movie reviews— you know, to deliver stars for a movie based on the review. It's just prompting by saying, well, "classify the overall sentiments of the following movie review as positive or negative" and then say Input is going to be this slot here, placeholder, and then Sentiment is going to be— and we ask the model to complete. And because the model has probably seen a lot of movie review datasets, this Input and Sentiment is going to be filled appropriately, or so we hope. Let's evaluate this function on something saying "incredibly good movie" and see what the answer is— Positive. And with one line here— "this movie was not entertaining at all"— with just one line here, we have a sentiment classifier for text. We know about rich and subtle— well, which is not those movie reviews— but it knows a lot about the language and it's probably better than anything you could have trained with available datasets, even a specialized one on movies. So obviously, this revolution makes things extremely accessible. It democratizes the use of machine learning based solutions. It's, as you can see, it's very expressive— that is, like with one sentence, you can have working prototypes and even the production-ready systems. Even though things are not fully explicit, you can basically trust the language model to figure out what you want based on the context. It's very flexible, also, based on that, it has some common sense, it can generalize well and when it works, it's extremely performant. Also, arguably, because you rely on the external service provider, it can be very performant in terms of optimization of the computation, because you have dedicated machines and a very optimized generation process, which are hard to achieve if you just deploy your own neural network on your premises. But as drawbacks, it can generate completely awkward failures. You don't have much control over it, because you use it as a black box. It can hallucinate some knowledge, some results— that is basically generating some random values for whatever question you ask. Because you use a service provider, the consistency is not guaranteed over time, because models are changing, and it can affect the results. It can be very sensible to very small changes in your prompts. You have securities, we will see as there was in— especially with when you don't control the input texts and it's the client that decides whatever he puts in. Training data leak and copyright are more on the service provider side, but they can be a concern, and you don't control much of the training data. On top of that, you have the general machine learning risks— biases, ethic problems, based on the data that were used— and a dependency on the service provider. So, one way to kind of reduce that is to offer connection to as many service providers as possible, so that you have this freedom to just reuse the final layer— keep the interface and switch to another service provider if you're not happy with the one you started with. So, you see there are pros and cons, and in order to take the most of it you need to— your work starts with the prompts. Good prompts— good texts— is conditioning the generation of the return of the written texts, of the LLM— putting the LLM in the right context to generate exactly what you want. And because it's quite boring to just wrap LLMSynthesize in a function like this and because you want to just have the input text evolving with your inputs, we have LLMFunction, which basically takes a template and generates a function that you can evaluate on some inputs. So, this is basically generating the prompt "opposite of slow" and fitting it to the LLM as if it were— like acting as a function over its arguments. You can map it and see what the LLM thinks about the opposite of "slow," "high" and "sad"— says it's "fast," "low" and "happy." And you see that it's quite versatile. It can even define an opposite for color, which probably is a complementary color. And what LLMFunction is is just a template within LLMSynthesize. Internally, it's going to call LLMSynthesize, but it has this icing on the cake which is a final Interpreter, which by default interprets returned values as strings. But you can tell that you want the return value to be considered as color, and now this new version here is the interpreted result as color, so if I now ask the opposite of "blue," it will return the orange color object, which is very useful because now everything is integrated in the Wolfram Language and you can use this function as any other function in your programs. You can also tweak as an input interpretation by having this InsertionFunction that tells you how inputs of your LLMFunction should be considered before insertion in the slots here. So, saying like you want ImageIdentify to act on the inputs and then the result transform into a string. You can use an image as the input of your LLMFunction, it's going to use ImageIdentify, pass the resulting string to the LLM and the LLM will have to say what's the opposite of a monkey or of a mandrill. And so it takes a little while to have an ImageIdentify and the LLM call in a row, but yeah, you see, this is the LLM answer. So it's quite powerful and versatile. And the results of such a function greatly depend on how good your prompt is, and in order to be flexible enough, you can combine those. So, if you're interested in standard units and ask for the size system above a given quantity, the LLM will probably give you a list as an answer, right, exactly like this. But in the world of computation, you want things to be formatted, you know, like ready to use. And so providing a list of prompts to LLMFunction, this slot is going to be filled with this argument, but this second prompt, asking the LLM to write all answer as JSON— the standard Java outputs, JavaScript outputs— you'll see that it will transform the LLM behavior to generate the JSON string. And now if you think back about the Interpreter argument— the second argument of LLMFunction— well, we say we have a JSON output, which is currently just a string, right, but a string that can be parsed into JSON. Let's use a JSON Interpreter and rerun exactly the same query, and here we are with the valid Wolfram Language list. And you can specify if you're not happy with the built-in Interpreter, you can obviously go even further in details and use whatever function you like. So, after the JSON Interpreter, which is basically returning this list of strings, I will transform this list into Association and Map ToExpression on the return value, and here is the Association with actual numbers, right? But as you may see, there might be also a bit of fluctuation in the generated outputs. If you're not— if the prompt is not clear enough. So that's covering, basically, all the aspects of LLMFunction. And as we mentioned, prompts are very important, and so we provide a repository of prompts, which you can access using the built-in LLMPrompt and with the name of the resource you're interested in. So, if you were at the presentation of the Chat Notebook, Chatbook, you already have been introduced to persona, which basically acts as a personality for the LLM generation. And we have this WilliamPlaywright character that's kind of mimicking Shakespearean style, and you see the LLMPrompt retrieves a TemplateObject and by applying it to, actually, nothing, you can just get the text inside the template. That is one prompt that kind of forces the LLM to adopt some— to write like some character and to fix the style of the answer. And you can also submit to the Repository to kind of grow the library of possibles. You can have prompts that take some valuable input just like the functions. And so, you see that if we call the prompt "Translate," it takes two parameters, it translates the second parameter into and filled with the 1. So, if we use "Translate" with French, it's going to say translate something into French. If we use one sentence here, you will end up with a prompt that tells the LLM to translate whatever you put into French. And this could be— so, you see your access to the raw TemplateObject and you can tune the text at your will, but you can also directly, once the function form of this object, which is LLMResourceFunction, and you can ask it to translate "really" in French and it will output "Vraiment" as expected. Also, you may be interested by actually plugging those prompts into the core function, which is LLMSynthesize or the chat function, and you can do so using the LLMEvaluator option of those objects. And if you do LLMSynthesize on the default model— here is "what's your name," what you get. Sorry for that. But if now, you use the WilliamPlaywright prompt as a system prompt to start with, you will get probably a different style in the answer, because the LLM is coping with the prompt that we just see here, asking for Elizabethan words and writing in iambic pentameter, which you can check here. And LLMSynthesize also has some special properties to retrieve different parts of the generated output, which lets you— and the PromptDelimiter value in the LLMEvaluator that you check basically the full input that is submitted to the LLM. You see that there is this first prompt from the LLMEvaluator with then the PromptDelimiter used, and eventually the inputs that you entered as first argument here in LLMSynthesize. Right, so having one prompt or just concatenating a few prompts together, all of those prompting instructions are useful, but it's not always sufficient in order to condition the LLM to generate what you want. And in more sophisticated cases, you might want to kind of hint the LLM about the typical outputs that you want. And because one example is worth a thousand arguments, you will rather provide an example of what you want instead of a long explanation. And for this, we have a variant of LLMFunction which is called LLMExampleFunction. And I kind of extend a bit this by providing a template for generating the prompts. So if your instruction is to remove the vowels from the text to return the consonantal skeleton of words— that is, words without vowels, that's a complicated way to say it— you could instead or on top of that provide examples of what you want— "chemical" is "chmcl" and so on, right? And now, if we provide the list of the instruction and the example to LLMExampleFunction, we get a new prompt that is automatically generated by LLMExampleFunction, which is the instruction and few examples. This is known in machine learning as few-shot learning— like providing example of what you want. And you can apply this example function, which is now a classic LLMFunction, as we saw with this new prompt, on some text and see how it does at removing the vowels. And since this is a presentation about the language, it's kind of an example to probe some interesting properties of our own brain and language, which is that you can basically figure out the meaning of a text without the vowels— only consonants kind of bears a meaning in many languages. There are languages which actually don't have vowels, or just added for the sake of organization. And one way to demonstrate this, let's say, statistical property of the language is to ask the system to kind of, just by reverting the example, to kind of try to generate— to do the reverse transformation. And that's addvowels function, where I just reversed the initial list in the instruction, which now is quite impressive and works very well. And if you are curious, you can try the same with addconsonants, which is kind of the opposite way of doing things where you remove the— you try to add the consonants when you have only the vowels. And you will see— this is sent text— and you will see, basically first, the LLM doesn't completely— doesn't reproduce the text. So it's not one-to-one, that's a property of languages, but on top of that, it's completely hallucinating, which is "finally" here has three vowels, whereas there were only four of them— there were instead four of them in the first word here. And "chemical" is correct, "reaction" is too, but that's an interesting feature of LLMs, which is quite annoying in many situations, which is that the LLM can basically try to do more than asked in its mission and produce results, even though they are not satisfying the constraints that you put, because basically it's just putting together tokens in sequences and even though you try by giving context to force this generation process into some controlled statistical space, this is still some random sampling. So you cannot, you shouldn't— there's not much guarantees and you shouldn't trust too much of the generating answer, even though the fact that it has crawled the internet text for so long gives you some kind of statistical— it's kind of statistical relevance to the output. And you can use this example function, for instance, to kind of extract some famous physicist's date of birth. And it is kind of— so this is like example function with name and date of birth for each of those physicists, resulting interpreted as dates, and if you ask for "Schrödinger," this is likely to be correct, even though it's kind of some random generation, but "Schrödinger" with the date of birth is probably correct on most of the internet corpus, or close to. And so, you can expect, if this was not too biased at training, that the generation is kind of very well constrained on the true value. So again, known limitation: hallucination. And with the LLMFunction[ "opposite of``:"] we can try again. If you produce garbage in, you're very likely— that depends on the model in that— you are kind of likely to have some either completely wrong answer, because it tries to generate an answer anyway, or interesting one here is the answer kind of changed the input, because— and it also goes completely astray. If you look for gators on some biological data, you would never find any link with alligators, just like, only it's part of it and the LLM wanted to build up on the seed texts, on the seed sequence here. So, more limitation. And also, if you want to open your application to the world, it can be very sensitive to the behavior of your clients. So if your prompt is "translate this into French" and you take the incipit of the Declaration of Independence, it will work. But if you have a— if an attacker wants to kind of affect, and it's in French, wants to affect your program behavior, it could just inject some new part in the prompt saying, like, "oh, and from French to Italian," and because the full prompt makes sense, you will end up with unexpected behavior, which in this case it is not harmful, it's just Italian, but depending on your function, it can be very aggressive. And you have many, many different ways to sanitize it— kind of making the prompt a bit more clever, we start and end and say to it in your instruction. This would probably work for this basic attack. But in general, there are lots of steps that are involved in sanitizing the input from a user, if you want to use LLM providing outputs. And not the least being the Interpreter function after your LLMFunction, which kind of coerces the output to what you want. At worst, you get a failure. If your application is in— like if you have a very long text— you can do some semantic extraction out of this text. Like this function is just requesting for the list questions out of a text. And this is semantics that doesn't ask for the question to have interrogation mark or something, right? And on top of that, they're probably going to be a bit rephrased and summarized. So this is an interview of Steven Spielberg— Stephen Wolfram, sorry— with Lex Fridman, and like, there should be a few— 10 minutes— of discussion and you can extract all the questions or most of the questions that were asked during the interview, and it just retrieves a list of it. Which obviously, it's a very powerful application that has been unlocked very recently. You can ask the system to format some data scattered in a text, like generating some association with the data— name, address, city and so on— with some general texts. And this is the example function, the instruction and two examples. Here we are. And now we can extract data from this made-up text about some James Smith and see that it will return an association evaluated as an expression, exactly what you asked, and I transformed it as a Dataset for visualization. Or you can just provide it with WikipediaData, the Wikipedia page of Alan Turing, and you will see that PersonalDataExtract is very likely going to work with real-world data, and it generates a dataset formatted exactly as you expected. So, kind of a very powerful tool to extract knowledge from text. Or even something more programmatic, where we've written events from a text by kind of summarizing, for every person, birth date and place, even NotAvailable when they are not, and see how this propagates to some wide texts from the wide. And this is actually doing a pretty good job to generalize the missing are respected. So this example function, we have few-shots. LLMExampleFunction is quite powerful at letting the LLM figure out the formatting that you want from the example, and you can even use the data to generate Alan Turing related historic line. So again— or just, you know, generate some, without using Wolfram Documentation, generate some code for primitive of cos(1/<i>t</i>) with your expression. I really recommend you to use HeldExpression in LLM-generated outputs instead of just Expression, so that you can control the result before letting it evaluate. And this is just Mathematica evaluating this. OK, last information. Sometimes single-shot steps, like example function and LLMFunction, are not enough, and you might get more interesting results by pushing the LLM to kind of explain step-by-step the detail of what looks like a reasoning. LLMs are probably not reasoning, they don't have feelings, but they're very good at mimicking those. And when you're very good at mimicking reasoning, you can get, if you're lucky or if you're very well-conditioned statistically, you get it right. And so, for solving math problems involving a little bit of reasoning of calculation, these are two examples that you can run when, you know, I was providing example of just the results of like low-grade problems and a new question with implying addition and subtraction of numbers, and you got two completely random results— well, not completely random, but very confused ones— and prompting, which is wrong. And prompting the system differently by actually providing the full reasoning as an example, instead of providing a random number to the system, just explain the step-by-step reasoning and get the right answer. So, prompts and how you write them are very important in order to get some efficient outputs from an LLM. This kind of chain-of-thought prompting is effective only on very large language models, sadly. You need to scale it to get results. And exists under as many variants as there are people, because you can always find, like, a different way to express those— how to change things, how to combine them and so on. But forcing the system in your prompt to kind of expand the step-by-step, the generation of the solution, is often very effective. And one step further in multistep generation is when you kind of want to guide the LLM to generate the right output in several steps. And the best construct for that is ChatObject, where you have a real conversation, yet everything is programmatically accessible— you know, you don't need to click or copy/paste. And so you can start a conversation, here using ChatEvaluate on your conversation, adding one message. And very similar to the Chatbook interface that you've seen, you will get a ChatObject which you can extract— "s"— content from, and so have kind of a conversation and help the system figure out what you want in a more interactive way, or just branch out depending on the system answer to have different cases in the program. And last but not least, tools. Like, as soon as you have multistep and start this conversation, you can think about being more in— kind of cope with hallucination by providing the system with the answer you want, either to circumvent its limitation. And something to know is that LLMs are very bad at counting, so whenever there is some counting operation to be done, you better do it locally on your side. And so, we have this LLMTool that just lets the system submit some query locally. For instance, here contains the number of letters in the word "character." It can basically submit "character" to the StringLength function here, because I provided a tool which is this chartool. And so, this is now multistep. You see there is an interaction, the progress monitor starts, disappears and then starts over, because there is some exchange. And this 10 value here was actually evaluating on my computer. So the LLM will generate a request sent back to my computer that LLMSynthesize will process and then feed back. So, if we return all the properties of the process, you will see that there was not only a text completion but some added prompts about how to write a request. And some— and here you can see that there were also some tool requests with string being set to characters and some tool response that corresponds to an exchange between the LLM and my computer. And you can use it to more sophisticated questions, like returning some TravelDistance value, in order to let the system act as an assistant and let Mathematica figure out the math. So for one question, "which city is closer to New York: Springfield or Providence," you don't expect the LLM to know the answer, but you can see in the CompletionText that it kind of submitted a tool request to my computer, "travel distance from New York to Springfield" and "from New York to Providence," and at the exact value and so it could answer. And those tools you can either write those yourself, naming them with an indication for the LLM of what they do, the functions that you want to be locally run, and the signature of the function, "from" is going to be interpreted as a city and "to" also, before being fed to the TravelDistance function. Or you can submit and get those from the Repository. So if you use LLMResourceTool["DocumentationLookup"], then your LLM has access through your computer to all the Wolfram Language Documentation and you can ask questions such as "how can I compute a Taylor expansion," which technically uses the Series function— not that easy to find out with a basic search. Right, and here are a few more information about all the extent of the tool system. You can have several inputs that are interpreted to different types. So this is an example of actually using Series to compute Taylor approximation, but lets the LLM figure out the right parameter for the functions. And if you want to evaluate to locally, like the TravelDistance one which we just had, you can use this GenerateLLMToolResponse, the tool you're interested in or a list of those, and submit a request that looks like what the LLM should return in order to get the answer. Like, you request to "CityTravelDistance," this tool, from "NewYork" to "Springfield," and this should provide you with this LLMToolResponse object which can be transformed back into a string and sent over to the LLM. Right, and this is kind of the end of our dense journey through the prompt engineering and programmatic access to the LLM in the Wolfram Language. Thank you very much.

World Religions Explained (Full Series).en-US.srt

00:00:00,400 --> 00:00:05,400 Hi. This is Matt Baker. Last year, after an eight-part video series, we released our Christian Denominations Family Tree poster, which includes every major branch of Christianity and shows how they are all related. Well, since then, I've been making similar videos for other religions and today I'm happy to announce that I've finally combined all of these charts into yet another new poster, which I've titled the World Religions Family Tree. It includes a simplified version of the Christian denominations tree but more importantly it also includes the trees I made for Judaism, Hinduism, Buddhism, and Islam. On top of this, I've also added several things that I've not yet talked about, such as Chinese religions, folk religions, and esoteric religions. So, first of all, you can see here at the top that I've included an infographic showing the approximate number of followers in each major religion so that you can get a rough idea of how the world population breaks down. Now, regardless of which data source one uses (I've used the one from an organization called the Pew Research Center), what every source agrees on is that the four largest religions in the world are, in order: Christianity (with around 2.4 billion followers), Islam (with around 1.8 billion), Hinduism (with 1.2 billion) and Buddhism (with 500 million). So these are the undisputed “Big 4”. However, within the field of Religious Studies, it is often said that there are FIVE major world religions, not four, with the fifth one being Judaism. But I want to make it clear that the number of people who follow Judaism is actually extremely small compared to the other four (just 16 million). The only reason Judaism gets included as a major world religion is because of its age and because it is the parent religion to both Christianity and Islam. If we were simply going by size, the fifth largest religion in the world (and the only other one that stands out as being really big) would be Chinese Folk Religion - or as I've called it here - Chinese Syncretism. Syncretism means a mixture of different religious ideas and indeed Chinese Religion does stand out in that it's not really just one thing. I'd also like to point out that over here on the right, there's another infographic - this time a map showing the dominant religion in each country. Again, the Big 4 (Christianity, Islam, Hinduism, and Buddhism) really stand out, as does Chinese Syncretism. Alright, let's now start at the very top, where I have an image labeled “Prehistoric Religions”. This image is of Göbekli Tepe - in what is today Turkey. Göbekli Tepe is the oldest human-made structure on earth and although we don't know all the details, it almost certainly served as some sort of religious site. Now, I'm not saying that all religions can be traced back to whatever was happening at Göbekli Tepe. I’m simply using it as an example of prehistoric religions in general. From there, I highlight four of the earliest religions to emerge during the historical era: Ancient Egyptian Polytheism, Ancient Mesopotamian Polytheism, Proto-Indo-European Polytheism, and Indus Valley Civilization Religion. Note that I didn't use the label “polytheism” for the last one because currently the Indus Valley script remains undeciphered and therefore we don't actually know for sure whether their religion was polytheistic or not. I chose these four because they had a direct influence on the two oldest religions still in existence today: Judaism and Hinduism. Both the religion of Ancient Egypt and the religion of Ancient Mesopotamia had an influence on Israelite Religion, because Ancient Israel happened to be located right in between these two centers of early civilization. And, of course, it is from Ancient Israelite Religion that Judaism developed. Likewise, both Indo-European religion and Indus Valley Civilization religion had an influence on Vedic Religion, due to the fact that a subset of Indo-Europeans ended up migrating into India. Now, what's interesting is that a different subset of Indo-Europeans ended up in Persia, where the religion of Zoroastrianism developed. And several other subsets ended up in Europe, where the various forms of European Paganism developed - such as Greek Paganism, which in turn gave rise to Greek Philosophy. Now, the reason why this is interesting is because both the Persians as well as the Greeks ended up ruling the Jews and therefore both Zoroastrianism and Greek Philosophy ended up influencing Judaism. Which means that the world's two oldest religions — Judaism and Hinduism — are connected, at least remotely, via the Proto-Indo-Europeans. Now, the first thing I want to do is remind you that I’m using the word denomination very loosely in these videos. The word “denomination” really only works within a Christian context so you have to understand that when I use it to talk about a non-Christian religion, like Judaism, Islam, or Hinduism, the analogy is not perfect. So basically, whenever I say “denomination,” know that I simply mean a branch or sub-group within a larger religion. Now, when it comes to Hinduism, even the word religion itself is problematic because it can definitely be argued that Hinduism is not actually a single religion but rather a cluster of religions, grouped together simply because of their connection to India. In fact, Hindus themselves don’t refer to Hinduism as a religion. They call it a dharma, which means something closer to a cosmic order, or set of divine laws. This is why Hinduism is often categorized as one of the Dharmic religion, together with Buddhism, Jainism, and Sikhism – all of which originated on the Indian subcontinent. Now, the one thing (and this is often the only thing) that most non-Hindus know about Hinduism is that it has a lot of gods. So another thing I want to clear up from the start is that this does not necessarily mean that all Hindus are polytheists, meaning people who worship many gods. In fact, a lot of Hindus are actually monotheists, meaning that they believe that all gods are simply various aspects of one god. Others are something closer to henotheists, meaning that they have one god that they worship as the Supreme God but they also acknowledge the existence of lesser gods. To make things even more complicated, many Hindus are more accurately pantheists, meaning that they believe that God and the entire universe are actually one and the same. And then, finally, there are also some Hindus who are actually atheists, meaning that they don’t really believe in gods at all and instead approach Hinduism from a strictly philosophical perspective. However, with that said, I do want to introduce you to some of the main gods within Hinduism because this will help you later when I discuss Hindu denominations. It is often said that modern Hinduism has three main gods. These are Brahma, Vishnu, and Shiva – often labelled as the Creator, the Preserver, and the Destroyer (although not all Hindus view them this way). Sometimes, these three gods are even referred to as the “Hindu Trinity” although the more appropriate word is the Trimurti. Brahma should not be confused with Brahman. Brahman (with the “N” on the end) refers to the concept of an ultimate reality, which is equated with the totality of the universe. In contrast, Brahma is a distinct god – in fact a male god, who is credited with having created the physical world and with being the father of many other gods. Strangely though, Brahma is not a god who is regularly worshipped in India today and in fact, there are very few temples that are dedicated to him specifically. The easiest way to recognize him is that he is usually depicted as having four heads. Vishnu and Shiva are much more popular. Vishnu is usually depicted with multiple arms, a blue complexion, and one hand holding a shell. You’ll also usually see him sitting on a giant, multi-headed snake. And note that I said HIM. Vishnu, like all three of these main gods, is male. He’s also well known for having been incarnated many times on earth – his two most popular incarnations being Krishna and Rama. Shiva can be distinguished from Vishnu because he has a more wild appearance – matted hair and clothes made from animal skin. Also, he’s almost always carrying a trident. Now, each of the three main Hindu gods also has a female consort, or wife. Saraswati pairs with Brahma, Lakshmi pairs with Vishnu, and Parvati pairs with Shiva. If you see a goddess sitting on a white lotus flower, playing a stringed instrument near a peacock, that’s Saraswati and if you see a goddess sitting on a red lotus near elephants with coins somehow being pouring out, that’s Lakshmi. Otherwise, it’s probably Pavarti or one of Pavarti’s many alternative forms such as Durga or Kali. Another popular god in Hinduism is Ganesh. He’s easily recognizable because he’s the one with the elephant head. He fits on the family tree as the son of Shiva and Pavarti. Finally, let me introduce the Hindu gods for the sun and the moon: Surya and Chandra. Now you know why the Indian space missions to the moon are called Chandrayaan (yaan meaning vehicle). There are, of course, many more Hindu gods beyond these ones but I’m going to stop there for now. Next, I want to introduce you to the main Hindu scriptures, or holy writings. Unlike Christians, who have the Bible, and Muslims, who have the Quran, there is no single book within Hinduism that is directly comparable to these two. Just like Hinduism has many gods, it also has many scriptures. These are divided into two categories: Shruti, meaning that which is heard, and Smriti, meaning that which is remembered. Shruti is considered more authoritative and it consists of the four vedas: the Rigveda (which is the oldest), followed by the Yajurveda and Samaveda, and finally the Atharveda (which is the most recent). In turn, each veda also has four parts, or layers. The oldest layers are the Samhitas, which are kind of like hymns or prayers. Next, there are the Aranyakas, which are instructions about rituals and ceremonies and the Brahmanas, which are commentaries on those instructions. Finally, there are the Upanishads – which, keep mind, were added last. These are more philosophical and represent Hinduism’s transition from a mere system of ancient rituals to what we today consider to be a fully fledged religion. Smriti consists of an even larger collection of writings. I’m going to mention just three. First, there are the Mahabharata and Ramayana – two epic poems that are sort of like the Iliad but much, much longer. One small section of the Mahabharata is known as the Bhagavad Gita (which is often the only set of Hindu scriptures that most Westerners are familiar with). Previously, I did a whole video on the Mahabharata and the family tree of its characters, so if you want to learn more about that, I’ll leave a link to it in the description. Finally, included as Smriti are the Puranas, a large collection of stories and encyclopedic information that cover everything from the genealogy of the gods to the history of royal dynasties. Okay, so now that you have some background on the Hindu gods and Hindu scriptures, let me now talk about how the religion we now call Hinduism developed. Like I did in the Christian series, I’m going to offer you two scenarios: the one that is told by those who take the Hindu scriptures literally and the one that is told by secular academics. According to the traditional Hindu view, the people living in India today are the direct descendants of the people who were living there 10,000 years ago and throughout that entire time, the Hindu religion has pretty much been the same. In fact, one view within Hinduism is that history is cyclical and made up of 4 ages (with each one being worse than one before). Once the four ages are completed, the whole process repeats itself. Currently, we are in the fourth age, which started around 3100 BCE, around the time of the Mahabharata War. According to the traditional Hindu view, the most important scriptures – the Vedas – are authorless and were revealed to certain sages before this, through intense meditation. However, near the end of the third age, a sage named Vyasa compiled them in the form that we have them in today, in addition to writing the Mahabharata and the Puranas. Now, as you might have guessed, the secular view of how Hinduism developed is quite different. According to the academic consensus, what we call Hinduism today evolved slowly over time and has its roots in at least three different places. One of these is the Indus Valley Civilization – which is one of the three oldest civilizations on Earth (the other two being Egypt and Sumer). However, unlike with Ancient Egyptian hieroglyphs and Sumerian cuneiform, we cannot read the writing left behind by the Indus Valley Civilization and hence we cannot know for sure what their religion was and how it might be connected to Hinduism. There are some tantalizing hints though, such as this Indus Valley seal, which shows a figure who shares certain attributes in common with the Hindu god Shiva. Then there are local folk religions that likely developed throughout the Indian subcontinent – each with their own local god. To this day, there are rural villages in India that still follow a kind of folk Hinduism that combines certain Hindu practices with the worship of a local god who actually predates Hinduism. Finally, there’s Proto-Indo-European religion – the same religion that gave birth to the pantheon of gods worshipped by the Greeks, Romans, and Germanic tribes. For example, the main gods worshipped by the Proto-Indo-Europeans include a sky father named Dyeus, a young goddess of the dawn named Hausos, and a set of twins associated with horses. In Greece, Dyeus became known as Zeus and in many European languages today, the word for God is still something like Dieu or Dios. There’s also a Greek goddess of the dawn named Eos and a pair of twins in Anglo-Saxon legend named Hengist and Horsa. What about in India though? Well, what do you know: In the Rig Veda (which remember, is the oldest set of scriptures in Hinduism) it too mentions a sky father deity named Dyaus. And it also has a goddess of the dawn called Ushas and a set of twins called the Ashvins (Asvin being the Sanskrit word for horsemen). But don’t get me wrong. I am not saying that I agree with the now debunked “Aryan Invasion Theory”. That theory, which clearly had racist overtones, claimed that lighter skinned Indo-Europeans called “Aryans” conquered the earlier darker-skinned inhabitants of India in some sort of dramatic fashion, causing the sudden demise of the Indus Valley Civilization. Instead, the academic consensus today is that there was a very slow MIGRATION of Indo-Europeans into India, between the years 2000 and 1500 BCE and that these people likely intermixed with the local populations, resulting in the creation of the Vedic civilization. This new hypothesis is backed up by both linguistic evidence and DNA evidence. Now, as you probably guessed, the Vedic civilization is so named because it produced the Hindu scriptures called the Vedas. But keep in mind that the Vedic religion was not the same thing as modern Hinduism. For example, the main gods talked about in the Vedas are not Vishnu and Shiva. Rather, they are Indra, Varuna, and Agni. So, although it’s often said that Hinduism is the world’s oldest religion, dating back 4000+ years, this is not exactly true. The ROOTS of Hinduism and some of its customs do go back that far but Hinduism as we know it today does not. The same is true for Judaism. Judaism has its roots in Ancient Israelite religion, which originated around 3000 years ago. However, Judaism as we know it today is not identical to the religion practised by the Ancient Israelites. It developed mostly between the years 600 BCE and 200 CE. So my point is: dating religions is not as simple as you might think. Because religions change over time. And this is certainly true of Hinduism. The Vedic religion eventually evolved into Brahminism, by which point the priestly caste known as Brahmins was firmly established. But Brahminism was by no means the only religion in India at this point. It was mainly practised in the Kingdom of Kuru. Further east, the Shramana movement was taking hold (Shramana meaning “seeker”). Shramanas rejected the authority of the Vedas as well as the Brahmins and instead promoted rigid self-discipline and the rejection of worldly pleasures. It was out of the Shramana movement that the religions of Buddhism and Jainism developed. However, it also had a big impact on the development of Hinduism, leading to what’s been called the “Hindu synthesis” - which occurred over the period from around 500 BCE and 500 CE, which is when many religious ideas and customs came together to form what we know as Hinduism today. It was during this period that the Mahabharata, Ramayana, and Puranas were written and it was after this period that Indian religious views could now be divided into clear categories, called “Astika” and “Nastika”. Astika schools of thought are considered orthodox by Hindus because they all accept the authority of the Vedas. The six “Astika” or “Schools of Hinduism” are Nyaya, Vaisheshika, Samkhya, Yoga, Mimamsa, and Vedanta. However, keep in mind that these are not denominations. They are more like philosophies that people within different Hindu denominations can follow. In contrast to the Astika schools, the Nastika schools reject the Vedas and are therefore considered heterodox by Hindus. These include the religions of Buddhism and Jainism but also several lesser known schools of thought. Now, if you’re a Westerner, out of the six astika, there’s probably only one that you recognize: Yoga. Well, the first thing you need to know about Yoga is that it is not simply a series of exercises, which is what most Westerners think Yoga is. Yoga is actually a complete system of philosophy and in fact, it’s one of the more popular systems of Hindu philosophy. As you probably know, most Hindus believe in reincarnation and that we are stuck in a seemingly endless cycle of birth, death, and rebirth. The goal of Hinduism is therefore to achieve moksha, which is the release from the cycle. Well, Yoga posits that there are actually four different religious paths that a person can follow to achieve moksha. The first is Karma Yoga, which basically involves working hard, doing good, and serving others. Then, there’s Bhakti Yoga, which involves showing love and devotion towards a particular god. Finally, there’s Jnana Yoga, which involves pursuing knowledge and Raja Yoga, which involves meditation. But again – these four paths do not represent four different denominations. Hindus from various denominations may follow one or more of these paths. If there’s anything akin to denominations within Hinduism, we could place them under Bhakti Yoga because the most common way that Hindus can be divided into various subgroups is by which god or god(s) they are particularly devoted to. This is why it often said that Hinduism has four main denominations: Vaishnavism, Shaivism, Shaktism, and Smartism. Let’s look at Vaishnavism first, because its the largest denomination, representing around 70% of all Hindus. Vaishnavists worship the god Vishnu as the Supreme Deity. This includes his various incarnated forms (called avatars) – which is when he was born on earth as a human or animal. His two most popular avatars are Rama and Krishna. Now, as I mentioned earlier, Vishnu was not actually one of the main Vedic gods (although he is mentioned a few times in the Rigveda). However over time, he took on the attributes and legends of other gods and became more and more important. For example, one group of ancient Indians worshipped a god named Vasudeva. This god was eventually merged with another god named Krishna, who was worshipped by a different group of people. But then, still later, Vasudeva-Krishna merged with Vishnu and was understood to be just one of Vishnu’s ten main incarnations. Now, lest you think that this is strange, let me point out that two or more gods merging into one is actually a pretty common thing throughout the history of religion. For instance, in Canaan, there was originally a god named El who was separate from the god represented by the letters YHWH. But then, eventually, over time, these two gods merged and were seen as being one and the same. Which explains why, to this day, the Bible sometimes calls God El or Elohim and then other times calls him YHWH. The second largest Hindu denomination is Shaivism, found mostly in South India and followed by around 25% of all Hindus. Shaivists worship the god Shiva as the Supreme Deity. Unlike Vishnu, Shiva is not mentioned in the Rig Veda at all. However, the Rig Veda does mention a god named Rudra who is very similar to Shiva and is thus strongly associated with him. Another thing that makes Shaivism different from Vaishnavism is that Shiva is often worshipped in a non-human form – being displayed in many temples as a simple stone called a lingam. Many people assume that the lingam is supposed to represent a male phallus but this is actually not true. It’s simply meant to communicate the idea that Shiva has no real form. The remaining 5% of Hindus follow either Shaktism or Smartism. Shaktism is closely related to Shaivism but whereas Shaivists worship the Supreme Deity in the form of the male god Shiva, Shaktists worship the Supreme Deity in the form of the female goddess Shakti, which is another name for Parvati, Shiva’s wife. Like I mentioned earlier, this Supreme Goddess takes many forms: Sometimes she’s the sweet and loving Parvati but other times she’s the warrior goddess Durga or even the scary-looking Kali. Finally there is the Hindu denomination known as Smartism, in which five gods are worshipped equally: Ganesh, Shiva, Shakti, Vishnu, and Surya. Note that the word Smartism is based on the word Smriti, which we came across earlier and which refers to the body of Hindu scriptures that came after the Vedas. Now, as a whole, Hinduism is the world’s third largest religion, with around 1.1 billion followers. However, unlike the other two big religions, Christianity and Islam, Hinduism is mostly limited to just one area of the world: South Asia. And, whenever you do find Hinduism being practised outside of South Asia, it’s almost always among people of South Asian descent. The one exception to this is the many neo-Hindu movements that have sprung up in Western countries since the middle of the 20th century. Most of these were founded by individual gurus, or teachers – many of whom were or are quite controversial. It would take a whole other video to go through all of them so let me just point out two. The first is Bhaktivedanta Swami Prabhupada. He founded the International Society for Krishna Consciousness, better known as the Hare Krishnas because they are known for chanting that phrase over and over as well as “Hare Rama”. The word “Hare” is another name for Vishnu and, as we learned earlier, both Krishna and Rama are avatars of Vishnu. So it won’t surprise you when I tell you that the Hare Krishnas follow a type of Vaishnavism. However, their type of Vaishnavism traces its roots back to Gaudiya Vaishnavism, which started around the year 1500 and which focuses on Krishna as the Supreme Deity. Swami Prabhupada was himself a controversial figure, known for making racist, anti-Semitic, sexist and classist comments. And the controversies continued after his death with ISKCON leaders eventually admitting that physical and sexual abuse was taking place within their organization. They have since taken steps to rebuild their reputation and hopefully better protect children. The other guru I want to mention is Maharishi Mahesh Yogi, who many people know of simply because of his association with the Beatles. More importantly though, he’s the founder of the Transcendental Meditation Movement. Although marketed as a non-religious method, it has its roots in meditation techniques that have been practised within Hinduism for centuries. So let’s start with the Vedic Religion, which I introduced in my Hinduism video. It developed in India around 1500 BCE, after a group of Indo-Europeans slowly migrated into the area – probably intermingling with the descendants of the once mighty Indus Valley Civilization as well as with other native Indians living along the Ganges River. The Vedic Religion likely borrowed elements from all three of these groups, which is an important point to remember. We call this early form of Hinduism “Vedic” because it was during this period that the oldest and most sacred Hindu scriptures – called the Vedas – were composed. However, by around 500 BCE, the Vedic Religion had evolved into Brahminism, in which a certain class of people – known as Brahmins – controlled the priesthood as well as many other aspects of society. Below them were the Kshatriya (consisting of secular rulers and warriors), the Vaishya (the farmers and merchants), and finally, the Shudra (laborers and servants). However, not everyone was happy with the authority of the Brahmins and with the teachings in the Vedas. This gave rise to the Shramana movement, which was particularly popular along the Eastern Gangetic Plain. In order to explain, let’s take a look at a map of India around 500 BCE. By this point, most of the North was divided into sixteen independent states, which were known as “Mahajanapadas”, meaning “great realms”. Brahminism was strongest in the Kingdom of Kuru, which had previously been much larger and was the setting for the great Hindu epic The Mahabharat. But to the east, there were other states like Kosala, Vriji, and Magadha, where support for the Brahmins was weaker. It was here that the Shramana movement took hold. Basically, a “Shramana” was a person who dropped out of everyday society in order to instead live a very simple life focused on spiritual development. This resulted in the development of several new schools of philosophy but it also ended up influencing Brahminism as well - leading to what’s been called the “Hindu Synthesis” - which is when what we know today as Hinduism really took shape. So, from this point forward, from the Hindu perspective, Indian schools of philosophy were now divided into two categories: “Astika” and “Nastika”. Astika schools accept the authority of the Vedas (and are hence considered to be a part of Hinduism), whereas the Nastika schools reject the Vedas are thus considered to be separate religions. The two Nastika schools that most people are familiar with today are Jainism and Buddhism but in earlier times, there were other schools of thought that were just as popular. These include the atheist Charvaka school, the agnostic Ajñana school, and the fatalistic Ajivika school. Okay, with that background, let’s now focus exclusively on Buddhism. Unlike Hinduism, which has no founder, Buddhism does. It was founded by the person who most people know simply as The Buddha. But this was not his actual name. At birth, he was called Siddhartha Gautama and he was a prince living within the Kingdom of Kosala. More specifically though, he belonged to a region and ethnic group within Kosala known as the Shakyas, whose territory actually fell within what we today call Nepal. This is why, in the earliest records, the Buddha is called Shakyamuni, meaning the Sage of the Shakyas. I won’t go through his full story but here are the highlights. At the age of 29, Siddhartha left his family and life of luxury to become a Shramana. At first, he practised asceticism - denying himself all but the smallest amount of food needed to survive. But then, at the age of 35, while sitting under a tree, he is said to have achieved enlightenment. It’s at this point that he became “the Buddha” which is a title meaning “the Enlightened One”. After this, he preached about the “Middle Way”, which promotes living in-between the extremes of overindulgence on one side and self denial on the other. He also laid the foundations for Buddhist thought, called Dharma, which can be summed up by the Four Noble Truths and the Eightfold Path. During the Buddha’s lifetime, he not only taught The Dharma, he also built up a community of followers known as The Sangha. You may have heard Buddhists refer to the Triple Gem, or three jewels. This is a reference to the Buddha, the Dharma, and the Sangha. According to tradition, the Buddha died at age 80, around the year 480 BCE. At this point, the First Buddhist Council was held, with 500 of his followers attending. The purpose was to make sure that all of the teachings of the Buddha and the rules for the community were remembered. One of his 10 core disciples, named Ananda, recited all of the teachings (which are known as sutras) and another disciple (named Upali) recited the community rules (which are known as vinaya). According to tradition, a Second Buddhist Council was held approximately 100 years after the Buddha’s death. This time, there were disagreements over the community rules and this led to the first Buddhist schism. The majority group became known as the Mahasangika, meaning “the Great Sangha” and the minority group became known as the Sthaviravada, meaning “School of the Elders” because it consisted mostly of the more senior monks. Take note that all of the modern branches of Buddhism descend from the Sthaviravada, although there is some debate over whether or not the Maha-sangika had an influence on the development of Mahayana, a term that I will explain in a bit. But back to Early Buddhism. Eventually more and more divisions occurred, to the point where, in ancient times, it is thought that there were at least 18 separate schools. Around the time of Ashoka (the great Indian emperor who united most of India for the very first time) the three main ones were the Vibhajyavada, Sarvastivada, and Pudgalavada. Ashoka is an extremely important figure in the history of early Buddhism because he himself converted to the new religion and promoted missionary efforts to spread Buddhism to other lands. The most important of these missions was led by his first-born son, Mahinda, who became a monk and brought Buddhism to Sri Lanka. (Now, I should point out that one does not need to become a monk to follow Buddhism, although some still do - as it is generally seen as being a faster way to reach enlightenment.) In Sri Lanka, the school founded by Mahinda became known as the Tamrashatiya School and it was a branch of the Vibhajyavada School. It was in Sri Lanka that the Pali Canon was produced - which today is the oldest surviving complete set of Buddhist scriptures (Take note that Pali is a language closely related to, but not quite the same as, Sanskrit). Let’s now take a moment to look at the contents of the Pali Canon. A full set of Buddhist scriptures is called a Tipitaka, which means three baskets. That’s because it’s comprised of three main parts: the Vinaya pitaka (which contains the community rules), the Sutta pitaka (which contains the Buddha’s teachings), and the Abhidhamma, which contains analysis on those teachings. The Vinaya pitaka contains rules for both male monks, who are called Bhikkhus as well as for female monks (or nuns), who are called Bhikkhunis. It also contains a few sections covering early Buddhist history. In the Pali Canon, the Sutta Pitaka is divided into five parts, called nikayas (meaning volumes). These can then be broken down further into smaller books. Of these smaller books, the one that I’d like to highlight is the Dhammapada, which is located in the fifth nikaya. It’s the most well known of all the Buddhist scriptures and is a good starting point for those who want to dip their feet in the water. Finally, I’d like to point out that the Pali Canon version of the Abhidhamma has seven parts. Okay, let’s now go back to the family tree chart. From Sri Lanka, Buddhism eventually spread to Burma, Thailand, Laos, and Cambodia. The type of Buddhism found in all of these countries is therefore very similar. Nowadays, it is called Theravada Buddhism. Take note that the word “Theravada” is actually just the Pali version of the Sanskrit word Sthaviravada, which as you might remember, means “School of the Elders”. Theravada Buddhism therefore sees itself as the original Buddhism. Generally speaking, it is more strict and more earthly-focused than the other forms of Buddhism. Although you can see here that there are three main types of Buddhism in the world today, considering that Tibetan Buddhism is - relatively-speaking - quite small, is often said that there are really just two main types of Buddhism: Theravada and Mahayana. I’m therefore going to focus on Mahayana next. The exact origins of Mahayana are unclear. It wasn’t really a separate school but rather a movement that took place within many schools. One theory is that it developed out of the now extinct Mahasangika school but another is that it might have originated among laypeople - meaning non-monks. Whatever the origin, the common factor among Mahayana Buddhists is that they have an additional set of scriptures known as the Mahayana sutras. According to Mahayana Buddhism, these special sutras were initially hidden away after the Buddha’s death, only to be revealed later, when the time was right. One of the early schools to accept the Mahayana Sutras was the Dharmaguptaka school, which was originally centered in Gandhara, in what is today Pakistan and Afghanistan. This is why there were - until very recently - some very old Buddha statues in this region. Unfortunately these were destroyed by the Taliban in 2001. There is some debate over whether the Dharmaguptaka school came out of the Vibhajyavada school, or whether it came out of the Sarvastivada school. I’ve therefore showed it coming from both. From the Gandhara region, the Dharmaguptaka school eventually spread to China, Korea, Japan, and Vietnam. There were other schools that spread to these areas as well but they all went extinct and therefore today, all East Asian Mahayana monks follow the Dharmaguptaka community rules. Strangely, although Buddhism originated in India and was once a dominant force there, today the vast majority of Buddhists now live OUTSIDE of India. In fact, it is now China that has the most amount of Buddhists in the world. I therefore want to talk a bit about the Chinese Canon, which is the main alternative to the Pali Canon. Like the Pali Canon, it too contains a tripitaka - however, take note that the sections covering the teachings of the Buddha are called agamas instead of nikayas. The Chinese Canon has only four agamas, which roughly correspond to the first four nikayas from the Pali Canon. The Vinaya and Abhudharma sections, however, are totally different. Whereas the Pali Canon includes the Theravada community rules, the Chinese Canon includes the Dharma-guptaka rules, as well as rules from several now-extinct schools. However, the main difference between the Pali Canon and the Chinese Canon is that the Chinese Canon includes several additional sections, most notably the Mahayana Sutras, which I mentioned earlier. There are many of these but the most important are the Lotus Sutra, the Perfection of Wisdom Sutra, the Flower Garland Sutra, and the Nirvana Sutra. But that’s not all. The Chinese Canon also includes a section called the Jataka, which describes Buddha’s birth story and a section about tantras, which are esoteric or more “secret” practices, meant only for those with specialized knowledge. Now, as you might have guessed, the Chinese Canon is mostly written in Chinese, Classical Chinese to be exact (although the Japanese version does include some parts in Japanese). This is why the Pali Canon is generally understood to be the older of the two canons. After all, Pali is an ancient Indian language and India is where Buddhism originated. However, this paints a bit of wrong picture. It is actually more accurate to say that the Pali Canon is the oldest COMPLETE version of the Buddhist scriptures. This is because there are in fact parts of the Chinese canon for which we do have the corresponding, much older Sanskrit versions. It’s just that we don’t have the COMPLETE Chinese canon available in Sanskrit. Okay, now before I move on, I want to briefly describe the main difference between Theravada Buddhism and Mahayana Buddhism in terms of beliefs. In both cases, the ultimate goal is to achieve enlightenment, which then frees a person from the continuous cycle of birth, death and rebirth (which, btw, is also the goal in Hinduism). Theravada Buddhists teach that there are three paths to enlightenment. The first and - by far - the most common path is the student path, in which a person learns from the teachings of a Buddha and eventually becomes an arhat (mostly by means of strict discipline). Once a person becomes an arhat, they will no longer be reborn. The second path is that of the Solitary Buddha, in which a person achieves enlightenment on their own but is unable to teach others how to do it. Finally, there is the Full Buddha Path, in which a person achieves enlightenment on their own AND is also able to teach others how to reach it. This obviously was the path taken by Siddhartha Gautama, which is why he is called THE Buddha. Now, what a lot of non-Buddhists don’t know is that THE Buddha was not the only person to achieve full Buddhahood. The Pali Canon mentions 27 Buddhas by name - Buddhas who lived before THE Buddha, the three most recent being Kakusandha, Konagamana, and Kassapa. It also talks about a future Buddha, named Maitreya. Which brings me to the word Bodhisattva, which is a term that is used to refer to someone on the path towards becoming a full Buddha. In Theravada Buddhism, Bodhisattvas are thought to be rare, with Maitreya being the only current one. Like I say, in Theravada Buddhism, most people take the Arhat path. And this is where Mahayana Buddhism is very different. In Mahayana Buddhism, the first two paths are viewed as being very much inferior. This is why Mahayana Buddhists refer to Theravada as “Hinayana” which means “the lesser path”. In contrast, the word Mahayana means “the greater path”. Mahayana teaches that the Full Buddha path (also known as the Bodhisattva path) is open to everyone. It sees Bodhisattvas as being compassionate individuals who put off enlightenment for the sake of helping others. Therefore, in Mahayana Buddhism, there are LOTS of Bodhisattvas, many of whom are understood to be residing in higher realms. So, Mahayana Buddhists often pray to Bodhisattvas and ask them for help. One example of a Bodhisattva is this guy, often called the “Laughing Buddha” or “Fat Buddha”. His real name is actually Budai and he was a monk who lived around 1000 years ago. But here’s the important thing. Budai and the Buddha are not the same person. THE Buddha is Siddhartha Gautama, the founder of Buddhism, who became a Buddha [lived] over 2000 years ago. In contrast, Budai, is a Bodhisattva, on his way to becoming a Buddha. Some think that he is Maitreya, that future Buddha that I mentioned earlier. All of this brings up the question: Are their gods in Buddhism? Well, it kind of depends on your definition of a god. Although Buddhism is often said to be an atheistic religion, in Mahayana Buddhism at least, a Bodhisattva certainly seem to be something a little bit similar to a god. Maybe not the omnipotent sort of God that Abrahamic religions talk about but some sort of spiritual being for sure. In Theravada Buddhism, this is less true. For example, you might see a Theravada Buddhist standing in front of a statue of the Buddha, with their hands together. But in this case, they are not actually worshipping Buddha as a god. Instead, they are simply showing respect or using the Buddha’s form as an aid to meditation. Okay, let’s now go back to the family tree chart. There are three particular sub-branches of East Asian Mahayana that I’d like to point out. There are actually many more than these but these three tend to be the most popular. The first is Chan Buddhism, known as Zen Buddhism in Japan. It is particularly popular in the West and mostly focuses on meditation. Then there’s Pure Land Buddhism, where the focus is trying to get reborn in a special “purified land” where it’s then easier to achieve enlightenment. The most popular “pure land” in Pure Land Buddhism is the one formed by a Buddha named Amitabha. Finally, there’s Tiantai (known as Tendai in Japan and Cheontae in Korea). It focuses on the Lotus Sutra that I mentioned earlier which teaches that all paths eventually lead to the one Bodhisattva path. Okay, I now want to turn our attention to Tibetan Buddhism. Back in the early days of Mahayana, there was another movement that split off, known as Vajrayana. But, like Mahayana, this was not a separate school of Buddhism but rather a movement that impacted several schools. One school that took on many Vajrayana ideas was the Mula-sarvasti-vada School, which was probably a branch of the similarly named Sarvasti-vada School. It eventually spread north to Tibet and Bhutan, which is where it is mostly found today. Tibetan Buddhism differs from other forms of Buddhism in that it incorporates far more esoteric practices such as chanting, reciting incantations, and making geometric patterns called mandalas to help induce trances. The most famous Tibetan Buddhist is of course the Dalai Lama, who is seen as being a sort of figurehead for the Tibetan people. He is actually the leader of just one sect of Tibetan Buddhism, of which there are currently four. However, his sect, known as the Gelug or “Yellow Hat” school is the largest one. He is referred to as the 14th Dalai Lama because the belief is that he is the reincarnation of a man named Gedun Drupa, who died in 1474 but continues to be reborn on earth. In turn, all of the Dalai Lamas are said to be incarnations of a Boddhisatva called Avalokitesvara. Now, before I go, I want to briefly mention Jainism, which is the other religion that can be traced back to the Shramana movement. It was founded by a man named Mahavira, who as you can see here, is often depicted as looking quite similar to the Buddha. In fact, the two teachers lived around the same time, with Mahavira being the older of the two. Whereas the Buddha was born in Kosala, Mahavira was born in Vriji. One of the key features of the Jain religion is non-violence and therefore most Jains are vegetarians. Today, Jainism is much smaller than Buddhism and really there are only two main branches. The larger one is called Svetambara, which means “white clad” because its monks wear white robes. Note the face mask also. Jains have been wearing face masks long before the current pandemic. This helps prevent sacred items from being contaminated. The other branch of Jainism is called Digambara, meaning “sky clad”. This is because the male monks in this sect wear no clothes at all - a testament to the fact that they want as few earthly possessions as possible. Okay, now what I really want to show you is how I've integrated the various religions in China. Like I said earlier, religion in China is complicated because people there often mix and match from more than one religious tradition. However, there are three traditions that are the most important and these are often referred to as the “three teachings”. They are: Mahayana Buddhism, Taoism, and Confucianism. I've already talked about Mahayana Buddhism in the Buddhism video so let me tell you about the other two. To do so, let me start with the earliest form of religion to develop in China: polytheism. The symbol you see here is from China’s oldest writing system, called the oracle bone script, which was used during the Shang dynasty. It is pronounced Shang-di and basically means “highest god”. Later, this god would become associated with a figure known as the Jade Emperor, although in other contexts, he is said to manifest himself as five deities, each associated with a color, element, direction, and planet. But Shang-di was not and is not the only Chinese god. There are dozens more, such as the dragon god who controls the rain and [Xiwangmu, the Queen Mother of the West, who is associated with death and has the ability to bestow immortality. However, one unique aspect of Chinese Polytheism, which developed early on, is that the worship (or veneration) of deceased ancestors became just as important — if not more important — than the worship of deities. Another group of spiritual beings, called immortals, became important as well. Immortals are former humans who are not quite gods but who live on after death and can posses great powers. Thus, as time went on, self-cultivation in this life became more and more important in Chinese Religion. Then, during the 500s BCE, there was an explosion of new ideas in China, which resulted in what's called the “Hundred Schools of Thought”. Most of these schools eventually went extinct but there are two that have survived all the way to today. These are, as I'm sure you’ve guessed, Taoism and Confucianism. Taoism is the more mystical and spiritual of the two. It incorporates all of the gods and immortals from Chinese Polytheism but also places a strong emphasis on living in harmony with something called Tao - a word that's kind of hard to define quickly in English. On a basic level, it simply means “way” or “path” but on a deeper level, it refers to the universe’s ultimate reality. It is usually associated with the complimentary forces yin and yang, which you probably know about because of this symbol. Confucianism, on the other hand, is more focused on the physical world and on practical matters such as good government as well as social harmony, whether it's at the family level or the national level. This is why Confucianism is often said to be more of a philosophy than a religion. It's named after its founder Confucius, who lived around the same time as the Buddha. Note that Confucius is the anglicized version of Kong Fuzi, which simply means “Master Kong”. The traditional founder of Taoism, Laozi, is said to have lived around the same time as Confucius and as his elder, is thought to have had some influence on him. However, nowadays, Laozi is generally considered to have been more of a legendary figure, whereas Confucius was almost certainly historical. So, like I say, a lot of people in China follow traditions and principles associated with both Taoism and Confucianism, as well as Buddhism. So it's not uncommon to see depictions of the Buddha or various Bodhisattvas next to those of traditional Chinese gods or immortals. And on top of all of this, the veneration of ancestors in China remains important to this day as well. Now before I move on, I want to point out some more modern trends within Chinese Religion. The first is Chinese salvationist religions, which became popular in the early 20th century but which nowadays are mostly followed in Taiwan. A good example is Yiguandao, which has roots that go back to imperial times but didn't really take off until after 1912, which is when China became a republic. At this point it was being led by a man called Zhang Tianran, who managed to grow the movement to around 12 million members. However, once the revolution started and China became communist, it was mostly stamped out, only to gain traction again in Taiwan during the 80s. Like most Chinese salvationist movements, Yiguandao is kind of a simplified version of Chinese Syncretism but packaged in a way that is more similar to, say, Mormonism. In other words, there's usually a revered leader who received a revelation from God and there's a lot of emphasis on the need for individual salvation and for converting others to the movement. Another good example of a Chinese Salvationist Religion is the more recent Weixinism, founded by Hun Yuan. And then there's Falun Gong, which was founded around the same time by Li Hongzhi. It's actually NOT classified as a Chinese Salvationist Religion but does share some similarities with them, although it's more focused on doing special exercises called Qigong. It has become particularly popular within the Chinese expat community in the West where it's known for being super conservative and for protesting against China. Okay, let me now explain some important differences between Judaism and Christianity. One of the things that drives Jews crazy is that Christians tend to assume that they already know LOTS about Judaism, because they’ve read the Old Testament. I’ve even had many Christians tell me that I’m not a real Jew because I don’t match their expectation of what a real Jew is. You see, most Christians (as well as most former Christians) have only ever viewed the Old Testament through a Christian lens and therefore they assume that Judaism basically uses the same framework that Christianity does but that it simply does so without Jesus. Which is not actually how Judaism works. So I’m going to start by explaining some basic differences between these two religions that you might not be aware of. The first thing you need to know is that Christianity is much more concerned with the question: When choosing whether or not to join a church, most Christians (especially Protestants), will first of all ask: What does that church believe? Which is why almost every church website always includes a section called Statement of Faith. It’s also why the ancient church developed CREEDS, such as the Nicene Creed, in order to make a list of what a Christian needs to BELIEVE in order to be considered a Christian. And, of course, the most important thing that a Christian needs to believe is that Jesus is God and that he died for our sins. For example, the famous scripture John 3:16 says, “For God so loved the world, that he gave his only begotten Son, that whosoever BELIEVES in him should not perish, but have everlasting life.” So, obviously BELIEF is a key part of what it means to be a Christian. But this is not precisely true for Judaism, nor is it precisely true for MOST other religions. Most religions are more concerned with What should a person DO? So, for example, for many modern-day Jews, it’s far less important that you believe that Moses was a historical person than it is that you follow the Jewish traditions that are said to go back to him. So, for example, when I converted to Judaism (which, in my case, was a year-long process) at no point was I asked to agree to certain list of beliefs. Instead, I was taught mostly about Jewish PRACTICES and traditions. As well as a lot about the history and language of the Jewish people. The other thing that Christianity is very much concerned with is SALVATION. The whole thing hinges on the question, “What must a person do (or believe) in order to be SAVED.” So, the assumption that most Christians make about Juday- ism is that Jews are ALSO concerned with salvation and that Jews simply have a different way of obtaining it. The further assumption, based mostly on the writings of Paul, is that Jews try to obtain salvation by obeying Jewish Law. But that’s simply not true because there is no such thing as Original Sin in Juday- ism, nor is there much of a focus on the exact details surrounding the afterlife. To put it simply: Jews do not follow Jewish Law in order to saved from some future punishment or in order to gain some future reward. For some Jews, they follow the Law simply because God told them to. For others, it’s because we believe that many of those laws (which we call mitzvot) serve a purpose in the here and now. The best way that I can explain this is by giving the following analogy: In our modern society, we have many traffic laws that are designed to keep everyone safe. If you break one of those laws – say, by going too fast in your car – you might get a ticket as a punishment. But do you obey the traffic rules simply because you don’t want a ticket? Perhaps, but I hope that you also obey them because, for example, you don’t want to hit some kid while passing through a school zone. Likewise, one of the Jewish mitzvot is to rest on Shabbat (or Saturday). We do this, not because we’re scared that God will punish us if we don’t but because we see a benefit in taking some time off at least once per week. Now, as you probably know, different Jews take a different approach to how carefully they follow this mitzvah – and I’ll get to that in a moment – but for now, please understand that for all Jews, no matter what branch they belong to, what they do or don’t do is NOT based on trying to earn a future reward. This is summed up by the following principle given by the early Pharisee Antigonus of Sokho: “Be not like servants who serve their master for the sake of reward. Rather, be like servants who do not serve their master for the sake of reward, and let the awe of Heaven be upon you.” Now, don’t get me wrong. I’m not saying that Christians are not at all concerned with what they do. Of course they are. But, in Christianity, belief always comes first, followed by a changed life. And I’m also not saying that there are absolutely no beliefs in Judaism. For some Jews, their only creed is the Shema Prayer: “Hear O Israel. The Lord is our God, the Lord is one.” For others, especially the Orthodox, there are the Thirteen Principles of Faith by Maimonides. My point is that, generally speaking, Christians put a stronger emphasis on believing and Jews put a stronger emphasis on doing. So, with that under our belts, let’s now look at the family tree. As I mentioned in Episode 1 of the Christian denominations series, Judaism has its roots in Ancient Israelite religion, which was practised by the Kingdoms of Israel and Judah. Israel and Judah were relatively small kingdoms, but they happened to be located right in-between two of the most important centers of civilization in the ancient world – Egypt and Mesopotamia – which is why Egypt, and then later Assyria and Babylon played such a huge role in their history. Now, there are two main explanations for where Ancient Israelite religion came from. One, of course, is that it came directly from God, through divine revelation – specifically when Moses received the Torah. The other is that it developed slowly, over time, based on its interactions with both Egypt and Mesopotamia. In fact, the scholarly consensus nowadays is that the Israelites actually started out as a subset of Canaanites and then slowly went from polytheism to monotheism over time. Either way, what we’re concerned with here is what happened during the late Iron Age. Basically, Israel fell to the Assyrians and Judah fell to the Babylonians but then following a brief exile in Babylon, the former inhabitants of Judah (now called Jews) were able to return to their land and rebuild their temple, which is why Judaism between 537 BCE and 70 CE is known as Second Temple Juday- ism. During this time, it was influenced by both Zoroastrianism (which was the religion of the Persians) as well as by Hellenism (which was the religion of the Greeks) but most importantly, by this point, Judaism was definitely monotheistic – which is, to this day, its defining feature. However, by the time that the Romans took over, there were four major sects within Second Temple Judaism: the Pharisees (who represented the everyday people), the Essenes (who were a mystical bunch), the Zealots (who wanted to fight against the Romans) and the Sadducees (who were the elites who ran the temple). To this was added a fifth group: the early Christians. However, Christianity quickly became a separate, mostly Gentile (meaning non-Jewish) religion. The early Christians who continued to maintain Jewish traditions, such as the Ebionites and Nazarenes, eventually went extinct, although there is evidence that they had an influence on the development of Islam before doing so. Anyway, the Essenes, Zealots, and Sadducees also all went extinct, back when the Romans destroyed the Jewish Temple in 70 CE. Thus, the only sect of Second Temple Judaism that survived was that of the Pharisees. Now, the New Testament does not have a lot of nice things to say about the Pharisees. But for Jews today, the Pharisees are actually our spiritual ancestors. After the destruction of Jerusalem, they set up a school in the nearby town of Yavne (known in Christian sources as Jamnia), where they helped Judaism evolve from being a temple-based religion to one that is based mostly on communal prayer and on studying the five books of Moses (also known as the Torah). The scholars at this Yavne school eventually became known as rabbis. Thus, Judaism as it exists today can more accurately be called RABBINIC Judaism, in order to distinguish it from the earlier Second Temple Judaism. One of the things that the early rabbis did was to develop the Talmud, which actually has two components: the Mishnah (which was written first) and the Gemara (which was written later and consists of commentary on the Mishnah). According to tradition, the Mishnah is based on the Oral Torah, which consisted of various clarifications that were given was given to Moses around the same time as the Written Torah. These were supposedly passed down by word of mouth until the time of the rabbis. However, according to modern critical scholarship, the Oral Torah likely does not go all the way back to Moses. But it does at least go back to the Second Temple Period – to figures like Hillel and Shammai, who lived just prior to the time of Jesus. If you want to learn more about the various rabbis mentioned in the Mishnah, we actually have a video on that, which I’ll link to in the description. Now, in case you’ve heard some of the nasty things that sometimes get said about the Talmud, let me make it clear that in those cases, the Talmud is usually being taken out of context, for anti-Semitic reasons. Rather than being a list of clear cut rules, The Talmud (and the various notes that now come with it are more like a collection of case law, in which various opinions are given in addition to opinions about those opinions and then opinions about the opinions about the opinions. Which is why a typical Talmud page looks something like this. Now, it’s at this point that I should bring up the Karaite Jews. Karaite Jews reject the Talmud and therefore some people claim that the modern Kara-ites can trace their lineage all the way back to the Sadducees. But what’s more likely is that they were simply a group that broke away from mainstream rabbinic Judaism around the year 800. An even earlier group to break away from (or at least lose contact with) Rabbinic Judaism is Beta Israel, based in Ethiopia. They may go all the way back to Second Temple times but there is also evidence that they initially maintained some contact with the early rabbis but then, for some reason, that contact was eventually severed. It wasn’t actually until modern times that Beta Israel was quote end quote “rediscovered” and integrated back into mainstream Judaism. So, again, I wouldn’t consider Beta Israel to be outside of Rabbinic Judaism but rather to be a unique stream within it. But then there’s the Samaritans, who definitely ARE a separate group from Rabbinic Jews. They claim to be the descendants of the Northern Ten Tribes of Israel. However, according to historians, the situation is much more complicated. When Assyria conquered Israel, some Israelites were carried away and then non- Israelites were brought in to replace them. However, other Israelites simply moved south to Jerusalem, where they became integrated into the Kingdom of Judah. Then, when the Babylonians conquered Judah, a split occurred whereby many of the elites were carried off to Babylon, whereas the every day people were left behind, where they sometimes intermarried with foreigners. When the Judean elites returned to rebuild the Jerusalem temple, some of those who had been left behind (who the Bible calls “the people of the land”) wanted to build a separate temple, which they did at Mount Gerizim – which happened to be in the territory where the northern tribes used to live. So, to me, it’s unclear whether the Samaritan-Jewish division was more about an ethnic division or a class division. Either way, what we do know is that the Samaritans eventually dwindled in size and today consist of around 850 people. Okay, so let’s now look at how the main branch of Rabbinic Judaism evolved. Generally speaking, from 70 CE to around 1740 CE, there was nothing within Judaism that was anything like what the word denomination refers to – there was simply Judaism. This is partly because Jews were very much the minority wherever they were found so when you’re already a small, persecuted group, you tend to stick together. However, it also boils down to the fact that Judaism – to this day – has no central leadership. If you’re looking for an analogy from within the Christian framework, it would be best to say that Jews follow a congregational style of governance, sort of like the Baptists. Rabbis get trained at rabbinical colleges (where some rabbis end up being more influential than others) but then each congregation gets to choose who they want to be their rabbi and how they want to run things. Although, note that nowadays, some countries do have what’s called a Chief Rabbi – which I’ll get to later. Now, don’t get me wrong. When I say that there was just one Judaism until 1740, I’m not saying that there were absolutely no differences to be found – there were. Which brings me to the terms Sephardi, Ashkenazi, and Mizrahi. But please note – these are NOT different denominations. They are more like regional subcultures. To explain, let’s bring up a map. Basically, following the fall of Jerusalem, Jews ended up all over the Roman Empire. One particular area where a lot of them ended up is in what we today called Spain and Portugal. Jews from this area became known as Sephardic Jews (S’pharad simply being the Hebrew word for Spain). For many centuries, they were ruled by Muslims, who generally treated them very well. However, following the Reconqista and the shift back to Christian control, Jews were expelled from the Iberian Peninsula and thus many of them ended up back in the Middle East (where they were welcomed by the Ottoman Empire). Others ended up in North Africa, or in the Low Countries, or in the so-called New World, where they settled long before the arrival of the now more dominant Ashkenazi Jews. The word Ashkenazi comes from the name Ashkenaz, which was a very old Jewish name for Germany. Based on recent DNA studies, we now know a lot about the origins of the Ashkenazi Jews. It is now thought they originated in Southern Italy before next settling in Germany, around the year 800. At some point though, their numbers dwindled to around just 350 people, which led to what’s called a genetic bottleneck. Before this point, there was a good deal of intermarriage with non-Jews (particularly Southern Italians) but then after this point, the group mostly intermarried amongst themselves – resulting in the creation of a distinct ethnic group, called Ashkenazi Jewish, which has clear DNA markers that can show up on a DNA test. But take note, even though Ashkenazi Jews are at least partially European, a good amount of their DNA can still be traced all the way back to the Middle East, particularly along the male-only line. I should also note that while the Ashkenazi Jews originally settled in Germany, most of them ended up being pushed into Eastern Europe, which is where most of them lived until the twentieth century. Okay, so, in addition to Sephardic Jews and Ashkenazi Jews, there are also Mizrahi Jews, which is sort of a catch all term for Jews that never left the Middle East. Mizrahi Jews ended up assimilating a lot of Sephardic customs though (because, remember: many Sephardic Jews ended up back in the Middle East) so take note that nowadays, the Mizrahis are often lumped together with the Sephardi Jews. But again, before I move on, I want to emphasize that the Sephardi vs Ashkenazi division has nothing to do with denominations, nor with any theological differences. In Judaism, we have a concept called Minhag, which can be roughly translated as “customs”. Sephardi Jews and Ashkenazi Jews may have different minhag but they share the same religion. The best analogy from within the Christian framework would be to compare Catholics who use the Latin rite with those who use the Syriac rite. Their clothing and liturgy might be different but their theology is not. To this day, Ashkenazi Jews rely heavily on philosophical works developed by Sephardi Jews – and vice versa. One good example is Maimonides, who I mentioned earlier as being the one who developed the thirteen principles of faith. He was Sephardi but he’s just as important to Ashkenazis. In contrast, there’s Rashi, whose commentaries are included in all modern editions of the Talmud. He was Ashkenazi but is also considered authoritative by Sephardi. Now, before I move on to the modern branches of Judaism, I want to point out a book called the Shulchan Aruch. Written in 1565 by the Sephardic rabbi Joseph Karo, it also contains notes by the Ashkenazi rabbi Moses Isser-less. To this day, it’s kind of THE authoritative text for all things related to Jewish law. But it’s important to note that it is used by both Ashkenazi Jews and Sephardi Jews, although when it comes to minhag, or customs, Ashkenazis follow the rulings of Rabbi Isser-less, whereas Sephardis follow the rulings of Rabbi Karo. Okay, so like I say, from 70 CE to around 1740 CE, there was pretty much just one Judaism, albeit with different customs depending on where you lived. But from 1740 onwards, this changed. Nowadays, it is said that Judaism (particularly in Western countries) has three main branches: -Reform, Conservative, and Orthodox. So, before we continue down the tree, I want to explain the main differences between these three branches. At the end of the day, the difference boils down to just one thing and one thing only: their approach to Jewish law (which is called Ha-LA-khah) -Orthodox Jews see Ha-LA-khah as being binding and, for the most part, unchanging. Binding means you HAVE to follow it. Not in order to obtain salvation but simply because God says so. So, Orthodox Jews follow the law very carefully, in the same way that it’s been followed for over 2000 years. In contrast, Conservative Jews (known as Masorti Jews outside of North America) see Ha-LA-khah as being binding but not unchanging. In other words, the Law should evolve over time, in order to keep up with how human society has evolved. So, for example, -Orthodox Jews won’t drive a car on Shabbat because both combustion engines and electric engines involve lighting a fire and in the Torah, lighting a fire is considered work and you’re not supposed to work on Shabbat. However, -Conservative Jews have come to the conclusion that, in our modern world, being able to attend synagogues (which are often no longer within walking distance), is more important than following the original rule. So, Conservative rabbis have actually changed Jewish law to say that driving a car on Shabbat is permitted for this special circumstance. They have done similar things in terms of allowing women to become rabbis, and supporting LGBT rights. Now, before I move on, let me mention the principle of Pikuach nefesh, which is followed by every branch of Judaism. This law states that any other law can be broken in order to protect the life or health of a person. So, for example, if a person has a medical emergency on Shabbat, even the most Orthodox Jew WILL drive a car in order to get that person to the hospital as fast as possible. However, there are three exceptions: You can’t murder, you can’t worship idols, and you can’t commit a sexual sin. Okay, so finally, there are Reform Jews. Reform Jews see Ha-LA-khah as being neither binding nor unchanging. This means that each individual Jew can make up their own mind about how to follow Jewish Law. So, for example, the Torah says that Jews must not eat certain shellfish, such as prawns, but it says that beef is okay. However, in today’s world, due to climate change, it can be argued that eating beef is more problematic than eating prawns so some Reform Jews might decide to adopt a full pescitarian diet for ethical reasons instead of following traditional kosher rules. A lot of Reform Jews like to focus on the phrase Tikkun Olam which means “repairing the world” and therefore they tend to prioritize ethical mitzvot over ritual mitzvot. Now, these may seem like some pretty big differences but surprisingly, on the surface, these three groups can often look almost the same. The one exception to this is a subset of Orthodox Jews known as Haredi or Ultra-Orthodox (although note that the term Ultra-Orthodox is usually considered offensive). Haredi Jews can be broken down further into Hasidic and non-Hasidic. I’ll explain Hasidic Judaism in more detail in a moment but for now, note that these are the Jews that tend to be Jewish in very visible ways. They are the ones with big black hats and long side curls. Many Christians, when forming a mental picture of what a Jew looks like, will tend to think of a Hasidic Jew. Well, I just want to caution you against that stereotype because that would be like a Jew assuming that all Christians look like this. Even among Orthodox Jews, there are many who don’t really stand out as being Jewish in a highly visible way and are more integrated into the greater society. These non-Haredi Orthodox Jews are usually called “Modern Orthodox”. Okay, so how did all these various branches of modern Judaism come about? Well, let’s actually start with Hasidism. It was founded by the Baal Shem Tov, who lived in what is today Ukraine during the 1700s. Which is why I’ve shown the Hasidic movement as stemming from the Ashkenazis. However, take note that nowadays, some Sephardis have also adopted Hasidism. What a lot of non-Jews don’t realize about Hasidism is that it is actually a very mystical version of Judaism, in addition to being outwardly quite conservative. It relies heavily on Kabbalah, which is a mystical school of thought within Juday- ism that goes back to Isaac Luria in the 1500s and Moses de León in the 1200s and perhaps even further. The other thing you need to know about Hasidism is that each Hasidic group is centered around a single rabbinical dynasty that can be traced back to a specific Eastern European village. So, take for example, Chabad, which is one of the largest and most well-known Hasidic groups. It was originally based in a Russian village called Lyubavichi, which is why followers of Chabad are also known as Lubavitchers. The famous twentieth-century leader of this group, Mendel Schneerson (1902-1994), was a descendant of Shneur Zalman, the founder of Chabad. However, not all Ashkenazi Jews embraced Hasidism. Those who did not became known as Mit-NAHG-dim, meaning “opponents” although they would later become known as Litvaks because a lot of them were based in Lithuania. Around the year 1770, a major event occurred (mostly among the Mit-NAHG- dim) known as the HAS-kalah, or Jewish Enlightenment. It stemmed from and was very similar to, the general Age of Enlightenment that had occurred in Europe about a century earlier. Basically, it led to Judaism being re-examined using the lens of modern critical scholarship. But it was not all simply about new ideas. It was also about new freedoms. Around the same time as the HAS-kalah, Jewish emancipation was achieved throughout most of Europe, meaning that for the first time, Jews were given the same legal rights as Christians. At this point, some Jews simply became secular, whereas other Jews (particularly in Germany) sought to “reform” Judaism in order to bring it up to speed with what had been learned through science and textual criticism. Now, for the next little while I’m going to be talking exclusively about the United States. That’s because, other than Israel, this is where most of the world’s Jews currently live. But don’t worry, once I’m done, I will be talking about Israel and other countries as well. Note that it’s really only in the US (and in some similar countries like Canada and the UK) that Judaism can be divided into various denominations. So, let’s start with the migration of German Jews to the US between 1840 and 1860. Prior to this point, most Jews in America had actually been Sephardic. But pretty soon, most Jewish congregations were not only Ashkenazi but they were also leaning toward Reform. So, in 1873, the Union of American Hebrew Congregations was established in order to serve as the main organization for American Jews. This was followed by the founding of Hebrew Union College in 1875 as the main rabbinical school. However, while most American Jews were Reform at this point, some were not. Therefore, in 1886, some more conservative-leaning rabbis broke away from Hebrew Union College and established instead the Jewish Theological Seminary. However, please note that, these so-called “conservative” Jews were only conservative in comparison to Reform Jews. In the eyes of many Eastern European Jews, these so-called conservatives were actually quite liberal. What happened next was that many of those Eastern European Jews ended up migrating to the US between 1880 to 1925. They were even more conservative than the conservatives and thus became known as Orthodox. Thus, we ended up with three main branches within American Judaism. The Union of American Hebrew Congregations ended up being the main organization for Reform Jews (eventually changing its name to the Union for Reform Juday- ism); the United Synagogue of America, established in 1913, became the main organization for Conservative Jews (although it too that later changed its name to the United Synagogue of Conservative Judaism). Finally, the Orthodox Union, established in 1898, became the main organization for Modern Orthodox Jews. Now, even if you’ve never heard of any of these organizations, you’ve probably seen this symbol on various food packages. It means that the Orthodox Union has deemed that item to be kosher. I also want to point out Agudah, which is another Orthodox organization, separate from the Orthodox Union. It consists mostly of Haredi congregations, both Non- Hasidic and Hasidic (although notably, Chabad is not a member). Altogether, among those who attend synagogue in the US, approximately 50% are Reform, around 30% are Conservative, and 20% are Orthodox. I should also point out Reconstructionist (or Reconstructing) Judaism, which can be considered a fourth branch of modern Judaism. Founded by Mordecai Kaplan in the 1950s, it can be seen as a breakaway from Conservative Judaism. However, like Reform Judaism, it does not see Jewish Law as being binding. But in contrast to Reform Judaism, it tends to place more value on preserving old traditions and on maintaining a very distinct Jewish identity. So you can kind of think of Reconstructionist Judaism as being somewhat conservative on the outside but very liberal on the inside. There’s also Renewal Judaism, which is even more recent, having its roots in the counter-cultural movement of the 1960s and 70s. It too is a very liberal branch of Judaism but tends to incorporate more mystical elements, from Hasidic Juday- ism – which is why its followers are sometimes nicknamed “hippie Jews”. Now, one other thing I should make clear is that, in Judaism, denominational lines can be quite blurry, especially in areas where there aren’t many Jews. So, for example, I live in Canada and when I converted to Judaism, I did so through a Reform synagogue, although one of the teachers was a Reconstructionist. However, after one year of study and the approval of a beit din, I had a Hatafat Dam Brit performed by an Orthodox rabbi and I was immersed in a mikveh at the Orthodox synagogue. On top of this, the synagogue that my wife and I are most likely to attend, simply because it’s the closest one to our home, is actually Renewal. So, when people ask me which branch of Judaism I belong to, it’s a difficult question to answer. I usually just say that I’m a progressive Jew, which basically encompasses everything other than Orthodox and, in North America at least, is the dominant type of Judaism. But even between Progressive Jews and Orthodox Jews, there is often a lot of mixing. While each set of rabbis might hold very different views, the actual members, might not. So, it’s not unusually for a Jew with Reform leanings to attend an Orthodox synagogue or a fully observant Orthodox Jew to attend a Reform synagogue. And then, of course, there are sometimes separate Sephardi congregations – they usually see themselves as being outside of the whole Reform-Conservative-Orthodox trichotomy. But then there’s also individual Sephardic Jews who DO see themselves as belonging to one of the three streams. So, it’s complicated. There are even Humanist Jews who do not even believe in God but still gather to celebrate certain holidays or rights of passage. Now, what about Messianic Jews? Well, Messianic Jews are really Christians so I actually talked about them already, on my series about Christian denominations. If you’re interested to hear my take on them, you can find it in Episode 8. Okay, so that was just how Judaism works in the US, and maybe a few other countries like Canada and the UK. In the UK there are actually two major Reform denominations: Liberal Judaism and the Movement for Reform Judaism. However, quite recently (in April of 2023) they announced their intention to merge into a single organization. They also have a chief rabbi for their Orthodox Jews, who you might have seen in the news recently as he participated in the coronation of King Charles III. Let’s next look at how Judaism works in Israel, which now has a Jewish population that has surpassed that of the United States. Although Reform and Conservative synagogues do exist in Israel in small numbers, the Reform- Conservative-Orthodox trichotomy is far less important there. Instead, in Israel, Jews are usually classified into four main categories. First there are the Hiloni. These are secular Jews and they actually make up a full half of all the Jews in Israel. Next are the Masorti, who are “traditional”, meaning that they are only partially observant. They make up another quarter of the Israeli population. The final quarter consists of the Dati and Haredi. These are the fully observant Jews, with the Haredi (like I discussed earlier) being the most strictly observant. Now, I’m not going to address Zionism in this video because Zionism is more of a political thing than a religious thing. Individual Jews across the world have differing views on Zionism and the politics within Israel so it’s important to remember that just because someone is Jewish, that doesn’t mean that they support every single thing that the State of Israel does. But returning to the four categories of Israeli Jews, I want to make it clear that these are NOT four different denominations. For the most part, Israeli Jews are not really divided into denominations at all. Instead, anything to do with Jewish religious matters in Israel falls under the jurisdiction of the two Chief Rabbis – one of whom represents Ashkenazi Jews and the other who represent Sephardi Jews. This system is actually the one that is used in most countries in the world. Some countries, such as France, have just one Chief Rabbi, whereas others, like Argentina have two. Like with Judaism, Denominations in Islam aren’t as clear-cut as they are in Christianity. It’s not uncommon for people to hold a mix of beliefs from different denominations. The term denomination itself might not apply here very accurately. Let’s get into it and I’ll explain along the way. The first thing I would like to address is that most religions have multiple stories of their origins, typically there are one or more traditional accounts along with one or more academic accounts. For example, as Matt mentioned in his video on Judaism, while Jews believe their religion to have begun when Moses received the Torah, academic scholars believe it to have emerged out of a mix of Ancient Israelite, Egyptian, and Mesopotamian Religions. Similarly, for Islam, there’s a traditional account that states that Islam began with Adam, the first human, and subsequent prophets which include Noah, Moses, and Jesus, preached Islam but in a different form. Finally, it came into its current shape with Prophet Muhammad when he received the first revelation of the Qur’an in 610CE or so. However, academic scholars believe that Islam came out of the mixing of various religions which included the ancient Arabic pagan religious traditions and a group of people known as Jewish Christians, specifically, Ebionites & Nazarenes who upheld the Laws of Judaism but also believed Jesus to be a Massiah. They may have fled into Arabia to avoid persecution where they inspired the religion of Islam. Islamic Tradition mentions a group known as Hanifs who followed the true monotheism of Prophet Abraham which may or may not have been these Jewish Christians. Anyhow, according to Islamic Tradition, Islam began with the revelation of the Qur’an to the Prophet Muhammad around 610 CE. From then to his death around 632, the Prophet continued to receive revelations from Allah, the Arabic word for God, which were later compiled into a book format known as the *Qur’an* or Recitation. The Qur’an forms the core of Islam and is universally held up by Muslims as the highest authority on their religion. They might disagree on interpretations of the Qur’an but all Muslims hold it up above everything else. In 622, around 11 or 12 years after the first Revelation, the Prophet went into exile from his birth city of Mecca and formed a community in a city called Yathrib, which later came to be known as Madinah. This Emigration of the Prophet is known as the Hijrah and is considered a very important point in the history of Islam. So much so that this year marks the beginning of the Islamic Lunar Calendar. It also marks a changing point in the Qur’an. The Qur’an is divided into 114 Chapters known as the Surahs. The Meccan Chapters, which were revealed during the Prophet’s time in Mecca, focus more on, for lack of a better term, abstract concepts. To generalize, the Qur’an talks about things such as *Tawhid* or Monotheism, the oneness of God, the Day of Judgement or as it’s called in the Qur’an, the Hour, when the world will end and humanity will be resurrected to face the final judgment for where they’d spend eternity, Heaven or Hell. In other words, these chapters focused on Theology. However, after the Hijrah, the Qur’an started talking more about, again for lack of a better term, matters of the world. Because in Madinah, the Prophet wasn’t just a Prophet, he was a political leader so he had to arbitrate over disputes, go to war, do diplomacy, etc. So, the Qur’an also focuses on such matters at this point. In other words, these chapters focused on Jurisprudence or Law. This is important because in Islam there are two important distinctions when it comes to what one believes. The first is your Aqidah which deals with the theological nature of Islam while the second, the Fiqh deals with the judicial nature of Islam. Where the Fiqh deals with what to do with lawbreakers, the Aqidah deals with why someone becomes one. Where the Fiqh would say the punishment for someone who commits a particular sin is this or that, the Aqidah would ask whether the sinner has free will or whether everything is predestined. These two do overlap and the Aqidah does guide the Fiqh but not always. The Prophet Muhamad passed away in 632 and immediately, cracks began appearing in the community of the Believers. The first point of disagreement was, who would lead the community as its new political leader. Some senior followers of the Prophet elected his close friend Abu Bakr as the first *Khalifa* or Caliph. Caliph simply means successor or deputy. The Caliph was to be the new political leader of the Believers and was known as *Amir al-Muminin* or literally, Leader of the Believers. However, another party of followers of the Prophet wanted Ali ibn Abi Talib, the cousin and son-in-law of the Prophet to succeed him as Caliph. It’s tempting to call this decision as having laid the foundation of the division between Sunnis and Shias, the two largest sects of Islam. However, those two sects wouldn’t really crystalize till the 11th century so it would be better to call these two groups Proto-Shias and Proto-Sunnis. The division is often oversimplified by saying that the Proto-Sunnis were the ones who supported Abu Bakr while the Proto-Shias were the ones who supported Ali. Initially, this was the case, the division was merely about who would lead the community. However, over time, the division began to get more and more complex. This was because the community expanded really quickly. During the Prophet’s lifetime, he conquered and allied with much of the Arabian Peninsula. After him, the caliphs sent their armies into the Greater Middle East. Within a few decades, the Believers ruled everything between Tunisia and India. In the process, they defeated the Byzantine and the Sassanid Empires. As you might expect, this huge empire brought its own problems. The Caliphs had to make judgments and policies in political, social, and military matters. The Believers tried to follow the law laid down in the Qur’an, as it was and is the highest authority. With things that weren’t directly addressed in the Qur’an, the Believers looked at the examples laid down by the Prophet in his lifetime. These examples, along with his sayings, formed a canon of the Islamic Tradition known as the Sunnah of the Prophet. However, there were still many many things that had no direct parallels in the Qur’an or the Sunnah. How do we resolve that? This question divided the Muslims further. Let’s first look at how the Sunnis answered this question. Again, to grossly oversimplify, the Proto-Sunnis, who get their name from the Sunnah, believed that the examples of the Prophet can guide the Believers along with the opinions and comments of learned men and occasionally women, who came to be known as the Ulema, and who had spent considerable portions of their lives studying the Qur’an and the Sunnah. The Ulema weren’t exactly priests but they were not that dissimilar to Rabis. In fact, a lot of Islamic Jurisprudence has parallels with Jewish Law. Anyhow, among the Ulema there were some distinguished figures who are more venerated than the others who came to be known as Imams. While Sunni Imams were respectable figures who were considered authorities on the subject of jurisprudence, they weren’t infallible and they were merely educated human beings. However, the Proto-Shias believed that their Imams were infallible. They believed that the Imam has to be a descendant of the Prophet through his daughter Fatima and her husband, Ali ibn Abi Talib. The Proto-Shias believed that the Imam had divine guidance and was the sole authority on how to interpret the Qur’an and the tradition of the Prophet. Ali ibn Abi Talib is considered the first Imam and then his two sons, al-Hasan and al-Husayn are the second and third, respectively. The disagreement over Imams and their role in Islamic Society is perhaps the biggest distinction between the Sunnis and Shias, even today. Both have their own chains of Imams who are considered founders of their various schools of Islamic Jurisprudence and developed their own interpretations of Islamic Law known as the Shariah. However, It must be kept in mind that back in the day, this wasn’t a binary division, rather it was more of a spectrum where people could and did mix elements from both. Let’s look at the Sunnis first. Sunnis make up roughly around 90% of the Muslim population with the remaining 9% being Shia and the rest making up less than 1%. Among the Sunnis, there are four Schools of Jurisprudence or Fiqh. These are the Hanafi, which is the largest and is popular in India, Pakistan, Turkey, and parts of the Middle East. The Maliki which is popular in Africa and previously was also the predominant school in Muslim Spain. Then the Shafi’i and Hanbali, both of which are mostly common in the Middle East with the Hanbali being dominant in Saudi Arabia. There used to be a fifth one named Zahiri which was popular in Muslim Spain and North-Western Africa but it has since died out but recently, with the Islamic Revivalist movements it is starting to come back, we’ll talk about that in a moment. Now, early on in its life, Islam came into contact with the Greeks and their way of thinking. So, there was a debate in the Islamic World about what way of thinking should be followed. Should we adhere rigidly to the Qur’an and the Sunnah or should a logical approach to rational thinking be developed for our worldly problems? This led to the creation of the Schools of Theology. The Athari are considered the Traditionalists who stick to the Qur’an and Sunnah while the Mu’tazilites are seen as those who follow reason and rational thinking much more. The Ash’ari and the Maturidi are somewhere in between, Although, the divisions between these schools, which are quite clear in theory, weren’t as neat in practice. For example, the Mu’tazilites, while claiming to be rationalists and progressive, were behind one of the biggest inquisitions in Islamic History. This inquisition also stopped Islam from having something of a Pope. A little bit about that inquisition, which is called the Mihna. It was during the reign of the Abbasid Caliph al-Ma’mun. The main question was about the nature of the Qur’an, whether it was created at the time of revelation to the Prophet or whether it had always existed. The implications of that were that if the Qur`an has always existed, since the beginning of time, then it is true for all times and its interpretations can not change or be updated over time. However, if it was created at the time of revelation, then it meant that the Qur’an applied only to that time and its meaning can be changed according to the times. Al-Ma’mun believed in himself as being the Imam and having the power to define Islamic Theology and Jurisprudence rather than the body of learned men and women known as the Ulema. The Mu’tazilites supported him while the most ardent opponent was Imam Ahmad ibn Hanbal, the founder of the Hanbali School. People were forced to support al-Ma’mun’s doctrine of the created Qur’an and refusal led to imprisonment, torture, seizure of property, etc. When the inquisition failed, the Mu`tazilites fell into decline and eventually died out but recently, people have been claiming to be neo-Mu’tazilites and trying to revive the rationalist that is often imagined as being the core of their doctrine. Since the Mihna failed, Sunni Caliphs never again tried to have the power to define Islamic Theology and Jurisprudence directly. That is why Sunni Islam has no Head of Faith like the Pope. Over time, the schools of theology and the schools of jurisprudence came to be associated with each other. For example, the Hanbalis follow the Athari School while the Hanafis follow the Maturidi one. The Hanbalis stick to a more literal meaning of the Qur’an and the Sunnah, while the Hanafis, being a centrist school, do use some rational thinking as well, along with analogy and consensus to form judgments. However, for most Muslims, their schools of theology aren’t very clear. They usually identify with the Madhhab or School of Jurisprudence, more than the School of Theology. In fact, even Mosques can be named after the Madhhab of the people who manage them. Usually, in Muslim-majority countries, people tend to go to the mosque that is managed by people of their own Madhhab because mosques are primarily used for prayers and the way to pray also changes from Madhhab to Madhhab. However, in Western countries, people go to whatever mosque is available as long as it follows their sect, ie. the Sunni or Shia ones. In the 18th century, the Muslim world began to lose much of its power as the Ottoman and the Mughal Empires entered an era of decline and the Europeans began to take over. At this point, Muslims had to face the question of why this had happened. Many scholars came to the conclusion that Muslims had slid away from true Islam and had become sinful which led to this decline. As a result, many revivalist movements appeared in the Islamic World. The first one came from India under a man named Shah Wali Ullah Dehlawi in the early and mid-18th century. He advocated for Muslims to stop following medieval Imams such as the founders of the four Madhhabs and instead focus on learning for themselves what the Qur’an and the Sunnah teach. He and his son translated the Qur’an into Persian & Urdu respectively, which were the two dominant languages among Indian Muslims at the time, to make Qur’an more accessible to the people. Towards the end of the 18th century, another reformer was active in what is today Saudi Arabia. His named was Muhammad ibn Abd al-Wahhab. He also advocated for a similar disassociation with the Medieval Imams and their schools and for reevaluating the Qur’an and Sunnah. Over time, his doctrine, known as Wahhabism, came to become dominant in Saudi Arabia. Wahhabis are often put in the same box as the Ahl-e-Hadith who were born in India. The two movements might’ve inspired each other. They’re both Ghair-Muqalid meaning they claim to not adhere to any medieval school but in fact, they do kinda adhere to the Hanbali one. They call themselves Salafi after the Salafi Movement which advocated for a return of Muslims to the ways of the Aslaf or the Elders, meaning the First Generation of Muslims. Wahaabis are more… fundamentalist, if you will, while the Ahl-e-Hadith are a bit more moderate. The Ahl-e-Hadith came from the followers of Shah Wali Ullah along with the Deobandis who followed Shah Wali Ullah but also adhered to the Hanafi Madhhab. They, along with the Barelvis, are the majority of the Muslims in India and Pakistan. The Barelvis are kinda Hanafis mixed with a lot of Sufism. So, while the Ahl-e-Hadith, the Wahaabis, and the Deobandis, don’t like Sufism, the Barelvis do. Quite a lot, actually. Speaking of the Sufis, we’re not gonna be talking about them in detail here because they’re very complicated. Sufism is a mystical form of Islam and they have many orders and brotherhoods that believe in a range of religious traditions. Some are strictly Shia, some are strictly Sunni while the rest are somewhere in between. Then we have the Shias. We have another video on the lines of the Shia Imams so be sure to watch that one to get a better understanding of their individual lines. But anyhow, Shias believe in the infallible Imams from the descendants of the Prophet. While these Imams were alive, they didn’t need to form schools of Jurisprudence in the same way that Sunnis had to but eventually, they did as well. I think an interesting point of how flexible the Shia-Sunni Split was early on is that the founder of the Hanafi school, the biggest school of the Sunnis, was a student of Imam Ja’far as-Sadiq, the founder of the biggest Shia school. Among the Shias, the main three sub-sects are the Zaydis who believe in the Imamate of Zayd ibn Ali and believe that the Imams must also fight for the Caliphate. They’re mostly found in Yemen. Then we have the Isma’ilis and the Twelvers. The Twelvers are the majority of the Shias today at around 85%. Both the Isma’ilis and the Twelvers, who are also known as the Imamiyyas, follow the teachings of Imam Ja’far as-Sadiq. Generally speaking, the Shias do believe in the Sunnah of the Prophet as well but they only take parts of the Sunnah that are narrated by Companions of the Prophet who sided with Ali. These parts of the Sunnah are then interpreted by the Imams whose teachings are followed, then, by the Shias. There was also another sub-sect known as the Seveners who are now considered extinct. All three of these Ja’fari sub-sects were divided over the succession to Imam Ja’far as-Sadiq. Again, watch the other video. The Isma’ilis were a much more active group in the 9th and 10th centuries. They formed their own caliphate in Egypt in 969 and considered their caliphs to be Imam as well. As a result, their Jurisprudence also has teachings from the Fatimid Imams along with those of Imam Ja’far. They became further divided over succession. However, there were some groups of the Isma’ilis that rejected the Fatimid Caliphate and formed their own sub-sects. All of these are now extinct but the most popular are the Qarmatians who are universally reviled by Muslims because they sacked the city of Mecca in 930 and stole the sacred black rock. From the Fatimids, eventually appeared a group of people known as the Druze, who aren’t considered Muslim and are a major religious group in Syria today. Their theology is quite secretive and unknown to most outsiders. One of the things they believe in is the Reincarnation of the Soul. The Twelvers became the dominant group in Iran during the Safavid Empire’s reign. They themselves had a disagreement that led to what can be called their own Madhhabs, the Usuli and the Akhbari. The Akhbari form the majority of the Twelver Shias and believe in only using the traditional teachings to form judgments while the Usulis believe that reasoning can and should be used as well. One branch of the Twelvers eventually became the Alawites who primarily live in Syria and Turkey. They’re not considered Muslim by most other sects of Islam. They’re often confused with the Alevis who are in a similar Islamhood-disputed situation but they’re probably more of a Sufi order than a Shia sub-group. Finally, the Babist and Baha’i faiths also came from the Twelver Shias. While they’re certainly not Muslims, they do hold on to a lot of things from the Shias. In Episode 6 of Matt’s Christian Denominations Family Tree Series, he talked about the Millerites who believed that Jesus would be returning in the year 1844. The lack of Jesus’ return led to the event known as the Great Disappointment among his followers. However, some Baha’i believe that Christ did return in 1844 as Baha’ullah, the founder of the Baha’i faith declared himself to be the Mahdi, a Messianic figure who is to return, according to both Shias and Sunnis, around the end of time. Rainn Wilson, who plays Dwight Schrute on The Office (US) is a member of the Baha'i faith. The third major sect of Islam is popularly known as the Kharijites. However, we’ve used the term Muhakkima here. Okay, I won’t go into too much detail, you can check out my videos on Al Muqaddimah for that, but there was a civil war between Ali ibn Abi Talib and Mu’awiyah ibn Abu Sufyan known as the First Fitna. Ali was the Caliph and Mu’awiyah was the governor of Syria who refused to recognize Ali as Caliph. They went to war and faced each other in the Battle of Siffin where there was so much bloodshed that the two sides agreed to arbitrate instead of fighting. Some of the people on Ali’s Side, which by the way, were called the Shia tul-Ali, that’s where the name Shia comes from, decided that this was wrong. They believed that Mu’awiyah had, by fighting the caliph, gone against Islam and so he must be fought until he was defeated. Arbitration, they said, was against the Law of God. They left Ali’s camp and formed a third side, known as the Kharijites, or those who left. They were the very first actual division in the Believers community. The Kharijites followed a very rigid and extreme interpretation of Islam and stuck to a our-way-or-death approach. However, these days, the Kharijites are said to be extinct, rather a more moderate version of them called Ibadis can be found in countries like Oman. They prefer not to be called Kharijites and claim to have nothing to do with them which is why they are both shown here as having branched off from the Muhakkima rather than from each other. The Muhakkima is the term used for the people who left Ali’s camp. There were other offshoots of the Kharijites as well throughout history but most of them have gone extinct over the centuries and the Ibadis are pretty much the only major group of this branch left. They’re found as the majority of the population in Oman. Finally, we have two groups of people that call themselves Muslims but their Muslimhood is disputed. First are the Ahmadis. They were founded by a man named Mirza Ghulam Ahmad in India. Almost all other groups of Muslims accuse the Ahmadis of uplifting Mirza Ghulam Ahmad to the level of a prophet and hence call them non-Muslims because according to Islam, Prophet Muhammad is the last Prophet, and claiming that anyone after him is a Prophet is going against the very fundamental beliefs of Islam. Hence other than the Ahmedis, no one considers them Muslims. This goes so far that I’m sure there will be people in comments telling us that we shouldn’t even mention that in a video about Muslims at all because they’re not Muslim. Then we have the Nation of Islam. Founded by Wallace Fard Muhammad, the Nation of Islam is popular in the US, specifically among Black Americans. Like the Baha’i, the members of the Nation of Islam claim that the founder Wallace Fard Muhammad was the Mahdi and perhaps even Divine to some extent. Some of its most famous members are Elijah Muhammad, who succeeded Fard Muhammad, and Malcolm X, who left the Nation of Islam in 1964 to follow more mainstream Islam. Elijah Muhammad’s son Wallace took the Nation of Islam in the direction of becoming more mainstream and hence, closer to Sunni Islam. Eventually, he dissolved the old Nation of Islam. However, Louis Farrakhan revived it and so, it still exists today.

World Religions Explained (Full Series).es.srt

00:00:00,400 --> 00:00:05,400 Hola. Este es Matt Baker. El año pasado, después de una serie de videos de ocho partes, lanzamos nuestro póster del Árbol genealógico de las denominaciones cristianas, que incluye todas las ramas principales del cristianismo y muestra cómo están relacionadas. Bueno, desde entonces he estado haciendo videos similares para otras religiones y hoy me complace anunciar que finalmente he combinado todos estos cuadros en otro nuevo póster, al que he titulado Árbol genealógico de las religiones del mundo. Incluye una versión simplificada del árbol de denominaciones cristianas pero, lo que es más importante, también incluye los árboles que hice para el judaísmo, el hinduismo, el budismo y el islam. Además de esto, también agregué varias cosas de las que aún no he hablado, como las religiones chinas, las religiones populares y las religiones esotéricas. Entonces, antes que nada, puedes ver aquí en la parte superior que he incluido una infografía que muestra el número aproximado de seguidores en cada religión principal para que puedas tener una idea aproximada de cómo se descompone la población mundial . Ahora bien, independientemente de la fuente de datos que se utilice (he utilizado la de una organización llamada Pew Research Center), en lo que todas las fuentes coinciden es en que las cuatro religiones más importantes del mundo son, en orden: el cristianismo (con alrededor de 2,4 mil millones de seguidores), el islam (con alrededor de 1.800 millones), el hinduismo (con 1.200 millones) y el budismo (con 500 millones). Así que estos son los “4 grandes” indiscutibles. Sin embargo, dentro del campo de los estudios religiosos, a menudo se dice que hay CINCO religiones mundiales principales, no cuatro, siendo la quinta el judaísmo. Pero quiero dejar claro que el número de personas que siguen el judaísmo es en realidad extremadamente pequeño en comparación con los otros cuatro (sólo 16 millones). La única razón por la que se incluye al judaísmo como una de las principales religiones del mundo es por su antigüedad y porque es la religión madre tanto del cristianismo como del Islam. Si simplemente nos concentráramos en el tamaño, la quinta religión más grande del mundo (y la única otra que destaca por ser realmente grande) sería la religión popular china, o como la he llamado aquí, el sincretismo chino. Sincretismo significa una mezcla de diferentes ideas religiosas y, de hecho, la religión china se destaca porque en realidad no es una sola cosa. También me gustaría señalar que aquí a la derecha hay otra infografía, esta vez un mapa que muestra la religión dominante en cada país. Una vez más, los cuatro grandes (cristianismo, islamismo, hinduismo y budismo) realmente destacan, al igual que el sincretismo chino. Muy bien, comencemos ahora desde arriba, donde tengo una imagen denominada "Religiones prehistóricas". Esta imagen es de Göbekli Tepe, en lo que hoy es Turquía. Göbekli Tepe es la estructura construida por el hombre más antigua del mundo y, aunque no conocemos todos los detalles, es casi seguro que sirvió como algún tipo de lugar religioso. Ahora bien, no estoy diciendo que todas las religiones puedan rastrearse hasta lo que estaba sucediendo en Göbekli Tepe. Simplemente lo estoy usando como ejemplo de las religiones prehistóricas en general. A partir de ahí, destaco cuatro de las primeras religiones que surgieron durante la era histórica: el politeísmo del antiguo Egipto, el politeísmo de la antigua Mesopotamia , el politeísmo protoindoeuropeo y la religión de la civilización del valle del Indo. Tenga en cuenta que no utilicé la etiqueta "politeísmo" para el último porque actualmente la escritura del Valle del Indo permanece sin descifrar y, por lo tanto, no sabemos con seguridad si su religión era politeísta o no. Elegí estas cuatro porque tenían una influencia directa en las dos religiones más antiguas que aún existen en la actualidad: el judaísmo y el hinduismo. Tanto la religión del Antiguo Egipto como la religión de la Antigua Mesopotamia tuvieron una influencia en la religión israelita, porque el Antiguo Israel estaba ubicado justo entre estos dos centros de la civilización primitiva. Y, por supuesto, es a partir de la antigua religión israelita que se desarrolló el judaísmo. Asimismo, tanto la religión indoeuropea como la religión de la civilización del valle del Indo tuvieron influencia en la religión védica, debido a que un subconjunto de indoeuropeos terminó migrando a la India. Ahora bien, lo interesante es que un subconjunto diferente de indoeuropeos terminó en Persia, donde se desarrolló la religión del zoroastrismo. Y varios otros subconjuntos terminaron en Europa, donde se desarrollaron las diversas formas de paganismo europeo, como el paganismo griego, que a su vez dio lugar a la filosofía griega. Ahora, la razón por la que esto es interesante es porque tanto los persas como los griegos terminaron gobernando a los judíos y por lo tanto tanto el zoroastrismo como la filosofía griega terminaron influyendo en el judaísmo. Lo que significa que las dos religiones más antiguas del mundo (el judaísmo y el hinduismo) están conectadas, al menos remotamente, a través de los protoindoeuropeos. Ahora, lo primero que quiero hacer es recordarles que estoy usando la palabra denominación de manera muy vaga en estos videos. La palabra “denominación” realmente sólo funciona dentro de un contexto cristiano, así que debes entender que cuando la uso para hablar de una religión no cristiana, como el judaísmo, el islam o el hinduismo, la analogía no es perfecta. Básicamente, cada vez que digo "denominación", sepa que simplemente me refiero a una rama o subgrupo dentro de una religión más grande. Ahora bien, cuando se trata del hinduismo, incluso la palabra religión en sí misma es problemática porque definitivamente se puede argumentar que el hinduismo no es en realidad una religión única, sino más bien un grupo de religiones, agrupadas simplemente por su conexión con la India. De hecho, los propios hindúes no se refieren al hinduismo como una religión. Lo llaman dharma, que significa algo más cercano a un orden cósmico o un conjunto de leyes divinas. Esta es la razón por la que el hinduismo a menudo se clasifica como una de las religiones dhármicas, junto con el budismo, el jainismo y el sijismo, todos los cuales se originaron en el subcontinente indio. Ahora bien, lo único (y esto suele ser lo único ) que la mayoría de los no hindúes saben sobre el hinduismo es que tiene muchos dioses. Entonces, otra cosa que quiero aclarar desde el principio es que esto no significa necesariamente que todos los hindúes sean politeístas, es decir, personas que adoran a muchos dioses. De hecho, muchos hindúes son monoteístas, lo que significa que creen que todos los dioses son simplemente varios aspectos de un solo dios. Otros son algo más cercanos a los henoteístas, lo que significa que tienen un dios al que adoran como el Dios Supremo, pero también reconocen la existencia de dioses menores. Para complicar aún más las cosas, muchos hindúes son más exactamente panteístas, lo que significa que creen que Dios y el universo entero son en realidad uno y el mismo. Y luego, finalmente, también hay algunos hindúes que en realidad son ateos, lo que significa que realmente no creen en dioses en absoluto y, en cambio, abordan el hinduismo desde una perspectiva estrictamente filosófica. Sin embargo, dicho esto, quiero presentarles algunos de los principales dioses del hinduismo porque esto les ayudará más adelante cuando hable sobre las denominaciones hindúes.   A menudo se dice que el hinduismo moderno tiene tres dioses principales. Estos son Brahma, Vishnu y Shiva, a menudo etiquetados como el Creador, el Preservador y el Destructor (aunque no todos los hindúes los ven de esta manera). A veces, incluso se hace referencia a estos tres dioses como la "Trinidad hindú", aunque la palabra más apropiada es Trimurti. Brahma no debe confundirse con Brahman. Brahman (con la “N” al final) se refiere al concepto de una realidad última, que se equipara con la totalidad del universo. Por el contrario, Brahma es un dios distinto; de hecho, un dios masculino, a quien se le atribuye haber creado el mundo físico y ser el padre de muchos otros dioses. Sin embargo, curiosamente, Brahma no es un dios que sea adorado regularmente en la India hoy en día y, de hecho, hay muy pocos templos dedicados a él específicamente. La forma más fácil de reconocerlo es que normalmente se le representa con cuatro cabezas. Vishnu y Shiva son mucho más populares. Vishnu suele representarse con múltiples brazos, una tez azul y una mano sosteniendo una concha. También suele verlo sentado sobre una serpiente gigante de múltiples cabezas. Y fíjate que dije ÉL. Vishnu, como estos tres dioses principales, es masculino. También es muy conocido por haber encarnado muchas veces en la tierra; sus dos encarnaciones más populares fueron Krishna y Rama. Shiva se puede distinguir de Vishnu porque tiene una apariencia más salvaje: cabello enmarañado y ropa hecha de piel de animal. Además, casi siempre lleva un tridente. Ahora, cada uno de los tres principales dioses hindúes también tiene una consorte o esposa femenina. Saraswati se empareja con Brahma, Lakshmi se empareja con Vishnu y Parvati se empareja con Shiva. Si ves a una diosa sentada sobre una flor de loto blanca, tocando un instrumento de cuerda cerca de un pavo real, esa es Saraswati y si ves a una diosa sentada sobre un loto rojo cerca de elefantes de la que de alguna manera brotan monedas, esa es Lakshmi. De lo contrario, probablemente sea Pavarti o una de las muchas formas alternativas de Pavarti, como Durga o Kali. Otro dios popular en el hinduismo es Ganesh. Es fácilmente reconocible porque es el que tiene cabeza de elefante. Encaja en el árbol genealógico como hijo de Shiva y Pavarti. Finalmente, permítanme presentarles a los dioses hindúes del sol y la luna: Surya y Chandra. Ahora ya sabes por qué las misiones espaciales indias a la luna se llaman Chandrayaan (yaan significa vehículo). Por supuesto, hay muchos más dioses hindúes además de estos, pero me detendré ahí por ahora. A continuación, quiero presentarles las principales escrituras o escritos sagrados hindúes. A diferencia de los cristianos, que tienen la Biblia, y los musulmanes, que tienen el Corán, no existe ningún libro dentro del hinduismo que sea directamente comparable a estos dos. Así como el hinduismo tiene muchos dioses, también tiene muchas escrituras. Estos se dividen en dos categorías: Shruti, que significa lo que se escucha, y Smriti, que significa lo que se recuerda. Shruti se considera más autoritativo y consta de los cuatro vedas: el Rigveda (que es el más antiguo), seguido del Yajurveda y Samaveda, y finalmente el Atharveda (que es el más reciente). A su vez, cada veda también tiene cuatro partes o capas. Las capas más antiguas son las Samhitas, que son algo así como himnos u oraciones. Luego están los Aranyakas, que son instrucciones sobre rituales y ceremonias, y los Brahmanas, que son comentarios sobre esas instrucciones. Finalmente, están los Upanishads, que, tenga en cuenta, se agregaron en último lugar. Son más filosóficos y representan la transición del hinduismo de un mero sistema de rituales antiguos a lo que hoy consideramos una religión de pleno derecho. Smriti consta de una colección aún mayor de escritos. Voy a mencionar sólo tres. En primer lugar, están el Mahabharata y el Ramayana, dos poemas épicos parecidos a la Ilíada pero mucho, mucho más largos. Una pequeña sección del Mahabharata se conoce como Bhagavad Gita (que a menudo es el único conjunto de escrituras hindúes con el que la mayoría de los occidentales están familiarizados). Anteriormente, hice un vídeo completo sobre el Mahabharata y el árbol genealógico de sus personajes, así que si quieres aprender más sobre eso, te dejaré un enlace en la descripción. Finalmente, se incluyen como Smriti los Puranas, una gran colección de historias e información enciclopédica que cubre todo, desde la genealogía de los dioses hasta la historia de las dinastías reales. Bien, ahora que tienes algunos antecedentes sobre los dioses hindúes y las escrituras hindúes, déjame hablar sobre cómo se desarrolló la religión que ahora llamamos hinduismo. Como hice en la serie cristiana, les voy a ofrecer dos escenarios: el que cuentan aquellos que toman las escrituras hindúes literalmente y el que cuentan los académicos seculares. Según la visión tradicional hindú, las personas que viven hoy en la India son descendientes directos de las personas que vivían allí hace 10.000 años y durante todo ese tiempo, la religión hindú ha sido prácticamente la misma. De hecho, una visión dentro del hinduismo es que la historia es cíclica y se compone de cuatro eras (cada una de las cuales es peor que la anterior). Una vez completadas las cuatro edades, todo el proceso se repite. Actualmente, estamos en la cuarta edad, que comenzó alrededor del 3100 a. C., alrededor de la época de la Guerra del Mahabharata. Según la visión tradicional hindú, las escrituras más importantes (los Vedas) no tienen autor y fueron reveladas a ciertos sabios antes de esto, a través de una intensa meditación. Sin embargo, cerca del final de la tercera edad, un sabio llamado Vyasa los recopiló en la forma en que los tenemos hoy, además de escribir el Mahabharata y los Puranas. Ahora bien, como habrás adivinado, la visión secular de cómo se desarrolló el hinduismo es bastante diferente. Según el consenso académico, lo que hoy llamamos hinduismo evolucionó lentamente con el tiempo y tiene sus raíces en al menos tres lugares diferentes. Una de ellas es la civilización del valle del Indo, que es una de las tres civilizaciones más antiguas de la Tierra (las otras dos son Egipto y Sumer). Sin embargo, a diferencia de los jeroglíficos del Antiguo Egipto y la escritura cuneiforme sumeria, no podemos leer la escritura dejada por la civilización del valle del Indo y, por lo tanto, no podemos saber con seguridad cuál era su religión y cómo podría estar conectada con el hinduismo. Sin embargo, hay algunos indicios tentadores, como este sello del valle del Indo, que muestra una figura que comparte ciertos atributos en común con el dios hindú Shiva. Luego están las religiones populares locales que probablemente se desarrollaron en todo el subcontinente indio, cada una con su propio dios local. Hasta el día de hoy, hay aldeas rurales en la India que todavía siguen una especie de hinduismo popular que combina ciertas prácticas hindúes con la adoración de un dios local que en realidad es anterior al hinduismo. Finalmente, está la religión protoindoeuropea, la misma religión que dio origen al panteón de dioses adorados por los griegos, romanos y las tribus germánicas. Por ejemplo, los principales dioses adorados por los protoindoeuropeos incluyen un padre del cielo llamado Dyeus, una joven diosa del amanecer llamada Hausos y un par de gemelos asociados con los caballos. En Grecia, Dyeus llegó a ser conocido como Zeus y en muchos idiomas europeos hoy en día, la palabra para Dios sigue siendo algo así como Dieu o Dios. También hay una diosa griega del amanecer llamada Eos y un par de gemelos en la leyenda anglosajona llamados Hengist y Horsa. ¿Y qué pasa en la India? Bueno, ¿ qué sabes? En el Rig Veda (que, recordemos, es el conjunto de escrituras más antiguo del hinduismo) también se menciona a una deidad del padre del cielo llamada Dyaus. Y también tiene una diosa del amanecer llamada Ushas y un par de gemelos llamados Ashvins (Asvin es la palabra sánscrita para jinetes). Pero no me malinterpretes. No estoy diciendo que esté de acuerdo con la ahora desacreditada " Teoría de la invasión aria". Esa teoría, que claramente tenía connotaciones racistas, afirmaba que los indoeuropeos de piel más clara llamados “arios” conquistaron a los antiguos habitantes de piel más oscura de la India de alguna manera dramática, provocando la repentina desaparición de la civilización del valle del Indo. En cambio, el consenso académico actual es que hubo una MIGRACIÓN muy lenta de indoeuropeos a la India, entre los años 2000 y 1500 a. C., y que estas personas probablemente se mezclaron con las poblaciones locales, lo que resultó en la creación de la civilización védica. Esta nueva hipótesis está respaldada tanto por evidencia lingüística como por evidencia de ADN. Ahora bien, como probablemente habrás adivinado, la civilización védica recibe ese nombre porque produjo las escrituras hindúes llamadas Vedas. Pero tenga en cuenta que la religión védica no era lo mismo que el hinduismo moderno. Por ejemplo, los dioses principales de los que se habla en los Vedas no son Vishnu y Shiva. Más bien, son Indra, Varuna y Agni. Entonces, aunque a menudo se dice que el hinduismo es la religión más antigua del mundo, con más de 4000 años de antigüedad, esto no es exactamente cierto. Las RAÍCES del hinduismo y algunas de sus costumbres se remontan a ese tiempo, pero el hinduismo tal como lo conocemos hoy no. Lo mismo ocurre con el judaísmo. El judaísmo tiene sus raíces en la antigua religión israelita, que se originó hace unos 3000 años. Sin embargo, el judaísmo tal como lo conocemos hoy no es idéntico a la religión practicada por los antiguos israelitas. Se desarrolló principalmente entre los años 600 a. C. y 200 d. C. Así que mi punto es: salir con religiones no es tan simple como podrías pensar. Porque las religiones cambian con el tiempo. Y esto es ciertamente cierto en el caso del hinduismo. La religión védica finalmente evolucionó hacia el brahminismo, momento en el que la casta sacerdotal conocida como brahmanes quedó firmemente establecida. Pero el brahminismo no era de ninguna manera la única religión en la India en ese momento. Se practicaba principalmente en el Reino de Kuru. Más al este, el movimiento Shramana se estaba afianzando (Shramana significa "buscador"). Shramanas rechazó la autoridad de los Vedas así como la de los brahmanes y, en cambio, promovió una rígida autodisciplina y el rechazo de los placeres mundanos. Fue a partir del movimiento Shramana que se desarrollaron las religiones del budismo y el jainismo. Sin embargo, también tuvo un gran impacto en el desarrollo del hinduismo, lo que condujo a lo que se ha llamado la " síntesis hindú", que ocurrió durante el período comprendido entre aproximadamente 500 a. C. y 500 d. C., que es cuando muchas ideas y costumbres religiosas se unieron para formar lo que hoy conocemos como hinduismo. Fue durante este período que se escribieron el Mahabharata, el Ramayana y los Puranas y fue después de este período que las opiniones religiosas indias ahora pudieron dividirse en categorías claras, llamadas "Astika" y "Nastika". Los hindúes consideran que las escuelas de pensamiento Astika son ortodoxas porque todas aceptan la autoridad de los Vedas. Las seis "Astika" o "Escuelas de hinduismo" son Nyaya, Vaisheshika, Samkhya, Yoga, Mimamsa y Vedanta. Sin embargo, tenga en cuenta que estas no son denominaciones. Son más bien filosofías que pueden seguir personas de diferentes denominaciones hindúes . A diferencia de las escuelas Astika, las escuelas Nastika rechazan los Vedas y, por lo tanto, los hindúes las consideran heterodoxas. Estas incluyen las religiones del budismo y el jainismo, pero también varias escuelas de pensamiento menos conocidas. Ahora bien, si eres occidental, de las seis astika, probablemente solo haya una que reconozcas: el Yoga. Bueno, lo primero que debes saber sobre el Yoga es que no es simplemente una serie de ejercicios, que es lo que la mayoría de los occidentales piensan que es el Yoga. El yoga es en realidad un sistema completo de filosofía y, de hecho, es uno de los sistemas más populares de la filosofía hindú. Como probablemente sepas, la mayoría de los hindúes creen en la reencarnación y que estamos atrapados en un ciclo aparentemente interminable de nacimiento, muerte y renacimiento. Por lo tanto, el objetivo del hinduismo es lograr moksha, que es la liberación del ciclo. Bueno, el Yoga postula que en realidad hay cuatro caminos religiosos diferentes que una persona puede seguir para alcanzar moksha. El primero es Karma Yoga, que básicamente implica trabajar duro, hacer el bien y servir a los demás. Luego está el Bhakti Yoga, que implica mostrar amor y devoción hacia un dios en particular. Finalmente, está el Jnana Yoga, que implica la búsqueda del conocimiento, y el Raja Yoga, que implica la meditación. Pero repito: estos cuatro caminos no representan cuatro denominaciones diferentes. Los hindúes de diversas denominaciones pueden seguir uno o más de estos caminos. Si hay algo parecido a denominaciones dentro del hinduismo, podríamos colocarlas bajo Bhakti Yoga porque la forma más común en que los hindúes pueden dividirse en varios subgrupos es por qué dios o dioses son particularmente devotos. Por eso a menudo se dice que el hinduismo tiene cuatro denominaciones principales: vaishnavismo, shaivismo, shaktismo y smartismo. Veamos primero el vaishnavismo, porque es la denominación más grande y representa alrededor del 70% de todos los hindúes. Los vaishnavistas adoran al dios Vishnu como la Deidad Suprema. Esto incluye sus diversas formas encarnadas (llamadas avatares), que es cuando nació en la tierra como humano o animal. Sus dos avatares más populares son Rama y Krishna. Ahora bien, como mencioné anteriormente, Vishnu no era en realidad uno de los principales dioses védicos (aunque se lo menciona algunas veces en el Rigveda). Sin embargo, con el tiempo, adoptó los atributos y leyendas de otros dioses y se volvió cada vez más importante. Por ejemplo, un grupo de antiguos indios adoraba a un dios llamado Vasudeva. Este dios finalmente se fusionó con otro dios llamado Krishna, que era adorado por un grupo diferente de personas. Pero luego, aún más tarde, Vasudeva-Krishna se fusionó con Vishnu y se entendió que era sólo una de las diez encarnaciones principales de Vishnu. Ahora, para que no pienses que esto es extraño, déjame señalar que dos o más dioses fusionándose en uno es en realidad algo bastante común a lo largo de la historia de la religión. Por ejemplo, en Canaán, originalmente había un dios llamado El que estaba separado del dios representado por las letras YHWH. Pero luego, eventualmente, con el tiempo, estos dos dioses se fusionaron y fueron vistos como uno y el mismo. Lo que explica por qué, hasta el día de hoy, la Biblia a veces llama a Dios El o Elohim y otras veces lo llama YHWH. La segunda denominación hindú más grande es el Shaivismo, que se encuentra principalmente en el sur de la India y le sigue alrededor del 25% de todos los hindúes. Los shivaistas adoran al dios Shiva como la Deidad Suprema. A diferencia de Vishnu, Shiva no se menciona en absoluto en el Rig Veda. Sin embargo, el Rig Veda sí menciona a un dios llamado Rudra que es muy similar a Shiva y, por tanto, está fuertemente asociado con él. Otra cosa que diferencia al shivaísmo del vaisnavismo es que a menudo se adora a Shiva en una forma no humana, mostrándose en muchos templos como una simple piedra llamada lingam. Mucha gente supone que se supone que el lingam representa un falo masculino, pero en realidad esto no es cierto. Simplemente pretende comunicar la idea de que Shiva no tiene forma real. El 5% restante de los hindúes sigue el shaktismo o el smartismo. El shaktismo está estrechamente relacionado con el shaivismo, pero mientras los shaivistas adoran a la Deidad Suprema en la forma del dios masculino Shiva, los shaktistas adoran a la Deidad Suprema en la forma de la diosa femenina Shakti, que es otro nombre de Parvati, la esposa de Shiva. Como mencioné antes, esta Diosa Suprema toma muchas formas: a veces es la dulce y amorosa Parvati, pero otras veces es la diosa guerrera Durga o incluso la aterradora Kali. Finalmente está la denominación hindú conocida como Smartismo, en la que se adora a cinco dioses por igual: Ganesh, Shiva, Shakti, Vishnu y Surya. Tenga en cuenta que la palabra Smartismo se basa en la palabra Smriti, que encontramos antes y que se refiere al cuerpo de escrituras hindúes que vinieron después de los Vedas. Ahora, en conjunto, el hinduismo es la tercera religión más grande del mundo, con alrededor de 1.100 millones de seguidores. Sin embargo, a diferencia de las otras dos grandes religiones, el cristianismo y el islam, el hinduismo se limita principalmente a una sola zona del mundo: el sur de Asia. Y, siempre que se practica el hinduismo fuera del sur de Asia, casi siempre es entre personas de ascendencia del sur de Asia. La única excepción a esto son los numerosos movimientos neohindúes que han surgido en los países occidentales desde mediados del siglo XX. La mayoría de ellos fueron fundados por gurús o maestros individuales, muchos de los cuales fueron o son bastante controvertidos. Se necesitaría otro vídeo para repasarlos todos, así que permítanme señalar dos. El primero es Bhaktivedanta Swami Prabhupada. Fundó la Sociedad Internacional para la Conciencia de Krishna, más conocida como los Hare Krishnas porque son conocidos por cantar esa frase una y otra vez, así como “Hare Rama”. La palabra "Liebre" es otro nombre para Vishnu y, como aprendimos antes, tanto Krishna como Rama son avatares de Vishnu. Así que no te sorprenderá cuando te diga que los Hare Krishnas siguen un tipo de vaisnavismo. Sin embargo, su tipo de vaisnavismo tiene sus raíces en el vaisnavismo Gaudiya, que comenzó alrededor del año 1500 y que se centra en Krishna como la Deidad Suprema. El propio Swami Prabhupada era una figura controvertida, conocida por hacer comentarios racistas, antisemitas, sexistas y clasistas. Y las controversias continuaron después de su muerte y los líderes de ISKCON finalmente admitieron que se estaban produciendo abusos físicos y sexuales dentro de su organización. Desde entonces, han tomado medidas para reconstruir su reputación y, con suerte, proteger mejor a los niños. El otro gurú que quiero mencionar es Maharishi Mahesh Yogi, a quien mucha gente conoce simplemente por su asociación con los Beatles. Pero lo más importante es que es el fundador del Movimiento de Meditación Trascendental. Aunque se comercializa como un método no religioso, tiene sus raíces en técnicas de meditación que se han practicado en el hinduismo durante siglos. Entonces, comencemos con la religión védica, que presenté en mi video sobre hinduismo. Se desarrolló en la India alrededor del año 1500 a. C., después de que un grupo de indoeuropeos emigrara lentamente a la zona, probablemente mezclándose con los descendientes de la otrora poderosa civilización del valle del Indo, así como con otros indios nativos que vivían a lo largo del río Ganges. La religión védica probablemente tomó prestados elementos de estos tres grupos, lo cual es un punto importante a recordar. A esta forma temprana de hinduismo la llamamos “védica” porque fue durante este período cuando se compusieron las escrituras hindúes más antiguas y sagradas, llamadas los Vedas. Sin embargo, alrededor del año 500 a. C., la religión védica había evolucionado hacia el brahminismo, en el que una determinada clase de personas, conocidas como brahmanes, controlaban el sacerdocio y muchos otros aspectos de la sociedad. Debajo de ellos estaban los Kshatriya (compuestos por gobernantes y guerreros seculares), los Vaishya (los agricultores y comerciantes) y, finalmente, los Shudra (trabajadores y sirvientes). Sin embargo, no todos estaban contentos con la autoridad de los brahmanes y con las enseñanzas de los Vedas. Esto dio origen al movimiento Shramana, que fue particularmente popular en la llanura oriental del Ganges. Para explicarlo, echemos un vistazo a un mapa de la India alrededor del año 500 a.C. En ese momento, la mayor parte del Norte estaba dividida en dieciséis estados independientes, conocidos como "Mahajanapadas", que significa "grandes reinos". El brahminismo fue más fuerte en el Reino de Kuru, que anteriormente había sido mucho más grande y fue el escenario de la gran epopeya hindú El Mahabharat. Pero al este había otros estados como Kosala, Vriji y Magadha, donde el apoyo a los brahmanes era más débil. Fue aquí donde se afianzó el movimiento Shramana. Básicamente, un "Shramana" era una persona que abandonó la sociedad cotidiana para vivir una vida muy simple centrada en el desarrollo espiritual. Esto dio lugar al desarrollo de varias nuevas escuelas de filosofía, pero también acabó influyendo en el brahminismo, dando lugar a lo que se ha llamado la " síntesis hindú", que es cuando realmente tomó forma lo que hoy conocemos como hinduismo. Entonces, a partir de este momento, desde la perspectiva hindú, las escuelas de filosofía indias ahora se dividieron en dos categorías: "Astika" y "Nastika". Las escuelas Astika aceptan la autoridad de los Vedas (y, por lo tanto, se las considera parte del hinduismo), mientras que las escuelas Nastika rechazan los Vedas y, por lo tanto, se las considera religiones separadas. Las dos escuelas Nastika con las que la mayoría de la gente está familiarizada hoy en día son el jainismo y el budismo, pero en épocas anteriores había otras escuelas de pensamiento que eran igual de populares. Estas incluyen la escuela atea Charvaka, la escuela agnóstica Ajñana y la fatalista escuela Ajivika. Bien, con estos antecedentes, centrémonos ahora exclusivamente en el budismo. A diferencia del hinduismo, que no tiene fundador, el budismo sí lo tiene. Fue fundada por la persona que la mayoría de la gente conoce simplemente como El Buda. Pero este no era su nombre real. Al nacer, se llamó Siddhartha Gautama y era un príncipe que vivía en el Reino de Kosala. Más específicamente, pertenecía a una región y grupo étnico dentro de Kosala conocidos como los Shakyas, cuyo territorio en realidad pertenecía a lo que hoy llamamos Nepal. Por eso, en los registros más antiguos, al Buda se le llama Shakyamuni, que significa el Sabio de los Shakyas. No repasaré su historia completa, pero aquí están los aspectos más destacados. A la edad de 29 años, Siddhartha dejó su familia y su vida de lujo para convertirse en Shramana. Al principio, practicó el ascetismo: se negaba a sí mismo todo excepto la más mínima cantidad de alimento necesario para sobrevivir. Pero entonces, a la edad de 35 años, mientras estaba sentado bajo un árbol, se dice que alcanzó la iluminación. Es en este punto que se convirtió en "el Buda", que es un título que significa "el Iluminado". Después de esto, predicó sobre el “Camino Medio”, que promueve vivir entre los extremos del exceso de indulgencia por un lado y la abnegación por el otro. También sentó las bases del pensamiento budista, llamado Dharma, que puede resumirse en las Cuatro Nobles Verdades y el Óctuple Sendero. Durante la vida de Buda, no sólo enseñó el Dharma, sino que también formó una comunidad de seguidores conocida como La Sangha. Es posible que hayas oído a los budistas referirse a la Triple Gema, o tres joyas. Esta es una referencia al Buda, el Dharma y la Sangha. Según la tradición, Buda murió a los 80 años, alrededor del año 480 a.C. En ese momento se celebró el Primer Concilio Budista, al que asistieron 500 de sus seguidores. El propósito era asegurarse de que se recordaran todas las enseñanzas del Buda y las reglas de la comunidad. Uno de sus 10 discípulos principales, llamado Ananda, recitó todas las enseñanzas (que se conocen como sutras) y otro discípulo (llamado Upali) recitó las reglas de la comunidad (que se conocen como vinaya). Según la tradición, se celebró un Segundo Concilio Budista aproximadamente 100 años después de la muerte de Buda. Esta vez hubo desacuerdos sobre las reglas de la comunidad y esto llevó al primer cisma budista. El grupo mayoritario pasó a ser conocido como Mahasangika, que significa "la Gran Sangha", y el grupo minoritario pasó a ser conocido como Sthaviravada, que significa "Escuela de los Ancianos", porque estaba formado principalmente por monjes de mayor rango. Tenga en cuenta que todas las ramas modernas del budismo descienden del Sthaviravada, aunque existe cierto debate sobre si el Maha-sangika tuvo o no influencia en el desarrollo del Mahayana, término que explicaré en un momento. Pero volvamos al budismo temprano. Con el tiempo se produjeron cada vez más divisiones, hasta el punto de que, en la antigüedad, se cree que había al menos 18 escuelas separadas. Alrededor de la época de Ashoka (el gran emperador indio que unió la mayor parte de la India por primera vez), los tres principales eran Vibhajyavada, Sarvastivada y Pudgalavada. Ashoka es una figura extremadamente importante en la historia del budismo temprano porque él mismo se convirtió a la nueva religión y promovió los esfuerzos misioneros para difundir el budismo a otras tierras. La más importante de estas misiones fue dirigida por su hijo primogénito, Mahinda, quien se hizo monje y llevó el budismo a Sri Lanka. (Ahora bien, debo señalar que no es necesario convertirse en monje para seguir el budismo, aunque algunos todavía lo hacen, ya que generalmente se considera una forma más rápida de alcanzar la iluminación.) En Sri Lanka, la escuela fundada por Mahinda se convirtió en conocida como la Escuela Tamrashatiya y era una rama de la Escuela Vibhajyavada. Fue en Sri Lanka donde se produjo el Canon Pali, que hoy en día es el conjunto completo de escrituras budistas más antiguo que se conserva (tenga en cuenta que el pali es un idioma estrechamente relacionado con el sánscrito, pero no exactamente igual). Tomémonos ahora un momento para mirar el contenido del Canon Pali. Un conjunto completo de escrituras budistas se llama Tipitaka, que significa tres cestas. Esto se debe a que se compone de tres partes principales: el Vinaya pitaka (que contiene las reglas de la comunidad), el Sutta pitaka (que contiene las enseñanzas del Buda) y el Abhidhamma, que contiene un análisis de esas enseñanzas. El Vinaya pitaka contiene reglas tanto para los monjes varones, a quienes se les llama Bhikkhus, como para las monjas (o monjas), a quienes se les llama Bhikkhunis. También contiene algunas secciones que cubren la historia budista temprana. En el Canon Pali, el Sutta Pitaka se divide en cinco partes, llamadas nikayas (que significa volúmenes). Luego, estos se pueden dividir en libros más pequeños. De estos libros más pequeños, el que me gustaría destacar es el Dhammapada, que se encuentra en el quinto nikaya. Es la más conocida de todas las escrituras budistas y es un buen punto de partida para aquellos que quieran sumergir los pies en el agua. Finalmente, me gustaría señalar que la versión Pali Canon del Abhidhamma tiene siete partes. Bien, volvamos ahora al árbol genealógico. Desde Sri Lanka, el budismo finalmente se extendió a Birmania, Tailandia, Laos y Camboya. Por lo tanto, el tipo de budismo que se encuentra en todos estos países es muy similar. Hoy en día se llama budismo Theravada. Tenga en cuenta que la palabra "Theravada" es en realidad sólo la versión pali de la palabra sánscrita Sthaviravada, que, como recordará, significa "Escuela de los Ancianos". Por lo tanto, el budismo Theravada se considera el budismo original. En términos generales, es más estricto y más terrenal que las otras formas de budismo. Aunque puedes ver aquí que hay tres tipos principales de budismo en el mundo hoy en día, considerando que el budismo tibetano es relativamente pequeño, a menudo se dice que en realidad solo hay dos tipos principales de budismo: Theravada y Mahayana. Por lo tanto, a continuación me centraré en Mahayana. Los orígenes exactos del Mahayana no están claros. En realidad no fue una escuela separada sino más bien un movimiento que tuvo lugar dentro de muchas escuelas. Una teoría es que se desarrolló a partir de la ahora extinta escuela Mahasangika, pero otra es que podría haberse originado entre laicos , es decir, no monjes. Cualquiera que sea el origen, el factor común entre los budistas mahayana es que tienen un conjunto adicional de escrituras conocidas como los sutras mahayana. Según el budismo Mahayana, estos sutras especiales inicialmente se ocultaron después de la muerte de Buda, para ser revelados más tarde, cuando llegó el momento adecuado. Una de las primeras escuelas en aceptar los Mahayana Sutras fue la escuela Dharmaguptaka, que originalmente tenía su sede en Gandhara, en lo que hoy es Pakistán y Afganistán.   Por eso, hasta hace muy poco, en esta región había algunas estatuas de Buda muy antiguas. Desafortunadamente, estos fueron destruidos por los talibanes en 2001. Existe cierto debate sobre si la escuela Dharmaguptaka surgió de la escuela Vibhajyavada o si surgió de la escuela Sarvastivada. Por lo tanto, lo he mostrado viniendo de ambos. Desde la región de Gandhara, la escuela Dharmaguptaka finalmente se extendió a China, Corea, Japón y Vietnam. Hubo otras escuelas que se extendieron a estas áreas también, pero todas se extinguieron y, por lo tanto, hoy en día, todos los monjes Mahayana del este de Asia siguen las reglas de la comunidad Dharmaguptaka. Curiosamente, aunque el budismo se originó en la India y alguna vez fue una fuerza dominante allí, hoy en día la gran mayoría de los budistas viven FUERA de la India. De hecho, ahora es China la que tiene la mayor cantidad de budistas en el mundo. Por eso quiero hablar un poco sobre la Canon china, que es la principal alternativa a la Canon Pali. Al igual que el Canon Pali, también contiene un tripitaka; sin embargo, tenga en cuenta que las secciones que cubren las enseñanzas del Buda se llaman agamas en lugar de nikayas. El Canon chino tiene sólo cuatro agamas, que corresponden aproximadamente a los primeros cuatro nikayas del Canon Pali. Sin embargo, las secciones Vinaya y Abhudharma son totalmente diferentes. Mientras que el Canon Pali incluye las reglas de la comunidad Theravada, el Canon chino incluye las reglas del Dharma-guptaka, así como reglas de varias escuelas ahora extintas. Sin embargo, la principal diferencia entre el Canon Pali y el Canon chino es que el Canon chino incluye varias secciones adicionales, en particular los Mahayana Sutras, que mencioné anteriormente. Hay muchos de ellos, pero los más importantes son el Sutra del loto, el Sutra de la perfección de la sabiduría, el Sutra de la guirnalda de flores y el Sutra del nirvana. Pero eso no es todo. El Canon chino también incluye una sección llamada Jataka, que describe la historia del nacimiento de Buda y una sección sobre los tantras, que son prácticas esotéricas o más "secretas", destinadas sólo a aquellos con conocimientos especializados. Ahora, como habrás adivinado, el Canon chino está escrito principalmente en chino, chino clásico para ser exactos (aunque la versión japonesa incluye algunas partes en japonés). Esta es la razón por la que generalmente se entiende que el Canon Pali es el más antiguo de los dos cánones. Después de todo, el pali es una antigua lengua india y en la India es donde se originó el budismo. Sin embargo, esto pinta una imagen un poco equivocada. En realidad, es más exacto decir que el Canon Pali es la versión COMPLETA más antigua de las escrituras budistas. Esto se debe a que, de hecho, hay partes del canon chino para las cuales tenemos las versiones sánscritas correspondientes, mucho más antiguas . Lo que pasa es que no tenemos el canon chino COMPLETO disponible en sánscrito. Bien, ahora antes de continuar, quiero describir brevemente la diferencia principal entre el budismo Theravada y el budismo Mahayana en términos de creencias. En ambos casos, el objetivo final es alcanzar la iluminación, lo que luego libera a la persona del ciclo continuo de nacimiento, muerte y renacimiento (que, por cierto, también es el objetivo en el hinduismo). Los budistas Theravada enseñan que hay tres caminos hacia la iluminación. El primero y, con diferencia, el más común es el camino del estudiante, en el que una persona aprende de las enseñanzas de un Buda y eventualmente se convierte en un arhat (principalmente mediante una disciplina estricta). Una vez que una persona se convierte en arhat, ya no renacerá. El segundo camino es el del Buda Solitario, en el que una persona alcanza la iluminación por sí misma pero es incapaz de enseñar a otros cómo hacerlo. Finalmente, está el Camino del Buda Completo, en el que una persona alcanza la iluminación por sí misma Y también es capaz de enseñar a otros cómo alcanzarla. Obviamente, este fue el camino seguido por Siddhartha Gautama, razón por la cual se le llama EL Buda. Ahora bien, lo que muchos no budistas no saben es que Buda no fue la única persona que alcanzó la Budeidad completa. El Canon Pali menciona 27 Budas por su nombre: Budas que vivieron antes de EL Buda, siendo los tres más recientes Kakusandha, Konagamana y Kassapa. También habla de un futuro Buda, llamado Maitreya. Lo que me lleva a la palabra Bodhisattva, que es un término que se usa para referirse a alguien en el camino hacia convertirse en un Buda completo. En el budismo Theravada, se cree que los Bodhisattvas son raros, siendo Maitreya el único actual. Como digo, en el budismo Theravada, la mayoría de la gente toma el camino Arhat. Y aquí es donde el budismo mahayana es muy diferente. En el budismo mahayana, los dos primeros caminos se consideran muy inferiores. Es por eso que los budistas Mahayana se refieren a Theravada como "Hinayana", que significa "el camino menor". Por el contrario, la palabra Mahayana significa "el camino más grande". Mahayana enseña que el camino del Buda Completo (también conocido como el camino del Bodhisattva) está abierto a todos. Considera a los Bodhisattvas como individuos compasivos que posponen la iluminación para ayudar a los demás. Por lo tanto, en el budismo Mahayana hay MUCHOS Bodhisattvas, muchos de los cuales se entiende que residen en reinos superiores. Por eso, los budistas mahayana suelen rezar a los bodhisattvas y pedirles ayuda. Un ejemplo de bodhisattva es este tipo, a menudo llamado "Buda sonriente" o "Buda gordo". Su verdadero nombre es Budai y era un monje que vivió hace unos 1000 años . Pero aquí está lo importante. Budai y Buda no son la misma persona. EL Buda es Siddhartha Gautama, el fundador del budismo, quien se convirtió en Buda [vivió] hace más de 2000 años. Por el contrario, Budai es un Bodhisattva, en camino de convertirse en un Buda. Algunos piensan que es Maitreya, ese futuro Buda que mencioné antes. Todo esto plantea la pregunta: ¿Están sus dioses en el budismo? Bueno, depende en cierto modo de tu definición de dios. Aunque a menudo se dice que el budismo es una religión atea, al menos en el budismo mahayana, un bodhisattva ciertamente parece ser algo un poco similar a un dios. Tal vez no sea el tipo de Dios omnipotente del que hablan las religiones abrahámicas, pero sí, con seguridad, algún tipo de ser espiritual. En el budismo Theravada esto es menos cierto. Por ejemplo, es posible que veas a un budista Theravada parado frente a una estatua de Buda, con las manos juntas. Pero en este caso, en realidad no están adorando a Buda como a un dios. En cambio, simplemente muestran respeto o utilizan la forma de Buda como ayuda para la meditación. Bien, volvamos ahora al árbol genealógico. Hay tres subramas particulares del Mahayana de Asia Oriental que me gustaría señalar. En realidad, hay muchos más que estos, pero estos tres tienden a ser los más populares. El primero es el budismo Chan, conocido como budismo zen en Japón. Es particularmente popular en Occidente y se centra principalmente en la meditación. Luego está el budismo de la Tierra Pura, donde el objetivo es intentar renacer en una “tierra purificada” especial donde sea más fácil alcanzar la iluminación. La “tierra pura” más popular en el budismo de la tierra pura es la formada por un Buda llamado Amitabha. Finalmente, está Tiantai (conocido como Tendai en Japón y Cheontae en Corea). Se centra en el Sutra del loto que mencioné anteriormente, que enseña que todos los caminos eventualmente conducen al único camino del Bodhisattva. Bien, ahora quiero centrar nuestra atención en el budismo tibetano. En los primeros días del Mahayana, hubo otro movimiento que se separó, conocido como Vajrayana. Pero, al igual que Mahayana, esta no fue una escuela de budismo separada sino más bien un movimiento que impactó a varias escuelas. Una escuela que adoptó muchas ideas vajrayanas fue la Escuela Mula-sarvasti-vada, que probablemente era una rama de la Escuela Sarvasti-vada, de nombre similar . Con el tiempo se extendió hacia el norte, hasta el Tíbet y Bután, que es donde se encuentra principalmente en la actualidad. El budismo tibetano se diferencia de otras formas de budismo en que incorpora prácticas mucho más esotéricas, como cantar, recitar encantamientos y crear patrones geométricos llamados mandalas para ayudar a inducir trances. El budista tibetano más famoso es, por supuesto, el Dalai Lama, a quien se considera una especie de figura decorativa del pueblo tibetano. En realidad, es el líder de una sola secta del budismo tibetano, de las cuales actualmente hay cuatro. Sin embargo, su secta, conocida como escuela Gelug o “Sombrero Amarillo”, es la más grande. Se le conoce como el decimocuarto Dalai Lama porque se cree que es la reencarnación de un hombre llamado Gedun Drupa, que murió en 1474 pero continúa renaciendo en la tierra. A su vez, se dice que todos los Dalai Lamas son encarnaciones de un Boddhisatva llamado Avalokitesvara. Ahora, antes de irme, quiero mencionar brevemente el jainismo, que es la otra religión que se remonta al movimiento Shramana. Fue fundado por un hombre llamado Mahavira, quien, como puede ver aquí, a menudo se representa con un aspecto bastante similar al Buda. De hecho, los dos maestros vivieron aproximadamente en la misma época, siendo Mahavira el mayor de los dos. Mientras que Buda nació en Kosala, Mahavira nació en Vriji. Una de las características clave de la religión jainista es la no violencia y, por lo tanto, la mayoría de los jainistas son vegetarianos. Hoy en día, el jainismo es mucho más pequeño que el budismo y en realidad sólo hay dos ramas principales. El más grande se llama Svetambara, que significa "vestido de blanco" porque sus monjes visten túnicas blancas. Tenga en cuenta también la mascarilla.   Los jainistas han estado usando máscaras faciales mucho antes de la pandemia actual. Esto ayuda a evitar que los objetos sagrados se contaminen. La otra rama del jainismo se llama Digambara, que significa "vestido de cielo". Esto se debe a que los monjes varones de esta secta no usan ropa alguna, un testimonio del hecho de que quieren la menor cantidad posible de posesiones terrenales. Bien, ahora lo que realmente quiero mostrarles es cómo he integrado las diversas religiones en China. Como dije antes, la religión en China es complicada porque la gente allí a menudo se mezcla y combina con más de una tradición religiosa. Sin embargo, hay tres tradiciones que son las más importantes y a menudo se las conoce como las "tres enseñanzas". Ellos son: budismo mahayana, taoísmo y confucianismo. Ya hablé sobre el budismo Mahayana en el vídeo sobre budismo, así que déjame hablarte de los otros dos. Para ello, permítanme comenzar con la primera forma de religión que se desarrolló en China: el politeísmo. El símbolo que ves aquí proviene del sistema de escritura más antiguo de China , llamado escritura de hueso de oráculo, que se utilizó durante la dinastía Shang. Se pronuncia Shang-di y básicamente significa "dios supremo". Posteriormente, este dios pasaría a asociarse con una figura conocida como el Emperador de Jade, aunque en otros contextos se dice que se manifiesta como cinco deidades, cada una asociada con un color, elemento, dirección y planeta. Pero Shang-di no fue ni es el único dios chino. Hay docenas más, como el dios dragón que controla la lluvia y [Xiwangmu, la Reina Madre de Occidente, que está asociada con la muerte y tiene la capacidad de otorgar la inmortalidad. Sin embargo, un aspecto único del politeísmo chino, que se desarrolló desde el principio, es que el culto (o veneración) de los antepasados ​​fallecidos llegó a ser tan importante (si no más) que el culto a las deidades. Otro grupo de seres espirituales, llamados inmortales, también adquirió importancia. Los inmortales son antiguos humanos que no son del todo dioses, pero que viven después de la muerte y pueden poseer grandes poderes. Así, a medida que pasó el tiempo, el autocultivo en esta vida se volvió cada vez más importante en la religión china. Luego, durante el año 500 a. C., hubo una explosión de nuevas ideas en China, que dio lugar a lo que se llama las "Cien Escuelas de Pensamiento". La mayoría de estas escuelas finalmente se extinguieron, pero hay dos que han sobrevivido hasta el día de hoy. Estos son, como seguramente habrás adivinado, el taoísmo y el confucianismo. El taoísmo es el más místico y espiritual de los dos. Incorpora todos los dioses e inmortales del politeísmo chino, pero también pone un fuerte énfasis en vivir en armonía con algo llamado Tao, una palabra que es un poco difícil de definir rápidamente en inglés. En un nivel básico, simplemente significa "camino" o "camino", pero en un nivel más profundo, se refiere a la realidad última del universo . Suele asociarse con las fuerzas complementarias yin y yang, que probablemente conozcas gracias a este símbolo. El confucianismo, por otro lado, se centra más en el mundo físico y en cuestiones prácticas, como el buen gobierno y la armonía social, ya sea a nivel familiar o nacional. Por eso a menudo se dice que el confucianismo es más una filosofía que una religión. Lleva el nombre de su fundador, Confucio, que vivió aproximadamente al mismo tiempo que Buda. Tenga en cuenta que Confucio es la versión inglesa de Kong Fuzi, que simplemente significa "Maestro Kong". Se dice que el fundador tradicional del taoísmo, Laozi, vivió aproximadamente en la misma época que Confucio y que su mayor tuvo alguna influencia sobre él. Sin embargo, hoy en día se considera generalmente que Laozi fue una figura más legendaria, mientras que Confucio fue casi con certeza histórico. Entonces, como dije, mucha gente en China sigue tradiciones y principios asociados tanto con el taoísmo como con el confucianismo, así como con el budismo. Por eso, no es raro ver representaciones del Buda o de varios Bodhisattvas junto a las de dioses o inmortales tradicionales chinos. Y además de todo esto, la veneración de los antepasados en China sigue siendo importante hasta el día de hoy. Ahora, antes de continuar, quiero señalar algunas tendencias más modernas dentro de la religión china. La primera son las religiones salvacionistas chinas, que se hicieron populares a principios del siglo XX pero que hoy en día se siguen principalmente en Taiwán. Un buen ejemplo es Yiguandao, que tiene raíces que se remontan a la época imperial pero que en realidad no despegó hasta después de 1912, que fue cuando China se convirtió en república. En ese momento estaba dirigido por un hombre llamado Zhang Tianran, quien logró hacer crecer el movimiento a alrededor de 12 millones de miembros. Sin embargo, una vez que comenzó la revolución y China se volvió comunista, fue prácticamente eliminada, solo para volver a ganar fuerza en Taiwán durante los años 80. Como la mayoría de los movimientos salvacionistas chinos, Yiguandao es una especie de versión simplificada del sincretismo chino, pero presentado de una manera más similar a, digamos, el mormonismo. En otras palabras, generalmente hay un líder venerado que recibió una revelación de Dios y hay mucho énfasis en la necesidad de la salvación individual y de convertir a otros al movimiento. Otro buen ejemplo de religión salvacionista china es el weixinismo más reciente, fundado por Hun Yuan. Y luego está Falun Gong, que fue fundado casi al mismo tiempo por Li Hongzhi. En realidad NO está clasificada como una Religión Salvacionista China pero comparte algunas similitudes con ellas, aunque se centra más en hacer ejercicios especiales llamados Qigong. Se ha vuelto particularmente popular entre la comunidad de expatriados chinos en Occidente, donde es conocida por ser súper conservadora y por protestar contra China. Bien, ahora déjame explicarte algunas diferencias importantes entre el judaísmo y el cristianismo. Una de las cosas que vuelve locos a los judíos es que los cristianos tienden a asumir que ya saben MUCHO sobre el judaísmo, porque han leído el Antiguo Testamento. Incluso muchos cristianos me han dicho que no soy un verdadero judío porque no coincido con sus expectativas sobre lo que es un verdadero judío. Verá, la mayoría de los cristianos (así como la mayoría de los ex cristianos) solo han visto el Antiguo Testamento a través de una lente cristiana y, por lo tanto, asumen que el judaísmo básicamente usa el mismo marco que el cristianismo, pero que simplemente lo hace sin Jesús. En realidad, no es así como funciona el judaísmo. Así que voy a empezar explicando algunas diferencias básicas entre estas dos religiones que quizás no conozcas. Lo primero que debes saber es que el cristianismo está mucho más preocupado por la pregunta: al elegir si unirse o no a una iglesia, la mayoría de los cristianos (especialmente los protestantes), primero se preguntarán: ¿Qué cree esa iglesia ? Es por eso que casi todos los sitios web de las iglesias siempre incluyen una sección llamada Declaración de Fe. También es la razón por la que la iglesia antigua desarrolló CREDOS, como el Credo de Nicea, para hacer una lista de lo que un cristiano necesita CREER para ser considerado cristiano. Y, por supuesto, lo más importante que un cristiano necesita creer es que Jesús es Dios y que murió por nuestros pecados. Por ejemplo, la famosa Escritura Juan 3:16 dice: “Porque tanto amó Dios al mundo, que dio a su Hijo unigénito, para que todo aquel que en él CREE no perezca, sino que tenga vida eterna”. Entonces, obviamente la CREENCIA es una parte clave de lo que significa ser cristiano. Pero esto no es precisamente cierto para el judaísmo, ni tampoco lo es para la MAYORÍA de las otras religiones. La mayoría de las religiones se preocupan más por ¿Qué debe HACER una persona? Entonces, por ejemplo, para muchos judíos de hoy en día, es mucho menos importante creer que Moisés fue un personaje histórico que seguir las tradiciones judías que se dice que se remontan a él. Entonces, por ejemplo, cuando me convertí al judaísmo (que, en mi caso, fue un proceso de un año) en ningún momento me pidieron que aceptara cierta lista de creencias. En cambio, me enseñaron principalmente sobre PRÁCTICAS y tradiciones judías. Además de mucho sobre la historia y el idioma del pueblo judío. La otra cosa que preocupa mucho al cristianismo es la SALVACIÓN. Todo el asunto gira en torno a la pregunta: "¿Qué debe hacer (o creer) una persona para ser SALVADA?" Entonces, la suposición que la mayoría de los cristianos hacen sobre el judaísmo es que los judíos TAMBIÉN están preocupados por la salvación y que los judíos simplemente tienen una manera diferente de obtenerla. La suposición adicional, basada principalmente en los escritos de Pablo, es que los judíos intentan obtener la salvación obedeciendo la ley judía. Pero eso simplemente no es cierto porque no existe el pecado original en el judaísmo, ni se presta mucha atención a los detalles exactos que rodean la vida después de la muerte. En pocas palabras: los judíos no siguen la ley judía para salvarse de algún castigo futuro o para obtener alguna recompensa futura. Algunos judíos siguen la Ley simplemente porque Dios se lo ordenó. Para otros, es porque creemos que muchas de esas leyes (que llamamos mitzvot) tienen un propósito aquí y ahora. La mejor manera de explicar esto es dando la siguiente analogía: En nuestra sociedad moderna, tenemos muchas leyes de tránsito diseñadas para mantener a todos seguros. Si infringe una de esas leyes (por ejemplo, yendo demasiado rápido en su automóvil) podría recibir una multa como castigo. Pero, ¿obedeces las normas de tráfico simplemente porque no quieres una multa? Quizás, pero espero que tú también les obedezcas porque, por ejemplo, no quieres atropellar a algún niño al pasar por una zona escolar. Asimismo, una de las mitzvot judías es descansar en Shabat (o sábado). Hacemos esto, no porque tengamos miedo de que Dios nos castigue si no lo hacemos, sino porque vemos un beneficio en tomarnos un tiempo libre al menos una vez por semana. Ahora bien, como probablemente sepas, los diferentes judíos adoptan un enfoque diferente en cuanto al cuidado con el que siguen esta mitzvá (y llegaré a eso en un momento), pero por ahora, por favor, entiéndelo para todos los judíos, sin importar a qué rama pertenezcan. , lo que hacen o no hacen NO se basa en intentar ganar una recompensa futura. Esto se resume en el siguiente principio dado por el antiguo fariseo Antígono de Sokho: “No seáis como siervos que sirven a su amo a cambio de una recompensa. Más bien, sed como siervos que no sirven a su señor por la recompensa, y dejad que el temor del cielo esté sobre vosotros”. Ahora, no me malinterpretes. No estoy diciendo que a los cristianos no les preocupe en absoluto lo que hacen. Por supuesto que lo son. Pero, en el cristianismo, la creencia siempre es lo primero, seguida de un cambio de vida. Y tampoco estoy diciendo que no haya absolutamente ninguna creencia en el judaísmo. Para algunos judíos, su único credo es la oración Shemá: “Escucha, oh Israel. El Señor es nuestro Dios, el Señor es uno”. Para otros, especialmente los ortodoxos, existen los Trece Principios de la Fe de Maimónides. Lo que quiero decir es que, en términos generales, los cristianos ponen más énfasis en creer y los judíos ponen más énfasis en hacer. Entonces, con eso en nuestro haber, veamos ahora el árbol genealógico. Como mencioné en el episodio 1 de la serie sobre denominaciones cristianas, el judaísmo tiene sus raíces en la antigua religión israelita, que era practicada por los reinos de Israel y Judá. Israel y Judá eran reinos relativamente pequeños , pero estaban ubicados justo entre dos de los centros de civilización más importantes del mundo antiguo : Egipto y Mesopotamia, razón por la cual Egipto, y luego Asiria y Babilonia, desempeñaron un papel tan importante. papel en su historia. Ahora bien, hay dos explicaciones principales sobre el origen de la religión israelita antigua. Una, por supuesto, es que vino directamente de Dios, a través de revelación divina, específicamente cuando Moisés recibió la Torá. La otra es que se desarrolló lentamente, con el tiempo, basándose en sus interacciones tanto con Egipto como con Mesopotamia. De hecho, el consenso académico hoy en día es que los israelitas en realidad comenzaron como un subconjunto de cananeos y luego, lentamente, pasaron del politeísmo al monoteísmo con el tiempo. De cualquier manera, lo que nos preocupa aquí es lo que sucedió a finales de la Edad del Hierro. Básicamente, Israel cayó en manos de los asirios y Judá cayó en manos de los babilonios, pero luego, después de un breve exilio en Babilonia, los antiguos habitantes de Judá (ahora llamados judíos) pudieron regresar a su tierra y reconstruir su templo, razón por la cual el judaísmo entre el año 537 AEC y 70 EC se conoce como judaísmo del Segundo Templo. Durante este tiempo, estuvo influenciado tanto por el zoroastrismo (que era la religión de los persas) como por el helenismo (que era la religión de los griegos), pero lo más importante es que, en este punto, el judaísmo era definitivamente monoteísta, es decir, para decirlo de alguna manera. este día, su rasgo definitorio. Sin embargo, cuando los romanos tomaron el poder, había cuatro sectas principales dentro del judaísmo del Segundo Templo : los fariseos (que representaban a la gente común), los esenios (que eran un grupo místico), los zelotes (que querían luchar contra los Romanos) y los saduceos (que eran las élites que dirigían el templo). A este se añadió un quinto grupo: los primeros cristianos. Sin embargo, el cristianismo rápidamente se convirtió en una religión separada, mayoritariamente gentil (es decir, no judía). Los primeros cristianos que continuaron manteniendo las tradiciones judías, como los ebionitas y los nazarenos, finalmente se extinguieron, aunque hay evidencia de que tuvieron influencia en el desarrollo del Islam antes de hacerlo. De todos modos, los esenios, los zelotes y los saduceos también se extinguieron cuando los romanos destruyeron el templo judío en el año 70 d.C. Por lo tanto, la única secta del judaísmo del Segundo Templo que sobrevivió fue la de los fariseos. Ahora bien, el Nuevo Testamento no tiene muchas cosas buenas que decir sobre los fariseos. Pero para los judíos de hoy, los fariseos son en realidad nuestros antepasados ​​espirituales. Después de la destrucción de Jerusalén, establecieron una escuela en la cercana ciudad de Yavne (conocida en fuentes cristianas como Jamnia), donde ayudaron a que el judaísmo evolucionara de una religión basada en templos a una que se basa principalmente en la oración comunitaria y el estudio. los cinco libros de Moisés (también conocidos como la Torá). Los eruditos de esta escuela de Yavne con el tiempo llegaron a ser conocidos como rabinos. Por lo tanto, el judaísmo tal como existe hoy en día puede llamarse con mayor precisión judaísmo RABÍNICO, para distinguirlo del anterior judaísmo del Segundo Templo. Una de las cosas que hicieron los primeros rabinos fue desarrollar el Talmud, que en realidad tiene dos componentes: la Mishná (que se escribió primero) y la Guemará (que se escribió después y consiste en un comentario sobre la Mishná). Según la tradición, la Mishná se basa en la Torá Oral, que consistió en varias aclaraciones que se le dieron a Moisés aproximadamente al mismo tiempo que la Torá Escrita. Supuestamente se transmitieron de boca en boca hasta la época de los rabinos. Sin embargo, según los estudios críticos modernos, la Torá Oral probablemente no se remonta hasta Moisés. Pero al menos se remonta al período del Segundo Templo, a figuras como Hillel y Shamai, que vivieron justo antes de la época de Jesús. Si desea obtener más información sobre los diversos rabinos mencionados en la Mishná, tenemos un video sobre eso, al que vincularé en la descripción. Ahora, en caso de que hayas escuchado algunas de las cosas desagradables que a veces se dicen sobre el Talmud, déjame aclarar que en esos casos, el Talmud generalmente se saca de contexto, por razones antisemitas. En lugar de ser una lista de reglas claras, El Talmud (y las diversas notas que ahora lo acompañan son más bien una colección de jurisprudencia, en la que se dan varias opiniones además de opiniones sobre esas opiniones y luego opiniones sobre las opiniones). sobre las opiniones. Es por eso que una página típica del Talmud se ve así. Ahora, es en este punto donde debo mencionar que los judíos caraítas rechazan el Talmud y, por lo tanto, algunas personas afirman que los caraítas modernos pueden rastrear sus opiniones. linaje que se remonta a los saduceos, pero lo más probable es que fueran simplemente un grupo que se separó de la corriente principal del judaísmo rabínico alrededor del año 800. Un grupo incluso anterior que se separó del judaísmo rabínico (o al menos perdió contacto con él). es Beta Israel, con sede en Etiopía. Puede que se remonten a la época del Segundo Templo, pero también hay evidencia de que inicialmente mantuvieron algún contacto con los primeros rabinos pero luego, por alguna razón, ese contacto finalmente se cortó. En realidad, no fue hasta los tiempos modernos que Beta Israel fue, entre comillas, “redescubierto” e integrado nuevamente al judaísmo dominante. Entonces, nuevamente, no consideraría a Beta Israel como algo fuera del judaísmo rabínico, sino más bien como una corriente única dentro de él. Pero luego están los samaritanos, que definitivamente SON un grupo separado de los judíos rabínicos. Afirman ser descendientes de las Diez Tribus del Norte de Israel. Sin embargo, según los historiadores, la situación es mucho más complicada. Cuando Asiria conquistó Israel, algunos israelitas fueron llevados y luego trajeron no israelitas para reemplazarlos. Sin embargo, otros israelitas simplemente se trasladaron al sur, a Jerusalén, donde se integraron al Reino de Judá. Luego, cuando los babilonios conquistaron Judá, se produjo una división por la cual muchas de las élites fueron llevadas a Babilonia, mientras que la gente común quedó atrás, donde a veces se casaron con extranjeros. Cuando las élites de Judea regresaron para reconstruir el templo de Jerusalén, algunos de los que habían quedado atrás (a quienes la Biblia llama “el pueblo de la tierra”) querían construir un templo separado, lo cual hicieron en el monte Gerizim, que resultó ser en el territorio donde solían vivir las tribus del norte . Entonces, para mí, no está claro si la división samaritano-judía se debió más a una división étnica o a una división de clases. De cualquier manera, lo que sí sabemos es que los samaritanos eventualmente disminuyeron en tamaño y hoy constan de alrededor de 850 personas. Bien, veamos ahora cómo evolucionó la rama principal del judaísmo rabínico. En términos generales, desde el año 70 EC hasta alrededor del 1740 EC, no hubo nada dentro del judaísmo que se pareciera a lo que se refiere la palabra denominación: simplemente existía el judaísmo. Esto se debe en parte a que los judíos eran en gran medida una minoría dondequiera que se encontraran, por lo que cuando ya eres un grupo pequeño y perseguido, tiendes a permanecer unido. Sin embargo, también se reduce al hecho de que el judaísmo –hasta el día de hoy– no tiene un liderazgo central. Si buscas una analogía dentro del marco cristiano, sería mejor decir que los judíos siguen un estilo de gobierno congregacional, algo así como los bautistas. Los rabinos se capacitan en colegios rabínicos (donde algunos rabinos terminan siendo más influyentes que otros), pero luego cada congregación puede elegir quién quiere que sea su rabino y cómo quiere administrar las cosas. Sin embargo, tenga en cuenta que hoy en día, algunos países tienen lo que se llama un Gran Rabino, del que hablaré más adelante. Ahora, no me malinterpretes. Cuando digo que hubo un solo judaísmo hasta 1740, no estoy diciendo que no se encontraran diferencias en absoluto: las había. Lo que me lleva a los términos sefardí, asquenazí y mizrají. Pero tenga en cuenta que NO se trata de denominaciones diferentes. Son más bien subculturas regionales. Para explicarlo, abramos un mapa. Básicamente, tras la caída de Jerusalén, los judíos acabaron repartidos por todo el Imperio Romano. Un área particular donde muchos de ellos terminaron es en lo que hoy llamamos España y Portugal. Los judíos de esta zona llegaron a ser conocidos como judíos sefardíes (S'pharad es simplemente la palabra hebrea para España). Durante muchos siglos estuvieron gobernados por musulmanes, quienes en general los trataron muy bien. Sin embargo, tras la Reconqista y el retorno al control cristiano, los judíos fueron expulsados ​​de la Península Ibérica y, por lo tanto, muchos de ellos terminaron de regreso en Medio Oriente (donde fueron bienvenidos por el Imperio Otomano). Otros terminaron en el norte de África, en los Países Bajos o en el llamado Nuevo Mundo, donde se establecieron mucho antes de la llegada de los ahora más dominantes judíos asquenazíes. La palabra Ashkenazi proviene del nombre Ashkenaz, que era un nombre judío muy antiguo para Alemania. Según estudios recientes de ADN, ahora sabemos mucho sobre los orígenes de los judíos asquenazíes. Ahora se cree que se originaron en el sur de Italia antes de establecerse en Alemania, alrededor del año 800. Sin embargo, en algún momento su número se redujo a unas 350 personas, lo que provocó lo que se llama un cuello de botella genético. Antes de este punto, hubo una gran cantidad de matrimonios mixtos con no judíos (particularmente italianos del sur), pero después de este punto, el grupo se casó principalmente entre ellos, lo que resultó en la creación de un grupo étnico distinto, llamado judío asquenazí, que tiene claras Marcadores de ADN que pueden aparecer en una prueba de ADN. Pero tomemos nota: aunque los judíos asquenazíes son al menos parcialmente europeos, una buena cantidad de su ADN todavía se puede rastrear hasta el Medio Oriente, particularmente a lo largo de la línea masculina. También debo señalar que, si bien los judíos asquenazíes se establecieron originalmente en Alemania, la mayoría de ellos terminaron siendo empujados a Europa del Este, que es donde vivieron la mayoría de ellos hasta el siglo XX. Bien, entonces, además de los judíos sefardíes y los judíos asquenazíes, también hay judíos mizrajíes, que es una especie de término general para los judíos que nunca abandonaron el Medio Oriente.   Sin embargo, los judíos mizrajíes terminaron asimilando muchas costumbres sefardíes (porque, recuerden: muchos judíos sefardíes terminaron en el Medio Oriente), así que tenga en cuenta que hoy en día, los mizrajíes a menudo se agrupan junto con los judíos sefardíes. Pero nuevamente, antes de continuar, quiero enfatizar que la división sefardí versus asquenazí no tiene nada que ver con denominaciones ni con diferencias teológicas. En el judaísmo tenemos un concepto llamado Minhag, que puede traducirse aproximadamente como “costumbres”. Los judíos sefardíes y los judíos asquenazíes pueden tener minhag diferentes, pero comparten la misma religión. La mejor analogía dentro del marco cristiano sería comparar a los católicos que usan el rito latino con aquellos que usan el rito siríaco. Su vestimenta y liturgia pueden ser diferentes, pero su teología no lo es. Hasta el día de hoy, los judíos asquenazíes dependen en gran medida de las obras filosóficas desarrolladas por los judíos sefardíes, y viceversa. Un buen ejemplo es Maimónides, a quien mencioné anteriormente como quien desarrolló los trece principios de la fe. Era sefardí, pero es igual de importante para los asquenazíes. En contraste, está Rashi, cuyos comentarios se incluyen en todas las ediciones modernas del Talmud. Era asquenazí, pero los sefardíes también lo consideran autoritario. Ahora, antes de pasar a las ramas modernas del judaísmo, quiero señalar un libro llamado Shulján Aruj. Escrito en 1565 por el rabino sefardí Joseph Karo, también contiene notas del rabino asquenazí Moses Isser-less. Hasta el día de hoy, es una especie de EL texto autorizado para todo lo relacionado con la ley judía. Pero es importante señalar que lo utilizan tanto los judíos asquenazíes como los judíos sefardíes, aunque cuando se trata de minhag o costumbres, los asquenazíes siguen las normas del rabino Isser-less, mientras que los sefardíes siguen las normas del rabino Karo. Bien, como digo, desde el año 70 EC hasta alrededor del 1740 EC, había prácticamente un solo judaísmo, aunque con diferentes costumbres dependiendo de dónde vivías. Pero a partir de 1740 esto cambió. Hoy en día, se dice que el judaísmo (particularmente en los países occidentales) tiene tres ramas principales: reformista, conservadora y ortodoxa. Entonces, antes de continuar con el árbol, quiero explicar las principales diferencias entre estas tres ramas. Al final del día, la diferencia se reduce a una sola cosa: su enfoque de la ley judía (que se llama Ha-LA-khah). Los judíos ortodoxos ven Ha-LA-khah como vinculante y, por en su mayor parte, inmutable. Vincular significa que TIENES que seguirlo. No para obtener la salvación sino simplemente porque Dios lo dice. Entonces, los judíos ortodoxos siguen la ley con mucho cuidado, de la misma manera que se ha seguido durante más de 2000 años. Por el contrario, los judíos conservadores (conocidos como judíos masorti fuera de Norteamérica) consideran que Ha-LA-khah es vinculante pero no inmutable. En otras palabras, la Ley debe evolucionar con el tiempo para mantenerse al día con la evolución de la sociedad humana. Entonces, por ejemplo, los judíos ortodoxos no conducen un automóvil en Shabat porque tanto los motores de combustión como los eléctricos implican encender un fuego y en la Torá, encender un fuego se considera trabajo y se supone que no se debe trabajar en Shabat. Sin embargo, los judíos conservadores han llegado a la conclusión de que, en nuestro mundo moderno, poder asistir a las sinagogas (que a menudo ya no están a poca distancia) es más importante que seguir la regla original. Entonces, los rabinos conservadores han cambiado la ley judía para decir que conducir un automóvil en Shabat está permitido para esta circunstancia especial. Han hecho cosas similares en términos de permitir que las mujeres se conviertan en rabinas y apoyar los derechos LGBT. Ahora, antes de continuar, permítanme mencionar el principio de Pikuaj nefesh, que siguen todas las ramas del judaísmo. Esta ley establece que cualquier otra ley puede ser infringida con el fin de proteger la vida o la salud de una persona. Entonces, por ejemplo, si una persona tiene una emergencia médica en Shabat, incluso el judío más ortodoxo CONDUCERÁ un automóvil para llevar a esa persona al hospital lo más rápido posible. Sin embargo, hay tres excepciones: no puedes asesinar, no puedes adorar ídolos y no puedes cometer un pecado sexual. Bien, finalmente hay judíos reformistas. Los judíos reformistas consideran que Ha-LA-khah no es vinculante ni inmutable. Esto significa que cada judío individual puede tomar su propia decisión sobre cómo seguir la ley judía. Así, por ejemplo, la Torá dice que los judíos no deben comer ciertos mariscos, como los langostinos, pero dice que la carne de res está bien. Sin embargo, en el mundo actual, debido al cambio climático, se puede argumentar que comer carne de res es más problemático que comer langostinos, por lo que algunos judíos reformistas podrían decidir adoptar una dieta pescitaria completa por razones éticas en lugar de seguir las reglas kosher tradicionales. A muchos judíos reformistas les gusta centrarse en la frase Tikkun Olam, que significa "reparar el mundo" y, por lo tanto, tienden a priorizar las mitzvot éticas sobre las mitzvot rituales. Ahora bien, estas pueden parecer diferencias bastante grandes pero, sorprendentemente, en la superficie, estos tres grupos a menudo pueden parecer casi iguales. La única excepción a esto es un subconjunto de judíos ortodoxos conocidos como haredi o ultraortodoxos (aunque tenga en cuenta que el término ultraortodoxo generalmente se considera ofensivo). Los judíos haredíes se pueden dividir en jasídicos y no jasídicos. Explicaré el judaísmo jasídico con más detalle en un momento, pero por ahora, tenga en cuenta que estos son los judíos que tienden a ser judíos de maneras muy visibles. Son los que tienen grandes sombreros negros y largos rizos laterales. Muchos cristianos, cuando se forman una imagen mental de cómo es un judío , tienden a pensar en un judío jasídico. Bueno, sólo quiero advertirles contra ese estereotipo porque sería como si un judío supusiera que todos los cristianos tienen este aspecto. Incluso entre los judíos ortodoxos, hay muchos que realmente no destacan como judíos de una manera muy visible y están más integrados en la sociedad en general. A estos judíos ortodoxos no haredíes se les suele llamar “ortodoxos modernos”. Bien, entonces, ¿cómo surgieron todas estas diversas ramas del judaísmo moderno? Bueno, en realidad comencemos con el jasidismo. Fue fundada por Baal Shem Tov, que vivió en lo que hoy es Ucrania durante el siglo XVIII. Es por eso que he mostrado que el movimiento jasídico surgió de los asquenazíes. Sin embargo, tenga en cuenta que hoy en día, algunos sefardíes también han adoptado el jasidismo. Lo que muchos no judíos no se dan cuenta sobre el jasidismo es que en realidad es una versión muy mística del judaísmo, además de ser aparentemente bastante conservador. Se basa en gran medida en la Cabalá, que es una escuela de pensamiento mística dentro del judaísmo que se remonta a Isaac Luria en el siglo XVI y a Moisés de León en el siglo XII y tal vez incluso más atrás. La otra cosa que necesitas saber sobre el jasidismo es que cada grupo jasídico se centra en una única dinastía rabínica que se remonta a un pueblo específico de Europa del Este. Tomemos, por ejemplo, Jabad, que es uno de los grupos jasídicos más grandes y conocidos. Originalmente tenía su sede en un pueblo ruso llamado Lyubavichi, razón por la cual los seguidores de Jabad también son conocidos como Lubavitchers. El famoso líder de este grupo en el siglo XX, Mendel Schneerson (1902-1994), era descendiente de Shneur Zalman, el fundador de Jabad. Sin embargo, no todos los judíos asquenazíes abrazaron el jasidismo. Aquellos que no lo hicieron fueron conocidos como Mit-NAHG-dim, que significa "oponentes", aunque más tarde serían conocidos como Litvaks porque muchos de ellos tenían su base en Lituania. Alrededor del año 1770, ocurrió un evento importante (principalmente entre los Mit-NAHG-dim) conocido como HAS-kalah, o Ilustración judía. Surgió y fue muy similar a la Era general de la Ilustración que había ocurrido en Europa aproximadamente un siglo antes. Básicamente, llevó a que el judaísmo fuera reexaminado utilizando la lente de la erudición crítica moderna. Pero no todo se trataba simplemente de nuevas ideas. También se trataba de nuevas libertades. Casi al mismo tiempo que la HAS-kalah, la emancipación judía se logró en la mayor parte de Europa, lo que significa que, por primera vez, a los judíos se les otorgaron los mismos derechos legales que a los cristianos. En este punto, algunos judíos simplemente se volvieron seculares, mientras que otros judíos (particularmente en Alemania) buscaron “reformar” el judaísmo para ponerlo al día con lo que habían aprendido a través de la ciencia y la crítica textual. Ahora, durante el próximo rato voy a hablar exclusivamente de Estados Unidos. Esto se debe a que, aparte de Israel, aquí es donde vive actualmente la mayoría de los judíos del mundo . Pero no te preocupes, una vez que termine, hablaré de Israel y otros países también. Tenga en cuenta que en realidad sólo en los EE. UU. (y en algunos países similares como Canadá y el Reino Unido) el judaísmo se puede dividir en varias denominaciones. Entonces, comencemos con la migración de judíos alemanes a Estados Unidos entre 1840 y 1860. Antes de este punto, la mayoría de los judíos en Estados Unidos en realidad habían sido sefardíes. Pero muy pronto, la mayoría de las congregaciones judías no sólo eran asquenazíes, sino que también se inclinaban hacia la reforma. Entonces, en 1873, se estableció la Unión de Congregaciones Hebreas Americanas para que sirviera como la principal organización para los judíos estadounidenses.  A esto le siguió la fundación del Hebrew Union College en 1875 como principal escuela rabínica. Sin embargo, si bien la mayoría de los judíos estadounidenses eran reformistas en ese momento, algunos no lo eran. Por lo tanto, en 1886, algunos rabinos de tendencia más conservadora se separaron del Hebrew Union College y establecieron en su lugar el Seminario Teológico Judío . Sin embargo, tenga en cuenta que estos judíos llamados "conservadores" sólo eran conservadores en comparación con los judíos reformistas. A los ojos de muchos judíos de Europa del Este, estos supuestos conservadores eran en realidad bastante liberales. Lo que sucedió después fue que muchos de esos judíos de Europa del Este terminaron migrando a Estados Unidos entre 1880 y 1925. Eran incluso más conservadores que los conservadores y por eso se les conoció como ortodoxos. Por lo tanto, terminamos con tres ramas principales dentro del judaísmo estadounidense. La Unión de Congregaciones Hebreas Americanas terminó siendo la principal organización para los judíos reformistas (con el tiempo cambió su nombre por el de Unión para el Judaísmo Reformista); La Sinagoga Unida de América, establecida en 1913, se convirtió en la principal organización de judíos conservadores (aunque también cambió su nombre más tarde por el de Sinagoga Unida del Judaísmo Conservador). Finalmente, la Unión Ortodoxa, establecida en 1898, se convirtió en la principal organización de los judíos ortodoxos modernos . Ahora bien, incluso si nunca has oído hablar de ninguna de estas organizaciones, probablemente hayas visto este símbolo en varios paquetes de alimentos. Significa que la Unión Ortodoxa ha considerado que ese artículo es kosher. También quiero señalar a Agudah, que es otra organización ortodoxa, separada de la Unión Ortodoxa. Se compone principalmente de congregaciones haredíes, tanto jasídicas como no jasídicas (aunque, en particular, Jabad no es miembro). En total, entre quienes asisten a la sinagoga en los EE. UU., aproximadamente el 50 % son reformistas, alrededor del 30 % son conservadores y el 20 % son ortodoxos. También debo señalar el judaísmo reconstruccionista (o reconstructor), que puede considerarse una cuarta rama del judaísmo moderno. Fundada por Mordecai Kaplan en la década de 1950, puede verse como una ruptura con el judaísmo conservador. Sin embargo, al igual que el judaísmo reformista, no considera que la ley judía sea vinculante. Pero, a diferencia del judaísmo reformista, tiende a darle más valor a la preservación de las antiguas tradiciones y al mantenimiento de una identidad judía muy distinta. Así que se puede pensar que el judaísmo reconstruccionista es algo conservador por fuera pero muy liberal por dentro. También está el judaísmo de la renovación, que es aún más reciente y tiene sus raíces en el movimiento contracultural de los años sesenta y setenta. También es una rama muy liberal del judaísmo, pero tiende a incorporar elementos más místicos, del judaísmo jasídico, razón por la cual a sus seguidores a veces se les apoda “judíos hippies”. Ahora, otra cosa que debo dejar clara es que, en el judaísmo, las líneas denominacionales pueden ser bastante borrosas, especialmente en áreas donde no hay muchos judíos. Entonces, por ejemplo, vivo en Canadá y cuando me convertí al judaísmo, lo hice a través de una sinagoga reformista, aunque uno de los profesores era reconstruccionista. Sin embargo, después de un año de estudio y la aprobación de un beit din, un rabino ortodoxo realizó un Hatafat Dam Brit y me sumergieron en una mikve en la sinagoga ortodoxa. Además de esto, la sinagoga a la que mi esposa y yo es más probable que asistamos, simplemente porque es la más cercana a nuestra casa, en realidad es Renovación. Entonces, cuando la gente me pregunta a qué rama del judaísmo pertenezco, es una pregunta difícil de responder. Normalmente solo digo que soy un judío progresista, lo que básicamente abarca todo lo que no sea ortodoxo y, al menos en Norteamérica, es el tipo dominante de judaísmo. Pero incluso entre judíos progresistas y judíos ortodoxos suele haber mucha mezcla. Si bien cada grupo de rabinos puede tener puntos de vista muy diferentes, es posible que los miembros reales no los tengan. Por lo tanto, no es inusual que un judío con inclinaciones reformistas asista a una sinagoga ortodoxa o que un judío ortodoxo plenamente observante asista a una sinagoga reformista. Y luego, por supuesto, a veces hay congregaciones sefardíes separadas : por lo general se ven a sí mismas como si estuvieran fuera de toda la tricotomía reformista-conservadora-ortodoxa . Pero también hay judíos sefardíes individuales que SÍ se ven a sí mismos como pertenecientes a una de las tres corrientes. Entonces, es complicado. Incluso hay judíos humanistas que ni siquiera creen en Dios pero aún así se reúnen para celebrar ciertas fiestas o derechos de paso. Ahora bien, ¿qué pasa con los judíos mesiánicos? Bueno, los judíos mesiánicos son realmente cristianos, así que ya hablé de ellos en mi serie sobre denominaciones cristianas. Si estás interesado en escuchar mi opinión sobre ellos, puedes encontrarla en el episodio 8. Bien, así es como funciona el judaísmo en los EE. UU., y tal vez en algunos otros países como Canadá y el Reino Unido. En el Reino Unido hay en realidad dos denominaciones reformistas principales: el judaísmo liberal y el movimiento para el judaísmo reformista. Sin embargo, recientemente (en abril de 2023) anunciaron su intención de fusionarse en una sola organización. También tienen un rabino principal para sus judíos ortodoxos, a quien quizás hayas visto recientemente en las noticias cuando participó en la coronación del rey Carlos III. Veamos a continuación cómo funciona el judaísmo en Israel, que ahora tiene una población judía que ha superado a la de Estados Unidos. Aunque en Israel existen sinagogas reformistas y conservadoras en pequeñas cantidades, la tricotomía reformista-conservadora-ortodoxa es mucho menos importante allí. En cambio, en Israel, los judíos suelen clasificarse en cuatro categorías principales. Primero están los Hiloni. Estos son judíos seculares y en realidad representan la mitad de todos los judíos en Israel. Los siguientes son los masorti, que son “tradicionales”, lo que significa que son sólo parcialmente observantes. Representan otra cuarta parte de la población israelí. El último cuarto está formado por dati y haredi. Estos son los judíos plenamente observantes , siendo los haredíes (como mencioné antes) los más estrictamente observantes. Ahora bien, no voy a abordar el sionismo en este vídeo porque el sionismo es más una cuestión política que religiosa. Los judíos individuales en todo el mundo tienen diferentes puntos de vista sobre el sionismo y la política dentro de Israel, por lo que es importante recordar que el hecho de que alguien sea judío no significa que apoye todo lo que hace el Estado de Israel. Pero volviendo a las cuatro categorías de judíos israelíes, quiero dejar claro que NO son cuatro denominaciones diferentes. En su mayor parte, los judíos israelíes no están realmente divididos en denominaciones en absoluto. En cambio, todo lo que tenga que ver con asuntos religiosos judíos en Israel cae bajo la jurisdicción de los dos principales rabinos, uno de los cuales representa a los judíos asquenazíes y el otro representa a los judíos sefardíes. Este sistema es en realidad el que se utiliza en la mayoría de países del mundo. Algunos países, como Francia, tienen un solo Gran Rabino, mientras que otros, como Argentina, tienen dos. Al igual que ocurre con el judaísmo, las denominaciones en el Islam no son tan claras como en el cristianismo. No es raro que las personas tengan una mezcla de creencias de diferentes denominaciones. Es posible que el término denominación en sí no se aplique aquí con mucha precisión. Entremos en ello y lo explicaré a lo largo del camino. Lo primero que me gustaría abordar es que la mayoría de las religiones tienen múltiples historias sobre sus orígenes; normalmente hay una o más versiones tradicionales junto con una o más cuentas académicas. Por ejemplo, como Matt mencionó en su video sobre el judaísmo, mientras los judíos creen que su religión comenzó cuando Moisés recibió la Torá, los académicos creen que surgió de una mezcla de las antiguas religiones israelita, egipcia y mesopotámica. De manera similar, para el Islam, hay un relato tradicional que afirma que el Islam comenzó con Adán, el primer ser humano, y los profetas posteriores, que incluyen a Noé, Moisés y Jesús, predicaron el Islam pero en una forma diferente. Finalmente, adquirió su forma actual con el profeta Mahoma cuando recibió la primera revelación del Corán en el año 610 EC aproximadamente. Sin embargo, los académicos creen que el Islam surgió de la mezcla de varias religiones que incluían las antiguas tradiciones religiosas paganas árabes y un grupo de personas conocidas como cristianos judíos, específicamente, ebionitas y nazarenos que defendían las leyes del judaísmo pero también creían que Jesús era un Massías. Es posible que hayan huido a Arabia para evitar la persecución donde inspiraron la religión del Islam. La tradición islámica menciona un grupo conocido como Hanifs que seguían el verdadero monoteísmo del profeta Abraham, que pueden haber sido o no estos cristianos judíos. De todos modos, según la tradición islámica, el Islam comenzó con la revelación del Corán al profeta Mahoma alrededor del año 610 EC. Desde entonces hasta su muerte, alrededor del año 632, el Profeta continuó recibiendo revelaciones de Alá, la palabra árabe para Dios, que más tarde fueron compiladas en un formato de libro conocido como *Corán* o Recitación. El Corán forma el núcleo del Islam y los musulmanes lo consideran universalmente como la máxima autoridad en su religión. Puede que no estén de acuerdo con las interpretaciones del Corán, pero todos los musulmanes lo sitúan por encima de todo lo demás. En 622, alrededor de 11 o 12 años después de la primera Revelación, el Profeta se exilió de su ciudad natal, La Meca, y formó una comunidad en una ciudad llamada Yathrib, que más tarde llegó a ser conocida como Medina. Esta emigración del Profeta se conoce como la Hégira y se considera un punto muy importante en la historia del Islam. Tanto es así que este año marca el inicio del Calendario Lunar Islámico. También marca un punto de cambio en el Corán. El Corán está dividido en 114 capítulos conocidos como Suras. Los Capítulos de La Meca, que fueron revelados durante la estancia del Profeta en La Meca, se centran más, a falta de un término mejor, en conceptos abstractos. Para generalizar, el Corán habla de cosas como el *Tawhid* o monoteísmo, la unidad de Dios, el Día del Juicio o, como se le llama en el Corán, la Hora en que el mundo se acabará y la humanidad resucitará. para enfrentar el juicio final sobre dónde pasarían la eternidad, el Cielo o el Infierno. En otras palabras, estos capítulos se centraron en la teología. Sin embargo, después de la Hégira, el Corán empezó a hablar más , de nuevo a falta de un término mejor, de cuestiones del mundo. Porque en Medina, el Profeta no era sólo un Profeta, era un líder político, por lo que tenía que arbitrar disputas, ir a la guerra, hacer diplomacia, etc. Entonces, el Corán también se centra en esos asuntos en este punto. Es decir, estos capítulos se centraron en la Jurisprudencia o el Derecho. Esto es importante porque en el Islam hay dos distinciones importantes en lo que respecta a lo que uno cree. La primera es su Aqidah, que trata de la naturaleza teológica del Islam, mientras que la segunda, el Fiqh, trata de la naturaleza judicial del Islam. Mientras que el Fiqh trata de qué hacer con los infractores de la ley, la Aqidah trata de por qué alguien se convierte en uno. Mientras que el Fiqh diría que el castigo para alguien que comete un pecado particular es esto o aquello, la Aqidah preguntaría si el pecador tiene libre albedrío o si todo está predestinado. Estos dos se superponen y la Aqidah guía el Fiqh, pero no siempre. El profeta Mahoma falleció en el año 632 e inmediatamente comenzaron a aparecer grietas en la comunidad de los creyentes. El primer punto de desacuerdo fue quién lideraría la comunidad como su nuevo líder político. Algunos seguidores de alto rango del Profeta eligieron a su amigo cercano Abu Bakr como el primer *Khalifa* o Califa. Califa simplemente significa sucesor o diputado. El Califa iba a ser el nuevo líder político de los Creyentes y era conocido como *Amir al-Muminin* o literalmente, Líder de los Creyentes. Sin embargo, otro grupo de seguidores del Profeta quería que Ali ibn Abi Talib, primo y yerno del Profeta, lo sucediera como califa. Es tentador decir que esta decisión sentó las bases de la división entre suníes y chiítas, las dos sectas más grandes del Islam. Sin embargo, esas dos sectas no cristalizarían realmente hasta el siglo XI, por lo que sería mejor llamar a estos dos grupos protochiítas y protosunitas. La división a menudo se simplifica demasiado al decir que los proto-sunitas fueron los que apoyaron a Abu Bakr, mientras que los proto-chiitas fueron los que apoyaron a Ali. Inicialmente, este era el caso, la división se trataba simplemente de quién lideraría la comunidad. Sin embargo, con el tiempo, la división empezó a volverse cada vez más compleja. Esto se debió a que la comunidad se expandió muy rápido. Durante la vida del Profeta, conquistó y se alió con gran parte de la Península Arábiga. Después de él, los califas enviaron sus ejércitos al Gran Oriente Medio. En unas pocas décadas, los creyentes gobernaban todo entre Túnez y la India. En el proceso, derrotaron a los imperios bizantino y sasánida . Como era de esperar, este enorme imperio trajo sus propios problemas. Los califas tuvieron que emitir juicios y políticas en materia política, social y militar. Los creyentes intentaron seguir la ley establecida en el Corán, ya que era y es la máxima autoridad. En cuestiones que no se abordan directamente en el Corán, los creyentes observaron los ejemplos dados por el Profeta en su vida. Estos ejemplos, junto con sus dichos, formaron un canon de la Tradición Islámica conocido como la Sunnah del Profeta. Sin embargo, todavía había muchas cosas que no tenían paralelos directos en el Corán o la Sunnah. ¿Cómo solucionamos eso? Esta cuestión dividió aún más a los musulmanes. Veamos primero cómo respondieron los sunitas a esta pregunta. Una vez más, para simplificar demasiado, los proto-sunitas, que reciben su nombre de la Sunnah, creían que los ejemplos del Profeta pueden guiar a los creyentes junto con las opiniones y comentarios de hombres eruditos y, en ocasiones, de mujeres, que llegaron a ser conocidos como los Ulema, y ​​que habían pasado una parte considerable de sus vidas estudiando el Corán y la Sunnah. Los Ulema no eran exactamente sacerdotes, pero no eran tan diferentes de los rabis. De hecho, gran parte de la jurisprudencia islámica tiene paralelos con la ley judía. De todos modos, entre los ulemas había algunas figuras distinguidas que son más veneradas que los demás que llegaron a ser conocidos como imanes. Si bien los imanes suníes eran figuras respetables consideradas autoridades en materia de jurisprudencia, no eran infalibles y no eran más que seres humanos educados. Sin embargo, los protochiítas creían que sus imanes eran infalibles. Creían que el Imam tenía que ser descendiente del Profeta a través de su hija Fátima y su marido, Ali ibn Abi Talib. Los protochiítas creían que el Imam tenía guía divina y era la única autoridad sobre cómo interpretar el Corán y la tradición del Profeta. Ali ibn Abi Talib es considerado el primer imán y luego sus dos hijos, al-Hasan y al-Husayn son el segundo y tercero, respectivamente. El desacuerdo sobre los imanes y su papel en la sociedad islámica es quizás la mayor distinción entre sunitas y chiítas, incluso hoy. Ambos tienen sus propias cadenas de imanes a quienes se considera fundadores de sus diversas escuelas de jurisprudencia islámica y desarrollaron sus propias interpretaciones de la ley islámica conocida como Shariah. Sin embargo, hay que tener en cuenta que en el pasado, esto no era una división binaria, sino más bien un espectro en el que las personas podían mezclar, y de hecho lo hacían, elementos de ambos. Miremos primero a los sunitas. Los sunitas representan aproximadamente el 90% de la población musulmana, el 9% restante son chiítas y el resto menos del 1%. Entre los suníes hay cuatro escuelas de jurisprudencia o Fiqh. Se trata del Hanafi, que es el más grande y popular en India, Pakistán, Turquía y partes de Oriente Medio. El Maliki, que es popular en África y anteriormente también fue la escuela predominante en la España musulmana. Luego, los shafi'i y los hanbali, ambos más comunes en Oriente Medio, siendo los hanbali dominantes en Arabia Saudita. Solía ​​haber un quinto llamado Zahiri, que era popular en la España musulmana y en el noroeste de África, pero desde entonces se ha extinguido, pero recientemente, con los movimientos revivalistas islámicos, está empezando a regresar, hablaremos de eso en un momento. . Ahora bien, desde muy temprano en su vida, el Islam entró en contacto con los griegos y su forma de pensar. Entonces, hubo un debate en el mundo islámico sobre qué forma de pensar se debía seguir. ¿Deberíamos adherirnos rígidamente al Corán y a la Sunnah o deberíamos desarrollar un enfoque lógico del pensamiento racional para nuestros problemas mundanos? Esto llevó a la creación de las Escuelas de Teología. Los Athari son considerados los tradicionalistas que se apegan al Corán y la Sunnah, mientras que los Mu'tazilitas son vistos como aquellos que siguen mucho más la razón y el pensamiento racional. Los Ash'ari y los Maturidi están en algún punto intermedio, aunque las divisiones entre estas escuelas, que son bastante claras en teoría, no fueron tan claras en la práctica. Por ejemplo, los mutazilitas, aunque afirmaban ser racionalistas y progresistas, estaban detrás de una de las mayores inquisiciones de la historia islámica. Esta inquisición también impidió que el Islam tuviera algo parecido a un Papa. Un poco sobre esa inquisición, que se llama Mihna. Fue durante el reinado del califa abasí al-Ma'mun. La pregunta principal era sobre la naturaleza del Corán, si fue creado en el momento de la revelación al Profeta o si siempre había existido. Las implicaciones de esto fueron que si el Corán siempre ha existido, desde el principio de los tiempos, entonces es cierto para todos los tiempos y sus interpretaciones no pueden cambiar ni actualizarse con el tiempo. Sin embargo, si fue creado en el momento de la revelación, entonces significaba que el Corán se aplicaba sólo a ese momento y su significado puede cambiar según los tiempos. Al-Ma'mun creía en sí mismo como el Imam y con el poder de definir la teología y la jurisprudencia islámicas en lugar del cuerpo de hombres y mujeres eruditos conocidos como los Ulema. Los mutazilitas lo apoyaron, mientras que el oponente más ferviente fue el Imam Ahmad ibn Hanbal, el fundador de la Escuela Hanbali. La gente se vio obligada a apoyar la doctrina de al-Ma'mun sobre el Corán creado y su negativa condujo al encarcelamiento, la tortura, la confiscación de propiedades, etc. Cuando la inquisición fracasó, los mutazilitas cayeron en declive y finalmente se extinguieron, pero recientemente, La gente ha estado afirmando ser neo-mutazilitas y tratando de revivir el racionalismo que a menudo se imagina como el núcleo de su doctrina. Desde que fracasó la Mihna, los califas suníes nunca más intentaron tener el poder de definir directamente la teología y la jurisprudencia islámicas. Por eso el Islam sunita no tiene un jefe de fe como el Papa. Con el tiempo, las escuelas de teología y las escuelas de jurisprudencia llegaron a asociarse entre sí. Por ejemplo, los hanbalis siguen la escuela Athari mientras que los hanafis siguen la escuela Maturidi. Los hanbalis se apegan a un significado más literal del Corán y la Sunnah, mientras que los hanafis, al ser una escuela centrista, también utilizan algo de pensamiento racional, junto con la analogía y el consenso para formar juicios. Sin embargo, para la mayoría de los musulmanes, sus escuelas de teología no son muy claras. Suelen identificarse con el Madhhab o Escuela de Jurisprudencia, más que con la Escuela de Teología. De hecho, incluso las mezquitas pueden llevar el nombre del madhab de las personas que las administran. Por lo general, en los países de mayoría musulmana, la gente tiende a ir a la mezquita administrada por personas de su propio madhab porque las mezquitas se utilizan principalmente para orar y la forma de orar también cambia de un madhab a otro. Sin embargo, en los países occidentales, la gente va a cualquier mezquita disponible siempre que siga su secta, es decir. los suníes o los chiítas. En el siglo XVIII, el mundo musulmán comenzó a perder gran parte de su poder cuando los imperios otomano y mogol entraron en una era de decadencia y los europeos comenzaron a tomar el poder. En este punto, los musulmanes tuvieron que afrontar la pregunta de por qué había sucedido esto. Muchos eruditos llegaron a la conclusión de que los musulmanes se habían alejado del verdadero Islam y se habían vuelto pecadores, lo que condujo a este declive. Como resultado, aparecieron muchos movimientos revitalizantes en el mundo islámico. El primero vino de la India bajo el mando de un hombre llamado Shah Wali Ullah Dehlawi a principios y mediados del siglo XVIII. Abogó por que los musulmanes dejaran de seguir a los imanes medievales, como los fundadores de los cuatro Madhabs, y se centraran en cambio en aprender por sí mismos lo que enseñan el Corán y la Sunnah. Él y su hijo tradujeron el Corán al persa y al urdu respectivamente, que eran los dos idiomas dominantes entre los musulmanes indios en ese momento, para hacer el Corán más accesible a la gente. Hacia finales del siglo XVIII, otro reformador estuvo activo en lo que hoy es Arabia Saudita. Su nombre era Muhammad ibn Abd al-Wahhab. También abogó por una disociación similar con los imanes medievales y sus escuelas y por una reevaluación del Corán y la Sunnah. Con el tiempo, su doctrina, conocida como wahabismo, llegó a ser dominante en Arabia Saudita. A los wahabíes a menudo se les coloca en la misma casilla que los Ahl-e-Hadith que nacieron en la India. Los dos movimientos podrían haberse inspirado mutuamente. Ambos son Ghair-Muqalid, lo que significa que afirman no adherirse a ninguna escuela medieval, pero de hecho, sí se adhieren un poco a la hanbali. Se llaman a sí mismos salafistas por el movimiento salafista que abogaba por el regreso de los musulmanes a las costumbres de los Aslaf o los Ancianos, es decir, la Primera Generación de musulmanes. Los wahaabis son más... fundamentalistas, por así decirlo, mientras que los Ahl-e-Hadith son un poco más moderados. El Ahl-e-Hadith provino de los seguidores de Shah Wali Ullah junto con los Deobandis que siguieron a Shah Wali Ullah pero también se adhirieron al Hanafi Madhhab. Ellos, junto con los Barelvis, son la mayoría de los musulmanes en la India y Pakistán. Los Barelvis son una especie de Hanafis mezclados con mucho sufismo. Así, mientras que a los Ahl-e-Hadith, los wahaabis y los deobandis no les gusta el sufismo, a los barelvis sí. En realidad, bastantes. Hablando de los sufíes, no vamos a hablar de ellos en detalle aquí porque son muy complicados. El sufismo es una forma mística del Islam y tienen muchas órdenes y hermandades que creen en una variedad de tradiciones religiosas. Algunos son estrictamente chiítas, otros son estrictamente suníes y el resto se encuentran en algún punto intermedio. Luego tenemos a los chiítas. Tenemos otro video sobre las líneas de los imanes chiítas, así que asegúrese de verlo para comprender mejor sus líneas individuales. Pero de todos modos, los chiítas creen en los imanes infalibles de los descendientes del Profeta. Mientras estos imanes estuvieron vivos, no necesitaron formar escuelas de jurisprudencia de la misma manera que lo hicieron los sunitas, pero eventualmente también lo hicieron. Creo que un punto interesante de cuán flexible fue la división entre chiítas y suníes desde el principio es que el fundador de la escuela Hanafi, la escuela más grande de los suníes, fue alumno del Imam Ja'far as-Sadiq, el fundador de la mayor escuela chiíta. escuela. Entre los chiítas, las tres subsectas principales son los zaydis, que creen en el Imamato de Zayd ibn Ali y creen que los imanes también deben luchar por el califato. Se encuentran principalmente en Yemen. Luego tenemos a los ismailíes y a los doce. Los Doce son la mayoría de los chiítas hoy en día, alrededor del 85%. Tanto los ismailíes como los Doce, también conocidos como Imamiyyas, siguen las enseñanzas del Imam Ja'far as-Sadiq. En términos generales, los chiítas también creen en la Sunnah del Profeta, pero sólo toman partes de la Sunnah narradas por los Compañeros del Profeta que se pusieron del lado de Ali. Estas partes de la Sunnah son luego interpretadas por los imanes, cuyas enseñanzas son seguidas luego por los chiítas. También existía otra subsecta conocida como los Seveners que ahora se consideran extintas. Las tres subsectas Ja'fari estaban divididas sobre la sucesión del Imam Ja'far as-Sadiq. Nuevamente, mira el otro video. Los ismailíes fueron un grupo mucho más activo en los siglos IX y X. Formaron su propio califato en Egipto en 969 y consideraban a sus califas también imanes. Como resultado, su jurisprudencia también tiene enseñanzas de los imanes fatimíes junto con las del Imam Ja'far.  Se dividieron aún más en cuanto a la sucesión. Sin embargo, hubo algunos grupos de ismailíes que rechazaron el califato fatimí y formaron sus propias subsectas. Todos ellos están ahora extintos, pero los más populares son los qarmatianos, que son universalmente vilipendiados por los musulmanes porque saquearon la ciudad de La Meca en el año 930 y robaron la roca negra sagrada. De los fatimíes, finalmente surgió un grupo de personas conocidas como drusos, que no son considerados musulmanes y son un grupo religioso importante en Siria hoy en día. Su teología es bastante secreta y desconocida para la mayoría de los de afuera. Una de las cosas en las que creen es en la Reencarnación del Alma. Los Doce se convirtieron en el grupo dominante en Irán durante el reinado del Imperio Safawí. Ellos mismos tuvieron un desacuerdo que condujo a lo que se puede llamar sus propios Madhhabs, los Usuli y los Akhbari. Los Akhbari forman la mayoría de los Doce chiítas y creen en utilizar únicamente las enseñanzas tradicionales para formar juicios, mientras que los Usulis creen que el razonamiento también puede y debe usarse. Una rama de los Doce acabó convirtiéndose en los alauitas, que viven principalmente en Siria y Turquía. La mayoría de las demás sectas del Islam no los consideran musulmanes. A menudo se les confunde con los alevíes, que se encuentran en una situación similar de disputa por la islamización, pero probablemente sean más una orden sufí que un subgrupo chiíta. Finalmente, las religiones babista y bahá'í también provinieron de los doce chiítas. Si bien ciertamente no son musulmanes, se aferran a muchas cosas de los chiítas. En el episodio 6 de la serie Árbol genealógico de las denominaciones cristianas de Matt, habló sobre los milleritas que creían que Jesús regresaría en el año 1844. La falta del regreso de Jesús llevó al evento conocido como la Gran Decepción entre sus seguidores. Sin embargo, algunos bahá'ís creen que Cristo regresó en 1844 como Baha'ullah, el fundador de la fe bahá'í, que se declaró a sí mismo como el Mahdi, una figura mesiánica que regresará, según chiítas y sunitas, alrededor del siglo XIX. fin del tiempo. Rainn Wilson, que interpreta a Dwight Schrute en The Office (EE. UU.), es miembro de la fe bahá'í. La tercera secta importante del Islam se conoce popularmente como los jarijitas. Sin embargo, aquí hemos utilizado el término Muhakkima . Está bien, no entraré en demasiados detalles, puedes ver mis videos sobre Al Muqaddimah para eso, pero hubo una guerra civil entre Ali ibn Abi Talib y Mu'awiyah ibn Abu Sufyan, conocida como la Primera Fitna. Ali era el califa y Mu'awiyah era el gobernador de Siria que se negó a reconocer a Ali como califa. Fueron a la guerra y se enfrentaron en la batalla de Siffin, donde hubo tanto derramamiento de sangre que los dos bandos acordaron arbitrar en lugar de luchar. Algunas de las personas del lado de Ali, que por cierto, se llamaban chiítas tul-Ali, de ahí viene el nombre chiíta, decidieron que esto estaba mal. Creían que Mu'awiyah, al luchar contra el califa, había ido en contra del Islam y, por lo tanto, había que luchar contra él hasta que fuera derrotado. El arbitraje, decían, iba en contra de la Ley de Dios. Dejaron el campamento de Ali y formaron un tercer bando, conocido como los jarijitas, o los que se fueron. Fueron la primera división real en la comunidad de creyentes. Los jarijitas siguieron una interpretación muy rígida y extrema del Islam y se apegaron a un enfoque de "a nuestro camino o muerte". Sin embargo, hoy en día se dice que los kharijitas están extintos; en países como Omán se puede encontrar una versión más moderada de ellos llamada ibadis . Prefieren no ser llamados Kharijites y afirman no tener nada que ver con ellos, razón por la cual aquí se muestra que ambos se separaron de los Muhakkima en lugar de uno del otro. Muhakkima es el término utilizado para las personas que abandonaron el campamento de Ali. También hubo otras ramas de los Kharijites a lo largo de la historia, pero la mayoría de ellas se han extinguido a lo largo de los siglos y los ibadis son prácticamente el único grupo importante de esta rama que queda. Se encuentran como la mayoría de la población en Omán. Finalmente, tenemos dos grupos de personas que se autodenominan musulmanes pero su condición de musulmán está en disputa. Primero están los áhmadis. Fueron fundados por un hombre llamado Mirza Ghulam Ahmad en la India. Casi todos los demás grupos de musulmanes acusan a los áhmadis de elevar a Mirza Ghulam Ahmad al nivel de profeta y, por lo tanto, los llaman no musulmanes porque, según el Islam, el profeta Mahoma es el último profeta, y afirmar que cualquiera después de él es un profeta va contra las creencias más fundamentales del Islam. Por lo tanto, aparte de los Ahmedis, nadie los considera musulmanes. Esto llega tan lejos que estoy seguro de que habrá gente en los comentarios que nos diga que ni siquiera deberíamos mencionar eso en un vídeo sobre musulmanes porque no son musulmanes. Luego tenemos la Nación del Islam. Fundada por Wallace Fard Muhammad, la Nación del Islam es popular en Estados Unidos, específicamente entre los estadounidenses negros. Al igual que los bahá'ís, los miembros de la Nación del Islam afirman que el fundador Wallace Fard Muhammad era el Mahdi y tal vez incluso Divino hasta cierto punto. Algunos de sus miembros más famosos son Elijah Muhammad, que sucedió a Fard Muhammad, y Malcolm X, que abandonó la Nación del Islam en 1964 para seguir el Islam más convencional. Wallace, el hijo de Elijah Muhammad, llevó a la Nación del Islam hacia una dirección más dominante y, por tanto, más cercana al Islam sunita. Finalmente, disolvió la antigua Nación del Islam. Sin embargo, Louis Farrakhan lo revivió y todavía existe hoy.

World's first finetuning and deployment agent - Finetune & Deploy LLMs by only chatting from ChatGPT.en.srt

00:00:00,080 --> 00:00:02,520 imagine a custom GPD that transforms your input problem into a custom tailored model without you writing any code simply chat with your chat GPT window and explain your problem to the GPT suggest using Lama 3 and witness what feels like magic unfold the system automatically recommends a data set and sets about fine-tuning the model to your specification the process is powered by monster apis a platform renowned for its ease and speed in deploying and fine-tuning open source models the technology stack includes Advanced Techniques like Q Laura and VM in the back end ensuring efficient fine-tuning to get started just register at monster ai.com and load your GPT using this link right here so if you click right here it will take you directly to your chat GPT window and also remember once you sign sign up you will get some free credit which is enough for doing some basic experimentation all right I am in my custom GPT which is named monster GPT and as you know that you need to have chat GPT Plus subscription because that's a requirement by open to use any custom gbd and all you need to do is just paste your problem here so here I just want to finetune a Lama 3 base model uh that would be model so that it can write python code for me for following my instruction and send it and then it will ask me for credentials checking so I will need to authenticate you first please provide your email address so I can send you an OTP for verification yeah so you just uh put your email right here you will get an OTP in the email and put it back here that's the process so after I received the OTP in my email I just uh copy from my email and paste it right here and uh send it talk to monster API you are successfully authenticated now let's proceed with fine tuning the Lama 3 okay then it's giving me all the uh required information all right now what's it basically saying that it's giving me the base model which is obviously the metal Lama 38b instruct and it's selecting instruct because I have in my original request I have said that uh the code the fine tuning fine tuned model should follow my coding instruction and for the data set it's asking could you specify the data set you would like to use or should you proceed should you proceed with a suitable data set that contains python coding challenges and solution yeah so that that definitely meets my purpose and um unless you want to specify you have a very specific need and you can specify the data set right here and for the training details we will set the model to learn from python code examples focusing on understanding and generating code based on instruction okay so uh everything looks perfect and I want uh chat GPT this custom GPT itself to select my suitable data set so just um I'm copying it here so please um proceed with suitable data set that contains python coding challenges and solution y proceed and then it ask me monster GPT wants to talk to data set server huggingface doco yeah obviously you need to allow it and uh a talk to data set server talk to data set server okay is suitable for our purpose code parot yeah code parot clean is a very popular data set that's what they have chosen so here is a fine tuning configuration I propose base model is Lama 38b instruct perfect data set path is uh code uh sorry code parro clean data set subset is strain obviously and prompt template given the task and then you put the instruction write python code that achieves the following input following output training configuration Lura parameter r equal to 8 alpha 16 Dropout zero bias none that looks all reasonable so you see look at this beautiful thing that you can actually uh select all these Lura parameters quantization training epox learning rate early stopping right from within chat gbd so you do not need to go to the configuration portal of monster API you can just if you want to change any of these because say for example you want to select a Dropout of 0.1 10% out you can select right here you can just say it select uh select Dropout of uh whatever all right similarly you can uh make quantization equal to True uh make quantization true and it will apply quantization uh to your model training epox learning rate Everything Is configurable Right From Within atgb window that's really Next Level so in my case I'm pretty happy with this configuration uh the default one that they have chosen and again uh if you want even more control or even more granular control on your fine tuning job you can definitely do that with monster apis uh the the fine tuning portal because there you may have something more even to control like number of gpus etc etc so uh yeah in this case I'm just going to say that uh please proceed with this [Music] configuration and I can see that uh it's starting action so actually it is I think provisioning the fine-tuning machine like allocating GPU CPU Ram Etc uh so that's what it's doing yeah monster GPT wants to talk to API monster api. I obviously you need to confirm it okay now this is interesting uh he tried to talk to to the data set in hugging phas and looks like it seems there was an issue with the data set subset specification the available subset for put parot clean data set is actually labeled as default okay that maybe that's that's a common problem so not train so it initially selected the subset as a train right here but train there is no train rather it is default so it is adjusting auto adjusting that error automatically that's really magical so it says uh it will adjust the configuration to use the default subset and initiate the F tuning process again so it already adjusted and then again it found another error with the data set which is about the prompt prompt formatting and that also it corrected automatically so prompt template should be python code content initially it selected something else I think uh it selected something like instruction uh yeah so now even that they are automatically collected corrected that's really magical as you know that uh prompt proper prompt formatting is superbly important whenever you are doing any fine-tuning so in this case initially it selected this prompt template with an instruction but when it actually talked to the data set in hugging face it found that that is not the correct prompt for this particular data set so it corrected automatically corrected the prompt template to python code content and then it uh talked to monster API and the found tuning process has been successfully initiated your llama 3 Model is being trained to generate python code based on the content provided in this data set and you will receive update via email as the job progress meanwhile you can also ask me to check for status anytime if you wish so as probably you know that once in the monster API before starting the actual fine tuning job that is when it is spending when it is actually provisioning all these machines your monster API credit will not be used during that time only when your actual training job has started from that timestamp your credit will be used so no worries if you are having to wait one two or 3 minutes or even for example four five minutes no worries your credit is not being consumed and remember just as it says that any whenever the status of your uh this job this uh project that you just launched whenever the status of that changes you will immediately receive an email notifying you about the status so you are always updated and also obviously you can even start the deployment uh of your fine-tuned model when the obviously when the fine-tuning job is done but uh while you are waiting I can just ask it that if you if it can do that uh do that job so let's just ask uh can you deploy the model for me and it says to deploy the model that we have just finetuned I will need the final adapter model link from the fine-tuning process which typically is provided upon completion obviously uh since the fine-tuning job is still underway we don't have the adapter model link yet yeah that's of of course obvious once the fine tuning is completed I can proceed with deploying the model you can either wait until the finetuning process completes and then provide me with the adapter link or if you would like I can check the status of the fing job to see how it's progressing would you like me to check the current status of the F tring yes please and it uh I have to give the confirmation again and obviously uh you can of course deploy the model after it is fine- tuned and that may take hours depending on the size of the model so it says right now it's giving me the pro the status the fine tuning job is currently live and has started as of May 6 24 it seems to be progressing well once it is completed I will be able to provide you with the adapter link for deployment please check back later or let me know if you'd like to receive another status update or have any other request in the meantime yeah so all looks very good I already saw I double checked in the monster apis website and dashboard that it's under Q status and uh also of course if you want to terminate this fine tuning you can just um tell it here and it will terminate at your job uh just in case so let's uh just uh save that and let's see what it does uh don't Meed that uh current fine tuning jum uh starting action so I think it will ask for my confirmation again yep confirm all right now it has terminated the fine tuning job has been successfully terminated if there's anything else you need assistance with or if you'd like to start a new F tuning process or deployment feel free all right now let's quickly check going back to the dashboard if it if it has indeed been terminated and here I can see my this fine tuning job that was started on 7th May has been terminated all right and throughout the entire process you will receive immediate notification in your email just like this so when I started the fine tuning job I received uh this kind of status message that your fine tuning job with ID so and so has started and then when I terminated then also I got your deployment is now terminated reason terminated by user so overall I found it very magical to do the fine tuning with these U chat GPT because you have to write no code at all even no configuration setup no Hardware management no infrastructure pipelines Etc everything will be controlled right from within chat GPT and also like we saw that it gives pretty granular control over the training configuration like Q parameter setup ETC number of gpus to allocate Etc so yeah I definitely do suggest check out their portal you will get 2,500 credit which is enough for all your basic testing for both fine-tuning training and deployment all right that's a wrap hopefully you found it useful and I will see you in the next one

You've been using AI Wrong.en.srt

00:00:00,205 --> 00:00:02,430 I found a new AI tool and I am obsessed. It's completely open source and I use it every day. It's called Fabric. Daniel, tell me what fabric is. So basically the goal is to augment humans with ai, so it's all about reducing that friction to be able to use AI for your. Problems. That's Daniel Meer, the creator of Fabric Reducing Friction so you can use AI to solve your problems. That's the real purpose of technology and ai, and that's what this Project Fabric is helping us do. I legit use this every day and I think you might too. So in this video we're going to break down what Fabric is and I'll show you how to set this up so you can start using it right now and later in this video I'll show you how I use Fabric to access my local AI server. Terry, wherever I go with a sponsor of this video, twin Gate, we'll talk more about them later. Okay? You want to see something absolutely crazy? Yes, Daniel, I do get you coffee ready? Let's do this. Now before we dive too deep, I want to give you a feel for what Using Fabric is kind of like, what's the use case? What would I use this for? This you're going to love watch this. Let's say I've got a YouTube video, this two hour interview that maybe I don't have time to watch, so I'll grab the link and on my command line I'll use the tool YT dash transcript and paste the link, and this is going to grab the transcript of that YouTube video. By the way, this is a tool that's built into fabric. That alone makes this thing amazing. Then I'll pipe that over into Fabric two hour YouTube video. Here we go. Within moments I'm told about David Bumble and everything we discuss in this video, the ideas, insights, quotes, like this one man who said that smart guy. So within a few moments I took a two hour YouTube interview and extracted all the wisdom and insights I need to know. That's crazy, right? So what's happening here? What is Fabric doing? Let's break that down. First we start off with some kind of text. In this case, a YouTube transcript. It really could be anything. And then Fabric will send this text, in this case, our YouTube transcripts off to your favorite ai. It could be models from open ai, anthropic or even local models with Alama, which again, I will show you how to access a local server from anywhere using to one gate here in a bit. Now looking at the command, it's not just sending the transcript by itself. Here you go, ai. It's using this thing called Extract Wisdom. What is that? This is the secret sauce behind fabric and something you should get pretty excited about. Daniel, tell us more about it. What I've done is take any piece of AI from any platform that is interesting and usually the language that I care about is actually prompts. So what we started doing is collecting all these prompts into this concept called patterns. A set of instructions or a way to get the AI to do what we want it to do. Now, this is not a new concept. Prompt engineering is a thing, but this, it's a bit different, different in two ways that I am a big fan of. They're open source and they're crowdsourced. I'll be the first to admit. That's kind of a weird concept for a prompt, but here's why it's cool. First, these prompts or patterns, we'll just call 'em patterns from now on, have been carefully curated, created, manipulated, added to do exactly what it's designed to do to solve a problem, a very specific problem, and it's everyone including maybe you that helps create these prompts to make them better. Now, let's take a look at this one in particular. I love this one, extract wisdom. You'll really get a feel for what I'm talking about here. And this is the other cool part about this. It's open source so you can actually see this system prompt. Normally when you're interacting with GPTs, you can't see the actual prompt being sent to the AI here, we're controlling that. We're part of that and I want to show you this one part. I think this will illustrate what I'm talking about. Look at how this prompt talks to the ai. Take a step back, think step by step, think deeply. It kind of sounds like he's talking to this AI like a human, and that's exactly the case. Even Daniel said. You're basically telling it to act like a human. We don't know why it works, but just talking to these AI like they're humans elicits a better response, better results. Kind of scary Do with that what you will, but I point that out to say that these prompts have been tested time and time again added to similar to what you would see with open source code, and this is just one pattern. Look over here on the side, look at all of these that have been created and you don't have to stop there. You can create your own, which I've done that and oh my gosh, that's the secret. It's so amazing. But hold on, you might be like me and think this kind of seems just like fancy prompts. What is this thing actually doing that I can't just do with chat? GBTI want to revisit this idea Fabric is all about reducing friction to have AI help you solve problems. And one of the areas of friction I didn't even realize I had was the fact that I had to keep going out to chat GBT, open up a web interface, load up maybe a custom GBT or start having a conversation and it didn't feel like a lot of time, but that is time it gets in the way fabric, and this is one of the reasons I fell in love with it is CLI native. You do everything here in the CLI, which I get may or may not excite you, but you're not limited to that. Daniel Meer touches more on that. What I'm trying to do is make the on-ramp to using these things as easy as possible. So I want to be able to use them via voice. I want to be able to use them via command line via a gooey app. I want to be able to just access them as quickly as possible. So that's the main thrust of this project is to collect problems, collect the solutions in the form of these patterns, and then to have as many on-ramps onto them as well. Now I'll talk more about why I love that it's here in the command line, but it's more than just how you interact with it. Think about how you might use this to build programs instead of going through the pain of interfacing with AI APIs. So that's kind of hard to say actually it wasn't. Anyways, you can just use fabric. Now check this out. I want to show you something I did actually yesterday. I'm trying to build my cardiovascular health. So I started running and rowing and I tracked that with the app called Strava, which gets all sorts of amazing data. So I wrote a Python script to interact with their API to pull down all my data and it looks like this, a bunch of messy JSON, but I created a pattern called Workout summary and it takes care of the JSON for me or I can just bake fabric right inside my Python script. And that's just a simple example. This thing is crazy. Now we're about to set this up, but I want to talk about one more thing. It's called a World of Text and it's a concept that I'm really adopting now, thank you to Daniel Mesler. Go ahead and tell him Daniel, about this world of text. 20 Years ago I got into this guy named David Allen who basically said, never ever store anything in your brain. Immediately capture. What I do now is I capture a concept or a structure for an essay or something. I capture it immediately in a note and now that it's text and because I'm fairly proficient with Vim and the Terminal, my whole world is text and the ability to manipulate text and I have all my notes in text and when I record something that's actually sound, I immediately transcribe it, send it to Notion, and so it's also in text. So now I have this world of text that I could use and now I have this AI infrastructure that manipulates text using AI to get results that help us as humans. So it's about getting everything into a text format so it can be used anywhere by anything, especially ai. And notice when I run these commands like getting this YouTube transcript, it's outputting this in marked down format so it can play nice pretty much wherever it goes, especially my notes application obsidian. Now we'll touch more on the philosophy of why I think this is amazing and I'll show you a few more patterns I've been working with. But now let's get you set up. Let's get fabric on your computer right now. And by the way, if you want to see the full Daniel Meisler interview where we talk about a ton of other stuff from cybersecurity, AI scares to just bonding over coffee because we both love coffee. I'll have that full interview on Network Check Academy. Just check that out. Anyways, what do we need? Honestly, just a computer. Now, as I mentioned before, this is Command Line World and this is going to be a Linux-based or Unix-based system, but we're not leaving out anybody here. You got a Mac, it works great on Mac. In fact, Daniel Mesler, all he does is use Mac. He loves it. Linux, of course, if you use Linux is your main desktop, you'll have a good time. And then Windows, which is what I use WSL, the Windows subsystem for Linux, so it'll work everywhere. You have Linux and Linux is everywhere. What a time to be alive, right? Coffee break. For that coffee break, the setup and install is actually really, really fast. I'm going to set up a new machine here in WSL on my Windows machine. You don't have to do this unless you don't already have one. And then best practice, just go ahead and do a pseudo a PT update to update your repos and go ahead and run a pseudo a PT upgrade if you haven't already. Now on Mac, you don't have to do that, just make sure you have your system updates and you'll be golden. Now let's install Fabric, Mac, windows, Linux. We're all following along right now. First we'll just copy and paste this command cloning the Fabric project from Git Hub. If we type in ls, there's the fabric project right there. We'll go ahead and jump in there, CD fabric. And then to install everything, we'll use a tool called PIP x, but we'll have to install PIP X first. Now on Mac and Windows with WSL, we'll do a pseudo a PT install Pip x. If you're on Mac, you'll want to use a tool called Brew. Brew is an amazing utility and I think Package Manager that enables you to install a ton of things and you should have it on your Mac. So install brew first if you don't already have it. And then with the Command Brew, say Brew, install PIP x. Again, that's Mac only. I'll go ahead and install PIP X. Yep, and now we'll install Fabric with pip x. Simply type in pip. I've been sing PIP XA lot, it's making me feel weird. Anyways, pip x install dot, that should be it. Ready, set, go and done. We have all these tools installed. I do have a note from me saying that my path variables aren't correct. I'll just run this command real quick. You might have to do the same thing. Pit backs Ensure Path done, and now Fabric is almost ready to go. We'll just need to run one command fabric, dash dash setup. Oh wait, I got to refresh my terminal. If you're in Linux, you'll do source tilda or library sign, whatever you want to call that. Bash rc. If you're on Mac wll, be Z-S-H-R-C. If you're using ZSH as your default. And now we should be able to do fabric dash dash setup. And what this will do is ask you for a couple things. Your open AI, API key if you want to use G PT four and all those other models and also your Anthropic API key to use the cloud models. Now what that means is yes, you will need an API key. So if you don't already have one, go get one. I'll put a link down below showing you how to do that. I'm going to grab mine real quick and I'll paste that there. And then my Claude API key, which is the Anthropic API key. And then one more thing, it's going to want your YouTube API key. So when you are going out to YouTube to pull those transcripts from videos, you can even do comments. It will use a Google, YouTube, API key. Those are free to set up. Again, I'll have a link below to show you how to do that. And once you've added your API keys, that's it. Now you may be wondering, Chuck, why do we have to do that? Well, remember, fabric is just a framework in itself is not ai. It will use whatever favorite AI you have. Now that does mean that if you're using Open AI or anthropic, you're going to have to pay for that usage and it's a pay as you go thing. Put your credit card in there. Most of the time it does end up being cheaper than just paying for Chad GPT the Pro, but just keep that in mind. Now, if you don't want to pay anything and you don't want to give any data to anybody ever, there's local LLMs as well, which Fabric just added. Thank you, Daniel. So if you have Alama installed or llama installed on a remote server like I do on Terry, we can type in fabric and do dash dash list models. And right here are the available local models. I'll grab a YouTube video. This one by Peter McKinnon, I've been meaning to watch. I'll just grab the summary and then with Fabric, I'll do a dash dash model to specify a certain model. In my case it'll be LAMA three colon latest. Then I'll do dash SP to specify the pattern, which will be Extract Wisdom. And just like that, I'm using a local model. Now if I want to use a bigger model like Llama three seven db, that's not going to run on my local computer, but it will run on Terry. So to connect to a remote AI server, specify remote llama server, put the IP address in of your remote server. This is Terry. Specify the model Llama three 70 B, and then your pattern. Now I'm not sure what the whole Alex and Jordan thing, but that's how you do it. And when I'm away from Terry, when I'm out of the office remote somewhere, I still want to talk to him. And here's how I do it. When I'm working remote out and about as I normally do, I got to make sure I can run my fabric commands and access Terry. Wherever I am right now, it's not going to work. I'm getting nothing. That's where Twin Gate comes in. My favorite way to remotely access my stuff back at home, my office, my studio, everything. Setting up Twin Gate is pretty stinking easy, easier than standing in a field. What was that? All you have to do is set up a free twin gate account, create a network, and then deploy connector. It could be a Docker container on a Raspberry Pi in your house or running on your Sonology nas like I do at my home. And within a few minutes you get remote access to everything you want to like now lighting strikes, nah, I'm good. Wildlife maybe. What was that? But seriously, wherever I go, wherever I am, other hidden holes, I can remotely access my stuff back at home, including Terry. My AI server Twin Gate is special because they use all the latest and greatest technologies to make sure your connection is fast, including quick one of the new internet protocols that is blazingly fast. And with Twin Gate, you can control exactly what your people have access to. All my employees, I don't want you using Terry when you're away from the office, but you can log into the server and work. I'll allow that. So if you want to use my remote access solution, check it out, link below. I've been using it for over a year and it's my favorite way to remotely access everything. I even did it when I was in Japan too. Worked great. Alright, I'm getting out of here. Now let's get a bit more advanced and break down some fabric stuff first. You don't have to just give it stuff like copy and paste from a YouTube transcript or something to work with fabric. You could ask a basic question like watch this. I can echo saying, give me a list of all ice creams flavors and what year they originated. Actually, I'm pretty curious about that. I'll pipe that into fabric and we'll break this down a bit. So far we've been using the command or the switch. Sp that's a combined switch. Let's split 'em up so we can talk about it. So dash s and dash P dash s is for stream. And when we use that switch, we're telling it to go ahead and output whatever the AI says as it's saying it stream it to us. PP is for specifying the pattern. So right after you put the pattern you want to use, and we'll just say the pattern ai, which is a specific pattern, just allowing us to talk with AI just told me, no, you can't do the AI exceeds practical limits. You exceed practical limits. I'm just kidding. Let's try something more easy. There we go. Now we're talking. And by the way, when I use fabric about specifying a model, it defaults to using open AI and GPT-4 Turbo. If you want to change that, especially if you want to stick to local models, we can do fabric dash list models to see all our models and then do fabric, dash, dash change default model and then specify the model. Now we can also do the command fabric, dash dash list, just the list and it'll list all the available patterns we have right now. Again, so many things you can play with. Now I want to show you something crazy. As Daniel mentioned before, the theme behind fabric is very well, fabric E, so you got fabric, then you've got patterns. If you want to run a server, which does some fun stuff, I'm not going to cover right now, it's called a mill. But you can also do what's called stitching, which allows you to stitch patterns together. So let's try this. I've got this article, this long read about that YouTuber poppy, do you remember her? She's still around. She's crazy. It's super long read. I'm just going to copy and paste everything and put this into fabric PB paste fabric. And by the way, I know you're probably wondering, Chuck, how are you doing that? What is this PB paste thing? This is built in by default into Max. So if you have a Mac, just enjoy it on WSL and Linux. It's harder to do. I'll show you how to do that here in a minute. And if I run out of time, I'll show you somewhere else. Anyways, we'll paste that in there and I'll use the prompt, summarize. So summarize the article, and then I'll pipe that result into another fabric command or stitch it. And this pattern will be right essay. Actually I'll do a dash s so we can see that streamed in and go. Now fabric, while it's doing this thing, just think about what it's doing right now. First it's going to summarize that entire article. Then it's going to kick its summary over to the right essay pattern. That's powerful. This is crazy. Writing an essay. We can also do a thing where we analyze the claims of the article. This is not stitching, I just want to see what happens. Analyze claims, I mean, this is just cool. Again, these prompts, crowdsourced, open sourced, they've been meddled with and messed with to make 'em perfect and they're not perfect. I mean they're still going to be worked on improved. You can also do one called label and rate giving it a quality score saying it's B tier, consume when time allows. This is another superpower of fabric and the idea and the mentality is bringing two AI and how you might approach your life. We'll talk more about that here in a minute. I don't want to dive too deep, but now I want to show you how you can create your own patterns because right now we're using what's built in default just there. So I'll show you how you can approach writing a pattern and then getting it into fabric so you can use it. Keeping in mind that when you write a pattern, it remains local to you. It doesn't get uploaded to the fabric repository, and none of that's happening unless you want to submit it. That's up to you. Everything's still private. But when I first started trying to write patterns, I didn't really know how to do it. So I would just go and pick one of my favorite ones, extract wisdom, and just kind of modify it, which is absolutely a great way to do it. But then I found this, there's a pattern. There's a pattern for everything. See, a pattern means solving a problem. There's a pattern called Improve Prompt that basically does everything for you. It's crazy. So check this out, we'll do it real quick. We'll echo something and say you are, we'll just try to write it on prompt real quick, but messy, dirty. And by the way, this is a real example of how I wanted to, and I talked with Daniel about this, how I wanted to digest sermons better. I go to church every Sunday. Sometimes I'm serving in the nursery taking care of babies, and I miss the sermon. Now, I rarely have time to go back and watch the sermon throughout the week. So if I could just somehow digest it like this, that'd be amazing. But I wanted to create a pattern that would look for specific things, unique to a sermon. So let's try this. Alright, so I'll pipe that out to fabric and I'll do the pattern and prove prompt. That's crazy, right? This is so cool. So this is just live off the cuff. I'm going to take this, copy it. So now I've got my instruction and I'm going to go to the place where our patterns live. Here's where they live. We'll go to cd. We'll do dot config slash fabric type in Ls. Here we can see we have a directory for patterns. That's the patterns that fabric we'll use. And then we have a directory called My Patterns, which is what I created. So go ahead and make that for yourself right now. We'll do a mic directory, M-K-D-I-R, let's call it my super Awesome Patterns. I'll jump in there. And then to create our new pattern, we'll make a new directory. Call it Sermon Sensei. It's a has how spell Sensei? Nope. We'll CD in there. And we'll make a new file called System md. Do nano system md. Jump in there and I'll paste the contents of that pattern. Control X, Y enter to safe. So to summarize what we just did, we created a directory to how our custom patterns and inside that directory, we made a new directory creating a new pattern sermon sensei, and we created a file called System md, which is the system prompt to the actual contents of the pattern. Now, the reason we created our own super awesome special directory is that often patterns will be updated because again, this is open sourced, crowdsourced patterns are always being improved. And if they're in the repo, you'll want to update your patterns. So we might do this fabric dash update and that'll update your patterns, but it will overwrite anything that doesn't belong in there. So we're keeping our custom patterns inside my super awesome patterns. That way they're never deleted, but to make sure they can be used by fabric when we run our commands, we do need to copy everything into the Patterns folder. So we'll do that real quick. We'll simply do copy or CP dash r, we'll specify our directory, our home directory symbol tilda slash config slash fabric slash your directory. So mine is super awesome, that super awesome patterns. We'll do the asterisk to make sure all the folders and stuff are copied just so into R patterns, directory config, fabric patterns, just like that. So now if we do fabric dash dash list to list our patterns, I should see sermon sensei right there. Notice I have another one called Sermon Wisdom, which I had previously created. Now let's test out Sermon sensei. I'm going to grab the sermon from my church, one of our recent ones. Do yt, grab that transcript, put the URL there, and then pipe that into fabric using my sermon sensei pattern I just created. Now this is pretty cool and honestly I think it needs some work. So just like the open source patterns in the fabric repo, you can work on yours and keep iterating. So the one I really enjoy is the one I created Sermon Wisdom that I think does a better job and that really does demonstrate the power of a really, really good prompt. I mean, I love how it pulls out quotes. Probably one of my favorite things, and that was killer is the references pulling out all the scripture or things that he mentioned in the sermon. I love that. Now looking back at Fabric, if we type in fabric help, we can see there are options we haven't mentioned yet. We're not going to go over all of them, but one thing I do want to touch on is the idea of a context. I'll let Daniel talk about that real quick. This is the latest thing that I've been working on under Config Fabric. We now have a context file. My context file is about increasing human flourishing by helping people identify, articulate, and pursue their purpose in life. Helping people transition to Human 3.0 to be our best selves. This is literally my soul that I'm translating it to text. I haven't done this yet, but I want to make a context for myself soon. Now I've got two more features. I want to show you the PV paste option for Linux users and the ability to save anything you create with Fabric two obsidian, my favorite notes application, what I use and what I've been obsessing over for a while now. Oh, it's so cool. I just found this. But before we get there, I want to talk more about the philosophy behind Fabric and why it's kind of captured my imagination and why I feel like it's more than just a fancy prompter. Now, to understand that, I think we need to know a bit more about Daniel Mesler. Daniel Meer is a hacker. That's his background. That's what he did and still does. And the reason I created it is because I basically went independent as of the end of 22. As soon as the ai, as soon as GPT-4 launched, I was working at Robinhood at the time. I built a VM program over there. And before that I was at Apple and a bunch of other places, and I had been in AI for five, six years. But when I saw g BT four happen, I was like, okay, I'm out. I basically got out and said, I need to do this full time. So I started collecting all this different AI stuff as I'm sure everyone has seen. And what I found after a couple of months is like, okay, I've got a million different prompts. Now what do I actually do with them? What I started doing is collecting them into an infrastructure that I could use personally, and this is a little bit before Fabric, but it became the content for Fabric. And essentially what it turns into is these patterns here. And you can tell just by using these patterns that this is the result of many, many iterations. It does things so well. And if you've been using AI for a while, again, you know what it feels like to use a really good prompt and had your results be so clean and almost exactly what you were looking for or even more than what you expected. And that's so fun. Now I want to get back to the idea of human flourishing. Again, that is the goal of the Fabric Project, and honestly, when you hear that, it kind of captures your imagination, right? I love, because for me, I dunno if you're like this, but the more AI advances, the more I get just a little bit more scared of where my place in the world might be. But when I hear about projects like Fabric, where it's not about replacing humans, but about augmenting humans to help us become better, to help us think better and to help us consume more content. And that's one of the main things that Daniel uses this tool for. One of the main reasons he created this tool is that there's so much content being produced all the time from YouTube videos to podcasts to articles. Just staying relevant in your space and your niche takes a tremendous amount of time. Time. You don't have to consume things. A big part of it is I am using it to determine what I should go watch regularly. In fact, I'm actually building a product around that called, but I won't say what it's called, but I'm building a product around that. So just because I need it in my life, essentially, I'm using it as a filter to determine what I should go watch and then go watch it fully. And oftentimes I take manual notes, but I watch or listen to it in its entirety, and then I go and take notes on it and it spawns thoughts. So I'm not stepping away and disengaging, I'm still reading massive number of books, I'm still watching the videos, I'm still reading the essays. What this is helping me do is just filter out or filter up or raise attention to the particular stuff that I want to watch. So a big way he uses fabric is to filter out what is good, what deserves a long watch or what just needs to be summarized and quickly digest it. And it's so cool because the way he created fabric in a lot of these prompts is he designed these prompts, these patterns in a way that is meant to mimic the way he would approach something, the way he would watch a video and take notes the way he would listen to a podcast and take notes. It's kind of crazy. My very first thing that I made for Fabric is the ability to emulate as if I took slow notes on a piece of content by hand. And that's what this emulates. Now a little story time. The past six months, I've been on a journey of being very particular, very intentional with what I consume, how I spend my time, and writing down as many things as I can, taking good notes, processing things. And that led me to my question I asked Daniel, and that's if we start using things like fabric, AI tools to do the processing and thinking for us, do we lose that value? So the curmudgeon in me, the old man in me, don't do the AI stuff. It's going to keep you from becoming a deep thinker and learning how to really analyze things. But here's what Daniel said about this. Yeah, I think the way to use it is to use the context stuff that we're starting to build now that's already in the project and basically define what you're trying to do. You can define inside of the context, I need to learn this much about these topics, recommend to me the best courses to do that with. And then when you take a piece of content and it's overwhelming, you could put it through fabric and essentially distill it down. And importantly, it could tell you what not to distill down because there's so much advantage to going back to your earlier point, you don't want to take the weights out of the gym. So everything shouldn't be a summary. Sometimes you have to put the hard work in, but you can use it to tell you or advise you or recommend to you which things you should do slow and painful and difficult because that's where you get the most muscle growth. Don't take the weights out of the gym. So he'll use fabric to help him determine what should be slowly watched and processed. We saw that earlier with the label and rate pattern. It tells you like, oh yeah, you got to watch this right now, or you could wait on that. Again, it's not about replacing humans replacing you, it's about making you better, about taking your current capabilities and using AI to increase that at a faster rate than you could before. It's about identifying a problem that you might have and then creating a pattern to help you solve that problem. And all the patterns you're seeing there that are built into fabric are a result of like, I've got this problem. Here's a pattern that can fix it. And you can do the same thing for your life. And we talked a bit about a feedback loop to where I may have fabric, I'll create a pattern for this that I'll look over my journal entries throughout the week and then it'll tell me, maybe you didn't read enough that week and that's why you're feeling sad. Or, Hey, you're feeling fantastic because you ran four times this week. Keep doing that. It's that kind of augmentation that I'm really excited about and that's where I see myself growing the fabric. And I literally use this all the time for so many things. Me and Daniel also talked about how we both started recording conversations. Like any conversation we have with a sibling, a friend, a spouse, record it, then transcribe it with Whisper ai, which is you can use it locally, it's free, and then pipe that into fabric. I actually started doing this recently with, we have a weekly bible study. We have a core group of people where we meet and we talk about our lives and things and tell funny stories and talk about what we were learning and going through. So I recorded that and I created a pattern that would extract the things I might care about from those moments. Check this out. It's so cool. So I have the recording transcribed. I'll cat that and pipe it into fabric using my GC analyzer. That's what we call our communities gospel communities. And I won't show you everything in this because it's very personal, but I want to show you how cool this is. And honestly, this whole fabric project is making me rethink about the role of AI in my life. It's here. Like it or not, what are you going to use it for? How can you use it to help make you better? And that was the first video I made ever about ai. Chad GPT came out, I was terrified, but then after processing it a bit more, I'm like, you know what? This is going to make us better. It's about us. It's about humans flourishing. There was a funny moment about, it was just a funny story about sleepwalking and it found that, that's so cool. I just did this one. Look at the funny moments here. Yeah, we talk about weird stuff, but I want to remember that stuff. I want to be able to go back to that search, have that in my second brain. That's a video coming soon. And again, I talked with Daniel about a lot more stuff including coffee. So if you want to see that entire talk, that entire conversation, you can check the link below to Network Check Academy, which is my new project, my baby, where I'm creating it. Courses to help you become awesome in it. I would love for you to join. We have an amazing community. Go check it out. Link below. Now, the two more things I wanted to show you First, this PB paste thing. Actually, you know what, I'm not going to show you right here. I'm going to make a video about it, and by the time you watch this video, that one should already be up. So go here somewhere, it's going to be awesome. Just go and jump there. But now to the Obsidian Save thing, this is so awesome. So let's take that same discussion here from my GC analyzer. I can save that directly to obsidian. There's a command that is baked into fabric called Save just like this. And what that will do is save the contents of whatever you're doing in fabric to a note in obsidian, creating a new note. Now to make that happen, we first have to tell fabric where our obsidian lives in our operating system. So if you're new to obsidian, obsidian is all about just text-based documents. Again, world of text. All it is just a bunch of markdown files and it's somewhere on my hard drive to tell fabric where that is. I'll just edit an environment file. So I'll go nano, jump it to my config folder, fabric folder, and there should be a file NV for environment variables. You can see that's also where our API keys are stored. And here's my path to the directory. I want to store new mark dime files created by fabric. With that in place, I want to take away the S option. I don't want to stream it. I'm just going to save this to a file. So I'll pipe it out to the save command and then I'll just name it and go. And then if I jump into my obsidian, which we're going to shield most of this from you, if I go to my specific folder, there it is. Auto Magically. That's killer. Again, it's all about removing friction. This is so amazing. I love this stuff. Lemme know if you like this too. Lemme know if you want me to make more videos like this about new AI tools or just exploring how we can improve ourselves and make ourselves better with the help of ai. I don't know.

🎨 Make Windows Terminal Look Better Oh My Posh Guide.en.srt

00:00:00,060 --> 00:00:02,040 what's up I'm troubleshoot welcome back to another video in this guide I'll show you how to make your windows terminal look a lot better if we head across to the Microsoft store for the windows terminal you'll see that we have these blocks here but they're not enabled by default and they're a little bit more confusing with how to set up in order to get these little blocks all you need is the windows terminal installed or the windows terminal preview which you can find on the Microsoft App Store otherwise you can download it from the Microsoft GitHub linked down below when terminal installs you'll see something like this or actually this on Windows 11 it may even be pre-installed for you anyways the first thing I do is open up settings by clicking the down arrow then settings and under the appearance tab I'll go ahead and scroll down to enable use acrylic material in tabro that'll make the top transparent things look a lot better the theme we can only choose between dark and light but on the color schemes tab over here we can choose between many different themes and even even add new ones from the internet when we add new you'll just need to click edit choose some colors here and we can rename it as well otherwise you can import using Json files so let's go ahead and do that for example in the description down below you'll find a link to the windows terminal themes page where we can easily click through thousands of different profiles to see exactly what we like and what we don't all you need to do is Click get theme when you're happy with one it'll copy it to your clipboard and in the windows terminal and do the settings screen here we can click open Json file on the far bottom left and in this new window that opens up we can hit control F and search for schemes inside of quotes and we'll jump down to the themes that we currently have installed there's a few of them here for now these are all the ones built in that come with the program if we head down to the last one where the closing curly braces we can add a comma and paste in our new theme on the next line so right here comma once more and I'll add another theme I'm particularly fond of being the terminal from Dracula all we need to do is copy the theme Here For example and paste it in with a comma on the previous line we'll hit Ctrl s to save and we can close this then looking inside of the terminal once more and do color schemes we should see our new themes here here I have Dracula next up we'll go ahead and download some nerd fonts essentially these are normal fonts but they have thousands of icons in them and little glyphs that add to the overall user experience you'll find this GitHub linked down below we have tons of font awesome icons Dev icons whether OCT icons material design Etc they really add to the overall experience if we scroll down you'll see patched fonts these are all the different fonts that they've added this to one of my favorite fonts is the fire code nerd font here all we need to do to download these is to head to the releases section all the way at the top of this GitHub page here then under the latest release 2.3.3 in this case we'll need to scroll down to the bottom of this post we will find assets you may need to expand this clicking show all we get all the different fonts available for download now I'll go ahead and download maybe fire a code here so I'll click it it's a 31 megabyte file but when it's done we can open it and we have tons of fonts in here now all we need to do is extract this to a folder I'll just make a new folder on my desktop and drag all of them in like that then we can close the zip select everything with Ctrl a right click and then click install if you get any areas just click close And wait for it to complete now that it's done we can close it and return to the windows terminal we'll need to close it and reopen it to refresh the icon cache now we can head into settings once more I'll move this folder away now from here we need to head to the defaults where we see profiles here scroll down and click on appearance then inside of here we can change the color scheme that we want our terminal to use to whatever you want and then font face just change the this from Cascadia or whatever it is to one of the options that we just installed for example fire code nfm or retina you can choose whichever one you want I think I'll choose retina as it's just a little bit thicker than with everything as is we should now be set up on top of this there's tons of customization that we can do here such as text formatting transparency adding padding to the window and most importantly setting a background should you want you can also set it to use your desktop wallpaper so when we save changes you can see we now have a wallpaper here but it's a bit distracting obviously you'll want something nice and dark that you can easily read over I'll go ahead and turn that off as it's a little bit annoying you can either do that manually or head vacuum background image it's now expanded we can lower the opacity to something more handlable and now it's much easier to read but I think I'll leave that off and maybe customize it later on to something Less in your face there we go next up we'll be installing and setting up oh my Posh this is a extension for Windows terminal that makes things look a heck of a lot better you'll find it in the description down below oh my Posh this is what we came here for these little arrows and blocks all we need to do is make sure that we have access to the winget command running when get you see a response like this if you don't see a response when you run winget in Powershell or command prompt in the Microsoft store you can search for win get one word and you'll see app installer this is only to do just install the app installer then after restarting your terminal you should have access to the winget command all we need to do is Click get started then at the very top right click the sun icon to make the page readable and on the far left click Windows under installation scrolling down it'll recommend us to use a nerd font and to use it inside of WSL we need to install it in the WSL Linux but we'll get there later installation winget copy this command here by clicking the copy button here and simply paste it into command prompt or Powershell window and hit enter now it'll be downloaded and installed just like that it's now done scrolling down this includes oh my Posh and themes for omaposh and for the path to be reloaded a restart of your terminal is advised and here's a prompt about anti-biases and how you can get to where it's located to whitelist it in the future we can run when get upgrade followed by this here to update it but for now we should be fine let's go ahead and activate it now we'll close and restart our terminal and things won't look any different but we'll type in O hyphen my hyphen Posh and hit enter and you'll see response here great at the bottom of this page here we can copy this command here to get the default setup enabled so I'll paste it in and hit enter we'll see this command I'll copy it right click and paste it in and now we can see things look a little bit different whenever we type a command we'll see how long it took to run as well as the current time on the far right but program we're currently using etc for me this is a little bit much but that's where themes come in we can head to themes on the far left here and run get Posh themes in order to customize what we're doing you can see a ton of different themes in here being populated one by one all you need to do is scroll through these and look for something you like starting from the top so for example one shell agnoster aliens Etc we're really just looking for something that tickles your fancy I like the J blab one here we can control click to open a Json file where it's currently installed where we can customize it should you want I'll leave it open to keep the name in memory just in case I want to go back to it I think I'm happy with that some to change your theme adjust the init script in this file path here for example run oh my Posh in it pwsh for Powershell config followed by the path to our wanted theme pipe invoke expression as such so I'll paste it in and instead of running it I'll change the file name here to the one that I liked so for me J blab underscore2021.omp.json I'll hit enter and just like that we now have our new theme set up here and just like that things already look a lot better now the thing is is that when you restart Powershell for example you'll lose that oh my Posh setting heading across to the prompt section of this we get this command him to see exactly what shell we're in so for example this should return pwsh for Powershell which is good we can run notepad profile to change the default but if you get an error about the file not being able to open copy the next command him and run it then run notepad profile and it should open up all we need to do is copy this next command paste it as a notepad control s and close it now whenever we open up a new terminal you'll see the theme here obviously though this isn't the one that I wanted you'll see a notification here about anti-biases and a workaround and how to reload your current page but using the upper ads get to our previous commands this is the one that I'll be using as it's the theme that I like so no bad profile instead of using the default I'll paste in this one save it and close it running dot space dollar sign profile hitting enter it should reload and we'll be back to where we were opening a new terminal you should see that things are set up once more and that's great if we open up command prompt for example things don't look great we can head back to this installation prompt section and open CMD for example you'll see steps here are a little bit different there's no out-of-the-box support for Windows command prompt when it comes to custom prompt there is however a way to use it using clink which at the same time supercharges your CMD experience we can install a theme and set it up but I think this is a different program from the terminal entirely that it is so I don't think I'll be going into that but anyway there's a few things we can customize here older than molested here it does also work on other systems such as Mac and Linux if you'd like to get it working on a WSL or Linux for that volume you can head to the installation tab for Linux that thumb is a whole other video by itself so if you're interested in that I'll be releasing that video tomorrow so you can get it set up for your Ubuntu WSL or anywsl and of course if you're running at Linux then that'll help you as well anyways that's about it for this quick guide so thank you all for watching mine has been troubleshoot and I'll see you all next time ciao foreign

02-why-jupyter.md

# Why we use Jupyter notebooks ## Why do we use Jupyter? As teachers we are responsible for many activities, including creating lessons, lectures, courses, assignments, and supportive environments; encouraging engagement and performance in the classroom; helping students learn to think critically so they can become lifelong learners and problem solvers; making material relevant and meaningful to students' diverse interests and backgrounds; assessing student learning (including grading and evaluation); encouraging students to persist with emotional labor (feedback, communication, etc.); and trying out teaching and learning practices that improve our ability to do all of these things. In short, we design learning environments and experiences. We use Jupyter notebooks to design learning environments to help support these activities. We believe that incorporating Jupyter notebooks in our teaching has allowed us to improve students' understanding of course content, increase student engagement with material and their participation in class, and to make concepts more meaningful and relevant to students' diverse interests. We represent a variety of disciplines and have many diverse instructional goals, all of which have been supported using Jupyter notebooks. The goal of this handbook is to provide you with ideas to help you address your own instructional and pedagogical goals. Through a series of anecdotes we will illustrate how you, as an educator, can use Jupyter notebooks to increase your students' 1) engagement, 2) participation, 3) understanding, 4) performance, and 5) preparation for their career. These are starting places and we are confident that you will also take these examples in new and exciting directions. ## But first, what is Jupyter Notebook? Project Jupyter is three things: a collection of standards, a community, and a set of software tools. Jupyter Notebook, one part of Jupyter, is software that creates a Jupyter notebook. A Jupyter notebook is a document that supports mixing executable code, equations, visualizations, and narrative text. Specifically, Jupyter notebooks allow the user to bring together data, code, and prose, to tell an interactive, computational story. Whether analyzing a corpus of American Literature, creating music and art, or illustrating the engineering concepts behind Digital Signal Processing, the notebooks can combine explanations traditionally found in textbooks with _the interactivity of an application_.  Jupyter is a free, open source platform that is an excellent learning environment for students. For teachers, it increases our efficiency and decreases cognitive load so we can engage students. Notebooks can be useful for achieving your goals as a teacher in numerous environments from STEM labs or humanities narratives, to podium lectures or flipped classrooms. We use Jupyter notebooks in small classes and for classes that have hundreds of students. Jupyter notebooks can be used for teaching part of one lecture or can be used to teach a whole course. Jupyter notebooks enable us and our students to have a conversation with a problem and link to resources, like audio, video, images, visualizations--and even allow students to mix and remix these. And yet students need to install nothing beyond a modern web browser to use this free software. Jupyter notebooks can be used to organize classroom materials and objects, store and provide access to reading materials for students, present and share lecture materials, perform live coding, explore and interact with materials, support self-paced learning, grade students' homework, solve homework problems, or make materials reusable to others (see Chapters 3 and 4). Read on to find out how we have used Jupyter notebooks for teaching and learning to benefit both our students and ourselves. Jupyter notebooks support a wide range of learning goals, including learning to program, learning domain knowledge, and practicing communication skills like storytelling. The authors of this book have used Jupyter notebooks to teach: * Sciences * Physics and astronomy * Geoscience * Biology * Cognitive science * Computer science * Data science * Statistics * Social sciences * Writing * Writing seminar * Writing and technical communication * Digital Humanities * Music * Text analysis * Metadata processing * Engineering * Chemical engineering (kinetics and reactor design) * Mechanical engineering * Aerospace engineering * Introduction to Programming * High school * College and university-level courses (true introductions through advanced courses) Our other use of notebooks for education include: * Building models/simulations (with and without programming) * Using widgets to demonstrate and interact with simulations * Visualizations of process and data ## Course benefits & anecdotes ### Engagement As teachers we routinely struggle to engage our students, especially when we are constrained by the format of the course (e.g., online, 50-minute lecture), available technologies, students distractions, and/or other factors. Nevertheless, it is substantially our responsibility to create environments and experiences within these limits that engage students in our courses. This is where notebooks can give you another tool to break out of the mundane, and get students engaged in their learning. #### Conversations with data The creators of Jupyter describe it as a set of open-source tools for interactive and exploratory computing, and a platform for creating computational narratives. Jupyter allows us, as educators, to narrate a "conversation between the student and data". Consider this example, using the data of life expectancy of many countries over the years: > I use a short bit of code to make a graph showing the time evolution, in what > is called a "spaghetti plot" (see figure). Looking at this messy graphic, I > point out how most of the lines show growth over time: life expectancy is > improving all over the world. But a couple of lines show a marked dip in a > given year. I can ask students: which country had that dip? What happened > there? Why? With a bit more coding, we identify that Cambodia had a shocking > life expectancy of about 30 years in 1977, and Rwanda had even worse life > expectancy in 1992. We then have the opportunity to discuss why these > countries experienced a mortality crisis. The data brings to life a meaningful > discussion, with many possible paths involving history, politics, economics, > and health. -- Lorena Barba ](images/engcomp2lesson4-life-expectancy.png "Life expectancy in the years 1952-2007, across 142 countries") Jupyter notebooks are essential tools of connection---tools that engage learners in transitions in their thinking. The opportunity of intermingling computation into a narrative, creating a conversation with data is a powerful and effective form of communication. With Jupyter, you now have a new form of content to create and share with learners: _computable content_. In a world where every subject matter can have a data-supported treatment, where computational devices are omnipresent and pervasive, the union of natural language and computation creates compelling communication and learning opportunities. ### Participation Engaging students in your courses requires their participation and interaction with you, their peers, and/or the content [@moore1989three]. How, when, and why you use student participation in yours will, of course, depend on your goals, the specific objectives for teaching the content within your course, your students, and other factors. Using notebooks, however, encourages participation and gives you more tools for promoting participation. Notebooks can connect students to authentic external audiences as well. Students can, for example, consume notebooks from other classes, and publish notebooks where others can read them. #### Real world experience -- bringing concepts to life Notebooks are living documents, meaning they can be edited to respond to questions or input from students and used a conversation piece during a lecture or presentation. > Our group uses Jupyter notebooks as "apps" to demonstrate concepts in > geophysics. These notebook-apps connect numerical simulations to widgets and > relevant plots. In the classroom, we ask students to help define input > parameters based on an application or case study that they are interested > in. Prior to displaying the results, we ask students to build a mental image > of their expectations. If the resultant image matches their expectations, then > we have reinforced a concept, and if not, it is an opportunity to learn. We as > instructors can interactively engage with students' questions by updating the > inputs to the simulation in order to explore concepts with them. Students have > access to the same notebooks through free web-platforms like Binder, so simply > by following a link, they can take the steering wheel and engage with the > concepts on their own. Notebooks bring the concepts to life and serve as a > conversation piece for the interaction between learners and educators. -- > Lindsey Heagy  #### Real world experience -- Ticket to leave Another example of generating participation in the classroom with Jupyter notebooks is the Activity magic, available as an extension. It creates what has been called a "ticket to leave" (or "exit ticket") via the notebook. The idea of a "ticket to leave" is an excellent way to end a class or lab. Briefly, it is just a survey that you give the students (see figure). Often, these surveys are given via a Personal Response System (also known as "clickers" or PRS) or cell phones. There are a few uses of such surveys: 1. Give the instructor some feedback on the students' understanding, as a whole 1. Provide time and opportunity for students to review and synthesize today's materials 1. Allow the students to apply their recent knowledge to a novel problem 1. An additional instance to learn the materials  These questions do not typically require much time to answer, but are meant to capture the essence of the conversation of the class. After a minute or so to contemplate the question, the students select their answer (by clicking one of the buttons), and instructor shows the gestalt results (see figure).  Good "exit ticket" questions can be domain specific questions, but can also be metacognitive questions (about one's learning style, for example), or high-level organizational questions (e.g., "what was the goal of today's discussion?"). We recommend leaving enough time at the end of class (perhaps 10 minutes) to have a full and complete wrap-up discussion. After the discussion, you may wish to adjust the following class meeting if you feel that not enough students had the insight you were aiming for. For more information on "tickets to leave" see [https://www.brown.edu/sheridan/teaching-learning-resources/teaching-resources/course-design/classroom-assessment/entrance-and-exit/sample](https://www.brown.edu/sheridan/teaching-learning-resources/teaching-resources/course-design/classroom-assessment/entrance-and-exit/sample). For more on the Jupyter Notebook extension, see [using](https://github.com/Calysto/metakernel/blob/master/metakernel/magics/README.md#activity) and [installing](https://github.com/Calysto/metakernel#use-metakernel-magics-in-ipython) Calysto Activity magic. ### Increasing understanding Within any course you will typically try to achieve a diverse set of objectives. Benjamin Bloom (https://en.wikipedia.org/wiki/Bloom%27s_taxonomy) provided a framework for the detailed objectives we want to achieve, ranging from basic knowledge (such as, terminology, specific facts, trends and sequences, classifications and categories, etc.) all the way to ability to evaluate and create (such as, abstract relationships, judgments but based criteria, original works). Achieving the former (i.e., basic knowledge and comprehension) is far easier to achieve than understanding (i.e., evaluation and creation); yet, most often we, as educators, are striving for increasing the complex understanding of our students on the topics we are teaching. The good news is that notebooks offer a valuable tool for teaching toward understanding -- moving students, for example, from passively viewing course content to exploring, analyzing, synthesizing, and evaluating the content in active ways. #### Real world experience -- Guiding learners at their own pace The fundamental theory behind Computational Fluid Dynamics (CFD) used in Aerospace Engineering is based on understanding the Navier-Stokes equations. "CFD Python" is a collection of Jupyter notebooks based on a practical module that Lorena Barba began using in class in her Computational Fluid Dynamics (CFD) course at Boston University in 2009. The 5-week module develops worked examples that build on each other to incrementally guide the learner to create a program to solve the Navier–Stokes equations of fluid dynamics, in 12 steps. > In 2013, I was invited to teach a 2 day mini-course in the Latin-American > School in High-Performance Computing, in Argentina. The Jupyter notebooks > platform allowed me to create a guided narrative to support learners with > different background experience and knowledge. For that event, we wrote > notebooks based on the CFD course module, to use as instructional scaffolding > in the minicourse. Twenty students worked through the notebooks as self-paced > lessons, while I went from desk to desk asking and answering questions. About > four of the students completed all 12 steps in the 2 days, a bulk of them > achieved up to about Step 8, and a few of them lagged behind in Steps 4 or 5 > by the end of the course. For those who completed the full module, they had > achieved in 2 days what my regular students in the classroom normally took 5 > weeks to do. Seeing that was an eye-opening moment: both the power of worked > examples in code, and the ability to allow learners to follow their own pace > made a remarkable difference in these learners. -- Lorena Barba Based on the experience developing the "CFD Python" learning module [@barbacfd], this basic design pattern was adopted for creating lessons using computable content: 1. Break it down into small steps 1. Chunk small steps into bigger steps 1. Add narrative and connect 1. Link out to documentation 1. Interleave easy exercises 1. Spice with challenge questions/tasks 1. Publish openly online This was particularly helpful for student understanding. ### Increasing student's performance The goal of learning is often actualized through the performance of students. This is routinely most visible by what we attempt to assess during and at the end of instruction. Using notebooks we can create a variety of a performance opportunities for students, thereby giving them more opportunities for practice and feedback, as well as more opportunities for us, as instructors, to assess their ability to perform. #### Real world experience -- The worked-example effect The worked-example effect is the best known and most widely studied of the cognitive load effects [@sweller2006worked]. It refers to providing full guidance on how to solve a problem, resulting in better student performance than problem-solving conditions with no guidance. For complex tasks, inexperienced or beginner learners benefit the most from the worked-examples procedure. One study [@chen2015worked] concludes that: "worked example effect occurs for complex, high-element interactivity materials that impose a heavy working memory load" and "when dealing with complex material that learners may have difficulty understanding, high levels of guidance are likely to result in enhanced performance over lower levels of guidance." This research-based guidance seems especially relevant for teaching novice programmers to use computation in the context of their subject matter (science, engineering, or other). ### Increasing students' preparation for their career In preparing students to apply what they have learned, striving to align what happens in the course with what they will experience in their career is important. From using parallel software to mirroring workflows, we want our students to experience and be prepared for the workplace. Recognizing, of course, that workplaces are not static and the skills required for a career are always emerging, using notebooks provides a flexible platform to build skills and build portfolios of what students can do. #### Real world experience -- Publishing a data narrative as a demonstration of industry ability For Data Science careers, a publicly shared narrative about a data analytics project goes a long way at demonstrating the student's potential at an interview. Elizabeth Wicks has her students develop a Jupyter notebook that tells the story of a data munging and analysis project done in the class. The students then publish this notebook to their Github profile pages. Being that Jupyter is one of the most popular ways in industry to communicate data science results, the students have a very valuable key to a potential career. TODO: Add quote from Elizabeth ## Student benefits Creating opportunities for students to develop as learners stretch beyond the boundaries of any specific course where you may use notebooks. By enriching their learning experience in your course, you will help them develop valuable skill-sets and mind-sets that they will take with them into other courses and into their career. ### Computational thinking Jupyter notebooks support a wide range of learning goals. Its interactivity enables building intuitive understanding of domain knowledge, such as the understanding of a mechanical response of a system while varying parameters or understanding how an algorithm behaves. Notebooks can also help teach effective communication skills, combining prose with graphics into a strong narrative. Finally, notebooks can support teaching or strengthening programming skills, by combining code with text descriptions and visualizations. Even if a notebook is designed to be consumed passively, the exposure to code helps show students how to do something—and that they can do it themselves. This also helps demystify coding for students who do not view themselves as traditional "computer science" types. Using notebooks, you can create rich learning experiences that link together the core foundations of computational thinking: * _Decomposition_: Breaking down data, processes, or problems into smaller, manageable parts * _Pattern Recognition_: Observing patterns, trends, and regularities in data * _Abstraction_: Identifying the general principles that generate these patterns * _Algorithm Design_: Developing the step by step instructions for solving this and similar problems ### Open-source Integrating notebooks into classes also exposes students to a large and growing ecosystem of open-source tools. This supports their education, but also provides experience in the same environment of tools used in industries in high demand for trained employees, such as data science and machine learning. The open-source nature of these tools also ensures that course content remains accessible and affordable to all students—including those outside the traditional university environment. Unlike proprietary notebook technologies such as Mathematica, or specific programming languages/environments such as Matlab or C++, the barriers to entry for students learning with Jupyter notebooks can be extremely low. At a minimum, during a lecture, students can simply watch/read an interactive demo using a notebook, to replace slides or lecture notes. On their own, using a cloud service such as Binder or JupyterHub, students can open any modern web browser to some address and interact with a notebook (an example of this technology can be found at <https://jupyter.org/try>), without needing any installation or configuration. In the most complicated case, students can install Anaconda and follow simple instructions to install the Jupyter Notebook, which works and looks the same on all platforms—and is free and open source. ### Active learning Thanks to their interactivity, notebooks enable a spectrum of active learning methods, which have been shown to increase performance in science, engineering, and mathematics [@freeman2014active]. To start, students can consume notebook content by reading and running notebooks, then move to editing or completing notebooks as assignments. This allows students to focus on the content and concepts, rather than just note-taking. At the top of Bloom's Taxonomy is pure creation, where students can, for example, author complete computational essays. In both cases, notebooks support courses where students have a wide range of experience and ability: students who need help can rely on the scaffolding of prose explanations and existing code, while also providing room to stretch and explore for more-experienced students. The additional annotation and prose that accompanies code also helps support non-traditional learners and students from underrepresented groups who may have less initial experience/comfort with programming. Instilling the habits of active learning, through the use of notebooks, will also provide benefits beyond the boundaries of your course. Interactivity drives engagement, interest, and exploration of concepts. Engaged students in your course are more likely to be engaged learners in other courses and beyond. ## Instructor benefits Notebooks can be adopted at a variety of levels and formats, offering flexibility based on the needs of a course and comfort/interest level of the instructor: in-class demos, interactive labs, auxiliary material (e.g., book replacements, lecture note supplements), assignments, or full course content in a flipped learning environment. Notebooks offer a route to active learning methods for instructors without experience of them, but do not force a particular teaching style. At a minimum, notebooks can be used to make publishable and interactive lecture notes that blend narrative text, images, videos with image and results to present the concepts. Furthermore, these course materials can be developed gradually, starting with a low-effort draft to a more-polished, publishable document that can be easily extended over time—and adopted by others. The growth of open-source communities around software tools and educational resources creates more opportunities for the re-use and adaptation of existing resources. While many notebook authors do use Python, the Jupyter Notebook supports many languages, so students (and instructors) are not tied to one specific language. Indeed, the name Jupyter comes from three languages: Julia, Python, and R. Furthermore, these (free) tools have minimal barriers to entry—using a cloud infrastructure means students and instructors do not have to install anything, while in the "worst" case installations require a few command-line excursions, but these are free, openly available, and cross-platform. ## Conclusions We hope that this chapter has illustrated that teaching with Jupyter notebooks can be valuable for you and your student. We have shown notebooks to be a tool that can increase student engagement, participation, understanding, performance, and preparation for their careers. These are substantial accomplishments that can be achieved in a variety of disciplines and content areas. Using several real world examples, we attempted to illustrate the numerous ways teachers are using notebooks. Hopefully these, when combined with the chapters that follow, will guide you in 1) supporting your students' learning, 2) giving you confidence that you can use notebooks, 3) help you understand the necessary logistics, and 4) help give you clear expectations of what can be accomplished with Jupyter notebooks.

03-notebooks-in-teaching-and-learning.md

# Notebooks in teaching and learning Jupyter notebooks are a valuable tool for teachers, but their value can only be leveraged if you apply them correctly within the context of your course. In this chapter, you will learn how teachers can initially structure the design of their course and then determine when and how notebooks can be used to achieve their goals. ## Oh the places your notebooks will go! ### Introduction In Chapter \@ref(catalogue) you will learn about the many creative ways that notebooks can be used within the design of your course. Many times notebooks can be adapted into course activities that you are already doing, and other times notebooks will give you opportunities to extend what you have done in past to increase the engagement, participation, understanding, and performance of your students. Jupyter notebooks can be a valuable member of your existing instruction toolkit, useful at every point in the learning environment. New adopters of Jupyter can start small, incorporating notebooks into single modules, assignments, or classroom activities. This is an excellent approach to see how your learning audience interacts with the notebook environment and explore notebook hosting systems in a low cost/risk way. Instructors adopt Jupyter within their classrooms at a variety of levels, each making use of the strong features of the environment. Transitioning an existing course to any new platform seems daunting, but Jupyter notebooks are modular and ideal for an iterative development approach of adoption. Some may find themselves inheriting a course already built in Jupyter, while others will choose to build new courses entirely within Jupyter. This section seeks to inspire you about the many uses of Jupyter within classroom content and presentation design, and preview how other elements of the Jupyter ecosystem can be integrated into that use. Some of these uses are quick to spin up as experiments to test the waters. ### Jupyter notebooks as textbooks Instructors often write Jupyter notebooks as linear narrative documents. These notebooks are to be read by students and learners, perhaps worked through, marked up and are a relatively one sided information consumption experience. Most often these notebooks exist as the readings a learner is required to do before class, as reference material (e.g., to review for future assessments), or something that a learner works through on their own as a part of self study. Jupyter notebooks can be constructed of completely static text, which can serve as a starting point for transitioning existing material into the notebook environment. This traditional static textbook chapter or section can be extended into an active space by changing inline code text to executable code cells that support modification and experimentation. Adding prompts with suggestions for interrogating the code and examples further extend active learning opportunities without rewriting the original content. Interactive sliders, user input sources, and manipulable visualizations are examples of how other widgets and plugins can open up more possibilities. As you'll see in later chapters, many authors are using Jupyter notebooks as their primary authoring and publishing platforms. These materials are published on paper and online, meaning that the interactive portions of the learning experience are first class elements within the resource. ### Notebooks as workbooks/primer Workbooks engage students in the notebook environment by including active elements where they are asked to manipulate or create new content. This moves students from a passive or static learning environment like a book into an active learning experience where they can engage with and critically think about the content. You can include many pedagogical patterns (discussed in the [next chapter](#catalogue)) within a workbook, crafting a completely custom learning experience. These workbooks can be assigned as independent student learning (for example, pre-work for flipped classroom), or as part of an in class activity for individuals or small groups. When teaching in the technical space, the exploration of concepts in their context is an ideal environment for showcasing an authentic experience to students. Studying a concept in isolation may reduce the complexity of the problem to be more accessible, but this removes it from the context for why it exists and may make it harder for students to put all the pieces together and synthesize it into their larger problem solving repertoire. Retention of this context adds the complexity of expository text, technical reference in disconnected documents, or some boilerplate code. Providing this in a large script or lengthy lists of direction can be overwhelming for students to work with. Jupyter notebooks are excellent tools for teaching these complex workflows, because instead of a script with lengthy code comments or having disconnected documentation, this guiding text can be embedded exactly where it is needed where the coding is happening. This guidance material can also be formatted as markdown cells, which are visually distinct from code, making it easier to visually scan and opens the possibility to add helpful formatting. A variety of activities can be supported with the executable code cells so learners can explore the space in an interactive and iterative environment. They can see and inspect portions of the surrounding code, but aren't required to touch it, maintaining appropriate granularity for assignments and challenges. Using markdown formatting separating sections helps scaffold larger problems and help them really experience a real world workflow rather than statically read about it. ### Notebooks as worksheets/drill sets Many programming and domain tasks have specific syntaxes to be learned and effectively memorized before they can be internalized. Akin to math homework sheets, short worksheets where learners focus on highly granular or decontextualized problem sets lets them practice the complex syntax and procedures in an isolated and highly focused way. A set of small targeted tasks where these complexities can be practiced without the worry of additional syntax errors or other problem solving requirements can reduce the cognitive overhead a student might be overwhelmed by. The cell based nature of the Jupyter notebook makes interactive code-based worksheets a clean experience for students to run. Each problem prompt can be written in a markdown cell, perhaps referencing an object or data file established in an initial cell. For example, a list or other data structure would be defined at the top and the exercises below are focused on the relevant methods and usage syntax. Each answer would then be completed by the student in a single code cell just below that markdown cell. This means that outputs and errors stay with the code producing them, so successes or bugs are easily traceable to the source. Usages of autograding tools or unit tests, as discussed in later chapters, can be added to give students instant feedback about their work. Example or desired outputs could also be reproduced in markdown cells with the question for further guidance. ### Notebooks as notepaper or course packets The ability for a notebook to represent a linear experience with human prose and working code means that these can be used a student's notepaper in class. They can capture the linear narrative structure of a lesson or lecture, and actually run the code they are taking note of. This ensures that what they have written down actually works, and makes for a strongly reusable document for them moving forward with homework. Encouraging students to use Jupyter notebooks for taking class notes opens up further opportunities to provide scaffolding and support within the classroom. Providing notebooks with outlines of lecture content or other materials covered in class can become an useful active learning and engagement strategy. You might provide a mostly blank notebook with just topic headings, and ask them to take notes in their own style within those spaces. Or you could choose to embed reference notes, examples, and even small activities within the notebook, asking them to both take notes and work through examples with you. Caution should be taken to encourage students to carefully maintain a linear order of their code in the notebooks. A later chapter has more information on Jupyter specific caveats that students should remain aware of. ### Notebooks as an app Notebooks even have a place in non-coding classroom content or activity. Interactive user inputs like mouse or touchscreen controlled sliders, buttons, highlighting, etc. allow a notebook user to manipulate input parameters for a visualization, tool, or model without directly editing any of the code within the notebook. These strategies support interactive computational exploration, or transform the notebook into an advanced calculator tool for students to use within their homework. These notebooks are then treated as applications that are distributed or made available for students to use during class or explore on their own. This allows you to make an existing research workflow accessible to novice students as part of a computational module of a foundational class, or mock up content from a static textbook or reading into something for an active learning activity. The adaptability and reuse aspects of Jupyter notebooks also create opportunities for students to take this code further and adapt it for assignments or other research. ### Notebooks as lab reports or assignments There are a variety of assignment deliverables that programming and technical courses may require. Students may be asked to produce essays, presentations, working code, analytics, and even art or music. Many of these deliverables are directly supported within the notebook environment. Any written work could be completed within the notebook environment with markdown, which is ideal for communication content that is driven by data or incorporating code content. For example, a student could write a computational essay within a notebook, and use one of the presentation tools to present a report out in class, all using the same notebook. Coding assignments can be submitted to a Jupyter supported learning management system and be autograded (discussed in later chapters), providing instant feedback and automating the grading process. This opens up self paced and highly scaled options for many courses, particularly open access MOOCs or large sections. Meanwhile, the inline visualization options mean that an assignment with graphical output can be self contained without trying to embed images within a word processing document or attaching a collection of images along with a script. The multiple conversion and hosting options available to notebooks means that they can be shared or submitted across many formats. For example, conversion to HTML means that there is zero overhead for viewing the content, and support for markdown and PDF opens up accessibility and other publishing platforms. ### Notebooks as interactive multimedia platforms A variety of media formats can be embedded within a notebook, and other tools more offer platforms to more directly connect notebooks with multimedia content. Instruction content might be split up between short videos (often for flipped classrooms) or a variety of static images might be important for an assignment. The markdown cells within the Jupyter notebook provide several ways to place hyperlinks and embed a variety of media. Several widgets are also available for embedding playable audio and video content (including from streaming video services) directly within the notebook. This creates a cohesive platform experience for the student, so they don't have to exit out or change screens to work on their assignment and reference that content. Other tools are available for more directly connecting the notebook content to a video guide. Video lectures or content in your courses can get lengthy in running time and associated notebooks are often just as long. Tools like [Oriole](https://www.safaribooksonline.com/oriole/) provide a platform where you can integrate video timestamps into notebooks to create interactive video experiences. You can include, for example, Youtube videos within notebooks, with text and/or coding opportunities before/after the video. Using timecodes, you can also guide students through the videos in tandem with the notebook text. This further extends the ability to create a single cohesive interactive experience without the need for students to go back and forth between materials. ### Notebooks as a demonstration platform Eventually you will have to display a notebook in class. This may be as a demonstration of how to use a notebook, presenting more a traditional style lecture, creating and editing code, or using an interactive feature to explore an experiment. Normal standards for font sizes, organization, and accessibility stand for these cases. Displaying actual notebook within your presentation is a natural starting point. This content may include text from markdown and LaTeX, code, and independent figures and sketches. For instance the lecturer could display the notebook, slowly scrolling through the material and interacting with cells containing code while also making use of either a digital or analog (e.g. chalkboard) sketching device. Custom styling plugins are available to change the background color, font, and other viewing aspects of the notebook for better presentation quality and accessibility. Several slide show tools are available, which allow you to markup notebook cell content for a more traditional slideshow presentation mode without having to exit from your standard notebook. These slides can be scattered across notebook content into specific cells that will correspond to individual slides, with the other content ignored from the presentation. This then can be shown alongside the usual notebook interface and can be flipped between the other forms of content. It is natural for students to read and interact with notebooks in their standard form, using either Jupyter Notebook or JupyterLab, and this can also be used for presentation. Jupyter Lab offers the convenience and uniformity of being able to open and edit source files (`.py`, etc.) within the same environment and without OS- or browser-specific clutter. Full screening the browser is recommended if presenting using this mode. Presentation styles vary widely and span a spectrum from full-prepared notebooks to blank-slate live coding. Many find it useful to incorporate an alternate modality such as a physical or digital "board" for free-form diagramming, working through a mathematical derivation, or other written procedural task. Notebooks can be a portion of these presentations or the complete environment, depending on your personal instruction style and content needs. Care should be taken about how the notebook is presented and demonstrated. Doing a live demo gives you a few options. You might choose to: * Scroll through a notebook * Step through a notebook by executing the cells in order * Fill out details or values into a mostly complete notebook * Tweak or flesh out a notebook with some content * Add content to a completely blank notebook Each of these strategies have a place within a classroom, and their use should be informed by audience needs and learning goals. For example, having a notebook with prepared challenges for the end of each module or section, but with blank cells for the content gives you the opportunity to develop code live within class, but within a structure that keeps your workflow organized, and your formative assessments coded directly into your presentation. Incorporating reference information can make these documents more complete for students and answer common questions. There are many possibilities about what you can put in. Keep in mind that students will often ask for you to share copies of these notebooks after the class session is completed. How much you focus on live coding will likely be determined by the domain content of the class. Programming courses would clearly have a priority for students to have more thorough practice with writing and typing in the code. However, a conceptual class looking at computational models may interactively tweak parameters for a model and discuss only what is happening within that mathematical model. No code is written or directly changed in the process. ### Notebooks as a live coding environment Live coding, as the name implies, involves the active writing of code within the instruction process. This might be part of a recorded screencast or an in person classroom. The process of live coding has several benefits for the student and instructor. Showing the process of building up code examples showcases the natural non-linear process of how code is crafted, but walking through the logic of a code example slows instruction down and highlights the reason for inclusion of each element within the code. Introduction of bugs (either purposeful or accidental) to the code has the added benefit of giving the presenter an opportunity to work through the debugging process and demonstrating that perfect code is never created on the first go. Live-coding can also be an opportunity to provide an active learning experience by providing notebooks with code that has not been completed before the lecture and having students attempt to fill in the missing lines before doing the live-coding demonstration. Feedback on where students are in this process can be a useful way to also judge what students are retaining and are struggling with leading to just-in-time teaching opportunities. Formative assessment and prediction prompts can also be incorporated either directly into the notebook or as part of the narration of the lecture. Creating live-coding opportunities can be done anytime where a block of code exists but picking out particularly illustrative examples or key points and appropriately scaffolding the example can be critical. For example, if the critical concept is inside of a for loop then only coding the inner part of the for loop can be helpful and not overwhelm the presentation with scaffolding such as the setup. The reverse can also be true however. If too much complexity or scaffolding is displayed learners may struggle to understand the scaffolding rather than concentrating on the key concept. Many instructors utilizing live coding will choose to have students code along with them. This allows them to practice what they are learning, see it in the natural context of their environment, make all the normal mistakes and typos, and all within an environment where they can ask questions (or pause a video). Actively coding along with the instructor also includes a requirement that they are actively listening to the instructor and engaged with the content. Presentation styles of scrolling or shift + enter are not live coding, but live demonstrations. While these limit or negate the benefits of the live coding environment, the benefits of speeding up the presentation or running through code that's irrelevant to the learning goals may be more important. Removing the student's active engagement with the content may eventually lead to their disengagement with the lesson, or missing large chunks of information. Instructors should balance their inclusion of live coding and live demonstration to ensure that students are active and engaged with the most important aspects of the lesson. Information bandwidth in the classroom during a live coding session needs to be carefully managed, particularly when students are trying follow along. The rhythm of live coding roughly has three stages: preparation, typing, and explanation. These three follow quickly in succession but are independent phases. Preparation is the first, where you stop and explain what you are about to do. Typing is the next phase where you should speak as you type but only say what you are typing. This ensures that what the learners are seeing on the screen and hearing from you match. They will likely be looking back and forth between their screen and yours that they often won't be able to stop and follow what you are saying while they are typing. The final stage is to stop and explain what you have typed and what has or will happen when you run the code. You may choose to execute the code and explain the results or include a formative assessment or prediction question before running the code. Pausing to explain the code you just wrote and walk through the results gives students time to catch up to your typing, time to consider what has happened, and a natural place to ask (and for you to as for) questions about what has happened. Live coding does take practice to get used to, but can be extremely powerful for you to restrain your pace to your learners and to retain engagement with your students. ### Conclusion about places As you have just seen, notebooks provide a flexible tool that can be used in numerous ways to achieve your course goals. Notebooks are flexible enough that you can use them from relatively passive to very active student learning, you can use them in your lecture or in a flipped-classroom environment. There is no single best way to use notebooks in your courses, and you explore the various options you will want to start filling your use of notebooks with a variety of the pedagogical patterns described in the [next chapter](#catalogue). ## Before You Begin... This chapter focuses on course considerations when incorporating notebooks into a class. Experienced instructors may choose to skim parts of this chapter and focus specifically on how Jupyter notebooks would change their current teaching style. Before you begin adding Jupyter notebooks to your course, take some time to: * Identify your teaching goals * Understand your students * Develop your content strategy * Consider the context of the learning environment The Jupyter notebook is a tool; its use in this context is subject to the expectations of the instruction. Setting expectations for learning depends on your goals, your students, the content, the learning environment context, and you. ### Identify Your Teaching Goals As with the creation of a building or robot or book, it is important to begin the process with a clear goal of what you are trying to create and why. The "and why" could be the most important decision you make in the whole process and it will (or at least it should) guide all the decisions that follow. The why here is not about why to use Jupyter notebooks, but the why is the goal you have for your students. Is the goal to teach them critical thinking skills, or how to execute a specific set of functions to solve a problem? Is the goal that they will be able to translate mathematical concepts into real world application, or is the goal to teach them how to code? Be specific and clear, and then let the answers guide your decisions. ### Understand Your Students Your students are central to decisions about when and how to use notebooks alongside other tools in your instruction. An obvious illustration of these decisions would be selections made if you compare teaching 5th graders in relation to teaching graduate students. Yet, there are more subtle differences that you will also want to be aware of and monitor. For example, within a classroom, you will have variation among the backgrounds and skill levels of the students. Depending on the domain, some students may have extensive experience with coding in multiple languages while others may be doing their first computational explorations. Keeping students of all different experience levels engaged and excited is challenging. #### Learn About Your Students In many circumstances you will have little background information on your students prior to the first day of a class or workshop. You will have to learn quickly and be prepared to adjust the instruction to fit the students in attendance—not the students you wish you had or anticipated having. Some key considerations to learn about your students: * **Motivation:** Why are your students participating? What are their goals beyond the workshop or class? Will they be applying what they learn soon, or not for months or potentially years? * **Entry skills:** What skills are students coming to the instruction with, both technical (e.g., basic computer, coding, computational) and psycho-social (collaboration, presenting, asking questions)? * **Prior topic knowledge:** Specific to the content of the instruction, what do they already know coming in? * **Attitudes toward content:** Are they excited to learn, or nervous about the content? How confident are they about their success in the class? * **Attitudes about the delivery format:** Do they have attitudes, positive or negative, about the delivery format (e.g., lecture, flipped classroom, lab) and/or technologies (e.g., learning management systems) * **Learning preferences:** Are learners comfortable in active learning experiences? (e.g., working with teams, interacting with the instructor, using technology while learning, etc.) * **Group characteristics:** Looking at these considerations, how diverse is the group? Have they been together for instruction before? Do you have a small class or a very large class? A simple online survey ahead of class can be very helpful in gaining an understanding of your audience. ### Cultivate Student Study Skills and Learning Strategies Do not assume that your students will have acquired the necessary study skills to effectively and efficiently learn from your course. From note-taking skills (i.e., finding patterns, discerning what is worth writing down, linking to readings, etc.) to multitasking (i.e., knowing when it is ok to keep their email open while studying and when they really have to focus) are skills that often have to be developed during learning experiences. For most students learning through hands on tools, such as notebooks, will be quite different than their previous learning experiences---especially coming out of traditional high school or large-lecture undergraduate course. Interacting actively with technologies for the express purpose of learning (i.e., not just socializing with friends) is valuable---and yet not common. Take time to work with your students to help them build the foundations for how they can most benefit from the experiences you are creating. Talk with them early in the instruction about how notebooks will be used and how they will have to adapt their study strategies (where, when, and how they study) to best learn the content and achieve the goals of the instruction. ### Develop Your Content Strategy The content of the instruction should support the instructional goal(s) you have identified for the course. Sometimes the goal(s) and the content are synonymous, but other times they are not. For example, if your goal is for students to be able to calculate conjoint probabilities, then your content will be synonymous and be on calculating conjoint probabilities. Whereas in other contexts, your goal may be to develop critical thinking skills in relation to logical fallacies, and the content you use to achieve this is the analysis of political discourse, which is not necessarily synonymous. In both cases, the content guides why, when, and how notebooks can be used to achieve the goals. Remember that notebooks are solutions we can use to achieve our goals; they should not be confused with the goals themselves, even then they are closely related. The content of your instruction is not limited to what you want to teach; it involves activities, exercises, feedback opportunities, and assessments. Each of these supports your goal(s) for instruction and benefits from the use of different tools within and outside of Jupyter notebooks. For example, if your content goals suggest that students require some specific knowledge (such as, what is a logic fallacy) before they are prepared to move on to another content topic, then you should assess that knowledge before you select which tools (e.g., a fill-in-the-blank item in a notebook, or a verbal question to the students in a classroom, or a self-reflection) is most appropriate for that step in your instruction. Having a comprehensive outline of the goals and related content for the instruction is key to making good decisions about how, when, where, and why to use notebooks in your instruction. ### Consider the Context of the Learning Environment Instruction happens in many interesting contexts—but learning is not restricted to the instructional texts that we construct. Students learn before, during, and after instruction, and notebooks may be a integrated components for students in all those contexts (see below). Within our instructional contexts, those times when we likely have the most influence on student learning, we also have lots of options for how we deliver learning experiences. As an instructor you can, for example, assign notebooks as pre-work for a flipped classroom approaches; use notebooks during an in-person or online class to demo or offer student practice; and/or use notebooks for homework, assessments, and resources that students can use later long after your instruction. All of these create different contexts for your use of notebooks. Other aspects of context that you should consider when determining your use of notebooks including both those of the instructional environment and then the later performance environment of the learners. #### Instructional Environment Today the instructional environment can be quite complex and involve multiple aspects. For instance, the instruction may include online videos, short lecture in a classroom, and then group activities in a lab. Each of these are unique environments and their characteristics may influence how, when, where, and why you use notebooks. * **Classroom:** How will students be engaged with the content? Given the layout of the room (e.g., small tables, lecture hall) are there opportunities for peer engagement? * **Lab:** How does the physical structure of the lab environment offer opportunities for peer learning and sharing? What are the hardware and software tools available to students? * **Flipped classroom:** What are required knowledge and skills that students must gain from pre-activities? What is the role of video in the flipped classroom? Are students prepared with the study skills and strategies for learning independently in the flipped classroom approach? Will all students have access to the materials (potentially in a notebook) prior to the class? Do students have access to computers outside of the classroom? How will pre-reading/pre-watching be incentivized and assessed in the course? * **Online classroom:** Are students prepared with the study skills and strategies for learning independently in the online classroom? #### Performance Environment After the instruction your students will, hopefully, apply what you have taught them, and the environment in which they apply your instruction can vary greatly. You will want to consider how any differences between the instructional environment and the performance environment might impact on the ability of students to apply what they have learned. * **Organizational/Managerial Support:** Will students be supported in their use of the instruction and tools that you are using? * **Social Support:** If they learn through group projects, will they also be able to apply the instruction when working on their own? * **Physical Aspects:** Will they have access to the same, or similar, tools and resources they have access to during the instruction? For example, if students only learn in notebooks, will they also be able apply the learning in an IDE that is used by their employer? ### Crafting an experience: choose the right tool and approach for the task As an instructor, you create many types of learning objects for your classroom. Jupyter notebooks can be used to present many types of information, from slideshows to book chapters to homework. You can imagine the large differences you might have with the information you present within a slideshow, a book chapter, a homework assignment, and a worksheet for an in class activity. Jupyter notebooks can be used for all these activities, yet this is all within the same type of document platform. This freedom of expression available within the Jupyter notebook environment can add a lot of pressure and decision fatigue to the design process. A blank notebook you intend to make a lecture document within and a blank notebook for an in class activity each look the same when first created. Content and design decisions should be driven by the purpose of the lesson and the needs of the audience. How many times have you asked someone a question and had them answer it in a completely unhelpful way? Perhaps you asked about how to implement something but they answered it conceptually, or you asked for reasoning about why something existed but they gave you a syntax information. Learning goals and pedagogic practice are complex and often domain and skill specific, but decisions about them come back to the essential question: what are you trying to do here? As an instructor, you not only need to select the right technology for the learning experience, but the right activities to fulfill the learning mission of the day and the course. Students are given a variety of experiences to aid in the learning process. Some topics are conceptual that students need time to experiment with and build intuition over; others are purely syntax that requires reference and practice to build their internalize knowledge over usage, and some fall in between. The rhythm of the learning process sees students working independently, working together, reading, producing, listening, problem solving, and struggling. Each activity should serve a purpose as part of a larger experience. The same way that restaurant or business owners craft an experience for their customer, you are crafting an experience for your students. This design of this experience is not a simple process, and something driven by your expertise of your audience, domain, and your own ability to instruct. Through it all, your core perspective should be to incorporate elements that harmonize together to make an experience leading to your desired learning goal. Perhaps for the section above add a block diagram or word cloud visual of the major decision considerations. ### Transitioning to and from Jupyter Although this book focuses on using Jupyter notebooks in education, we recognize that students have different backgrounds and familiarity with coding. Not all students are ready to jump right into notebooks from a traditional lecture-based classroom; while, other students may have significant programming experience and may be closer to being ready to transition to IDEs. Based on your analysis of the goals and context you will want consider the appropriate instruction points for introducing and exiting from notebooks as a tool for achieving your goals. As your students gain experience with programming, they may be more interested in using an IDE. Likewise, you may choose to introduce a more traditional IDE first and introduce Jupyter notebooks later. Exercises that can support this transition include assignments where they do the same task in 3 or 4 different IDEs and then reflect on those experiences as they make decisions about which environments best supports their ambitions at the time. ### Conclusion about teaching practices In this chapter we have attempted to place the use of Jupyter notebooks into the process of good course design. Notebooks are a tool that many teachers can use to increase student engagement, participation, understanding, and performance---but that is not to say that every course and every lesson should use notebooks. Let the goals of your course define when and how to best use notebooks to achieve those goals. ## Conclusions We hope that this chapter has illustrated the flexibility of Jupyter notebooks for integrating into your classroom flow. We have shown notebooks to be an adaptive tool that can work as textbooks, lab journals, and live environments, depending on your course. We look at several considerations in order to successfully integrate any form of Jupyter into your course, and the goals we have for Jupyter integration to be successful. Hopefully these, when combined with the chapters that follow, will guide you in 1) integrating Jupyter to fit your course, 2) giving you a framework to consider your class needs in combination with Jupyter, 3) help you understand the goals and purpose of integration, and 4) help give you clear expectations of what can be accomplished with Jupyter notebooks.

04-a-catalogue-of-pedagogical-patterns.md

# A catalogue of pedagogical patterns {#catalogue} ## Introduction In this chapter, we present a collection of patterns that are particularly aligned with teaching and learning with Jupyter. Each pattern is targeted at specific learning goals, audiences, and teaching formats. With those in mind we describe each pattern and its pedagogical features that support the learning goals, present a practical example, and close each with any potential pitfalls you would want to be aware of. ## Shift-Enter for the win **Description:**<br/> Instead of reading a static chapter about a topic, the learners read and execute code, as well as potentially interact with a widget to explore concepts. Starting from a complete notebook, the instructor or learner runs through the notebook cell-by-cell by typing SHIFT + ENTER. **Example:**<br/> The notebook (or a collection of notebooks) can be used as an alternative to a static textbook on a topic. **Learning goals:**<br/> This pattern can be used to introduce a topic or promote awareness about a set of tools. Additionally, it can serve as documentation that provides a tour of an application programming interface (API). **Audience(s):**<br/> Depending on the style of the notebook, this pattern can be used for a spectrum of programming abilities. **Format (lecture / lab / …):**<br/> This pattern can be used as an alternative to a static textbook. In a tutorial, a complete notebook can be used to provide a tour of an application programming interface (API) of a software package. **Features:**<br/> One benefit of this approach is that learners have a complete working example which they can adapt or build from. It provides opportunity for richer interaction than a static textbook. **Pitfalls:**<br/> This style does not prompt much engagement with students. Having a class that interactively works through a notebook can lead to some students finishing much faster than others (e.g., racing through SHIFT + ENTER). Breaking long notebooks into many smaller ones can help with the pacing in a lecture. Having a master notebook serve as the table of contents can then help students navigate through the class. Notebooks can be linked in a markdown cell as: ``` [Notebook 1](part1.ipynb) ``` ## Fill in the blanks **Description:**<br/> To focus attention on one aspect of a workflow, the scaffolding and majority of the workflow can be laid out and some elements removed with the intent that students (or the instructor during a demo) fill in those pieces. The exercise might be accompanied by a small test that the code should pass, or a plot, or value which the code should generate if correct. **Example:**<br/> A fundamental concept in computing is the use of a for loop to accumulate a result. A fill-in-the-blank exercise demonstrating an accumulator could lay out the initialization, provide the skeleton of the for loop and include plotting code, with the aim being that students write the update step inside the for loop. **Related patterns:**<br/> This pattern is similar to [Target practice]; a difference is that Target Practice often focuses on a bigger step in a multi-step process. Fill in the Blank exercises tend to be smaller and more immediate. **Learning goals:**<br/> This pattern focuses attention on a component of a task and provides the benefit of demonstrating how that component fits into the bigger picture or a larger workflow. It can be an effective approach for taking students on a tour of an API, requiring that they use the documentation of the software, or for focusing attention on one aspect of an multi-step computational model. **Audience(s):**<br/> This approach can be used with a range of students, from those who are first being introduced to computing concepts to those who have significant experience. **Format (lecture / lab / …):**<br/> Assignments and labs can adopt this approach (nbgrader can be used to help with marking). It can also be used in a lecture or tutorial setting where the instructor demos how to fill in the blank. **Pitfalls:**<br/> Some students don't find this approach engaging. In particular, if the exercise is too simple for the level of programming competency of the students, it can be perceived as a "make-work" task. ## Target Practice **Description:**<br/> The Target Practice pattern focuses the learner's attention on one component of a multi-step workflow. The instructor provides all workflow steps except the one which is the focus of the exercise; the student will implement the "target" step within a notebook. **Example:**<br/> In a climate science assignment, the notebook that is given to students provides code for fetching and parsing 20 years of hourly average temperature data from a public database. Students are asked to design an algorithm for computing yearly average temperature and standard deviation. Following this, the plotting code which plots the yearly temperature with error-bars showing the standard deviation is also provided to the students. **Related patterns:**<br/> This pattern is similar to [Fill in the Blank] exercises. Fill in the Blank exercises are typically smaller and more immediate, while Target Practice exercises tend to be larger (e.g. an entire step in a multi-step process). **Learning goals:**<br/> The aim of a Target Practice exercise is to focus attention on one component of a workflow and practice skills for solving that component. It can also be used to reflect on broader consequences of choices made in the target step of an integrated workflow or analysis. **Audience(s):**<br/> This approach assumes some programming competency as learners are typically asked to start from scratch on the step that they are practicing. **Format (lecture / lab / …):**<br/> This approach is readily used in assignments or labs. It can also be used in an in-class demo where the instructor live-codes the missing component. It is beneficial if preceeding steps have been discussed in earlier lectures. **Pitfalls:**<br/> As there is more freedom in the implementation, this approach is typically more engaging than a [Fill in the Blanks] approach. However, starting from more of a "blank slate" can require more instructor input in order to get students started. Unit tests and pointers to useful library functions are often helpful, but may over-constrain the space of solutions, thereby reducing the level of creativity and problem solving expected from students. The amount of guidance should be carefully calibrated to the class and can be adjusted by giving tips in response to formative assessments. Working in small groups can help mitigate the risks of students having trouble getting started or pursuing tangents. ## Tweak, twiddle, and frob **Description:**<br/> Students are given a notebook with a working example. They start by reading the text, running the code, and interpreting the results. Then they are asked to make a series of changes and run the code again; the changes can be small (tweaks), medium-sized (twiddles), or more substantial (frobs). For the origin of these terms, see _The New Hacker's Dictionary_ [@raymond1996new]. Offering manipulations on a range of scales allows students to interact with notebooks in ways that suit their background and styles. Students who feel overwhelmed by the technology can get started with small, safe changes, enjoy immediate success, and work their way up. Students with more experience or less patience can make more radical changes and learn by "destructive testing". **Examples:**<br/> In machine learning there are many steps to implementing an effective algorithm: * Understand a problem * Identify the proper machine learning algorithm to create the desired results * Identify data and feature sets * Optimize the configuration of the machine learning algorithms We can write machine learning notebooks that allow students to modify parameters and interact at multiple levels of detail: * **twiddle** hyper parameters to quickly see minor improvements in the results. * **tweak** feature sets to create new models for a bigger impact * **frob** by replacing the machine learning algorithm with a new algorithm or a new version This pattern is particularly suitable for examples with a lot of parameters. **Learning goals:**<br/> This pattern helps students acquire domain knowledge by seeing the relationship between parameters and the effect they have on the results. It can also help students learn new notebook use patterns This pattern is similar to "notebook as an app"; a difference is that in this pattern the code is more visible to the students, which can help orient them if they will make bigger changes in the future. **Audience(s):**<br/> This pattern can work with students who have no programming experience; they only need to be able to edit the contents of a cell and run a notebook. It can also work with students who have no background with the domain; they can learn about the domain by exploring the effect of parameters. **Format (lecture / lab / …):**<br/> This pattern lends itself to a workshop format, where students are guided through a notebook with time-boxed opportunities to experiment. It also lends itself to pair programming, where a navigator can suggest changes and a driver can implement them. **Features:**<br/> Can help students overcome anxiety about breaking code, and build comfort with self-directed exploration. **Pitfalls:**<br/> One hazard of this pattern is that students might have trouble getting started, so you might suggest a few examples; however, another hazard is that, if you provide examples, students will do what they are told and fail to explore. A third hazard is that the changes a student makes might be too unorganized; in that case the effect of the parameters might be lost in the chaos. **Enabling technologies:**<br/> Ideally the students should work in some kind of version control system that lets them revert to a previous version if they break something (and don't know how to fix it). Note that undo and redo, Ctrl-z and Ctrl-y, can be used to traverse deep history within each cell, but not across cells. ## Notebook as an app **Description:**<br/> Notebooks can be used to rapidly generate user interfaces where students and instructors can interact with code through sliders, entry boxes, and toggle buttons. The code can run numerical simulations or perform simple computations, and the output is often a graph or image. **Example:**<br/> In geophysics, a direct current resistivity survey involves connecting two electrodes to the ground through which current is induced. Current flows through the earth and the behavior depends upon the electrical resistivity of the subsurface structures; current flows around resistors and is channeled into conductors. At interfaces between conductors and resistors, charges build up, and these charges generate electric potentials which we measure at the surface of the earth. Each of these steps can be demonstrated through a simulation where students or the instructor builds a model, and views the currents, charges and electric potentials. **Related patterns:**<br/> [Top-down sequence] **Learning goals:**<br/> This approach can be effective for focusing on domain-specific knowledge and facilitating the exploration of models or computations. **Audience(s):**<br/> This style can be effective for students with minimal programming experience as they do not have to read, write, or see the code. **Format (lecture / lab / …):**<br/> In lecture, this style of notebook can be used by an instructor to methodically walk through a concept step-by-step. It is also useful for promoting in-class engagement as students can suggest different parameter choices and instructors can adapt the input parameters based on students' questions. In a lab or assignment, the notebook can be used as a "app" around which questions and exercises are built. **Features:**<br/> Notebooks as apps can be used to promote engagement with students in lecture. In labs, assignments or in-class activities, this approach lowers the barrier-to-entry for students to explore complex models. **Pitfalls:**<br/> It is important to have well-structured exercises and questions for students to address with the app. As with any app, simply asking students to play with it does not promote productive engagement. In structuring an exercise for students, we recommend putting instructions and questions in a separate document rather than in the notebook. If students view the notebook as an app, they often want to interact with it rather than read it. By having instructions and questions that go alongside the notebook, they can have the app in view while reading. This approach is not intended to be used for developing students' programming skills. **Enabling technologies:**<br/> Widgets, domain-specific libraries such as simulation tools. ## Win-day-one **Description:**<br/> A win-day-one exercise brings learners to the answer quickly and concisely, almost like a magic trick, and then breaks down and methodically works through each of the steps, revealing the magician's tricks. It generally involves multiple notebooks: the first notebook being the "win" which shows the workflow end-to-end, and subsequent notebooks breaking down the details of each component of the workflow. **Example:**<br/> To solve a numerical simulation using a finite volume approach, a mesh must be designed, differential operators formed, boundary conditions set, a right-hand side generated and then the system solved. Naturally, there are important considerations for each step. For even a moderately sized problem, sparse matrices are necessary in order to keep memory usage contained, the mesh must be appropriately designed in order to satisfy boundary conditions, and the solver needs to be compatible with the structure of the system matrix. These details are critical for assembling a numerical computation, but if introduced upfront, they can overwhelm the conversation. In a win-day-one approach, learners are first shown a concise example, in which many of the details are abstracted away in functions or objects. For example, methods such as `get_mesh`, `get_pde`, and `solve` abstract away the details of mesh design, creating differential operators and solving the set of equations. In subsequent notebooks, the workflow is tackled methodically, and the inner workings of each component discussed. **Related patterns:**<br/> [Top-down sequence], [Proof by example, disproof by counterexample] **Learning goals:**<br/> This can be an effective approach for introducing complex processes, providing context for how each of the components fits together, and focusing attention. **Audience(s):**<br/> This style can be effective for a spectrum of student audiences from those with some programming experience to those with significant experience. **Format (lecture / lab / …):**<br/> This can be effective for tutorials and workshops, and can be used over multiple lectures. This can be useful when introducing new topics to help hook students because they accomplish significant results early in the learning process. **Pitfalls:**<br/> One hazard of the "win-day-one" is that the "win" is overwhelming (too much detail) or too magical (too little detail). An appropriate level of detail needs to be selected so that each of the components of the workflow is demonstrated, but at a high-level. ## Top-down sequence **Description:**<br/> Particularly in STEM, the default sequence of presentation is bottom-up, meaning that we teach students how things work (and sometimes prove that they work), before students learn how to use them, or what they are for. Notebooks afford the opportunity to present topics top-down; that is, students learn what a tool is for and how to use it, before they learn how it works. **Examples**<br/> * In digital signal processing, one of the most important ideas is the discrete Fourier transform, which depends on complex arithmetic; in a bottom-up approach, we would have to start by teaching or reviewing complex numbers, which is not particularly engaging. In contrast to writing the mathematics on paper, in a notebook students can use a library that does the discrete Fourier transform for them, so they understand what it is used for, and see the value of learning about it, before we ask them to do the work of understanding it. * Some important methods are intrinsically leaky abstractions that require user expertise to use effectively and reliably. This is often because truly reliable solutions (if they exist) are disproportionately expensive for common cases. Numerical integration and methods for discretizing and solving differential equations often fall in this category. In addition to gaining intuition before diving into the details, the top-down pattern can be used to expose these leaks as motivation to understand the methods well enough to explain and correct for the shortcomings. For example, one can motivate convergence analysis and verification [@roache2004bpc] by showing a solver that passes some consistency tests, but does not converge (or converges suboptimally) in general; or motivate conservative/compatible discretizations by showing a solver that has been verified for smooth solutions produce erroneous results for problems with singularities or discontinuities. Consider, for example, Gibbs and Runge phenomena, instability for Gram-Schmidt [@trefethen1997numerical], entropy principles [@leveque2002finite], eddy viscosity [@mishra2015accurate], and LBB/inf-sup stability and "variational crimes" [@brenner2008mathematical;@chapelle1993inf]. **Learning goals:**<br/> This pattern is useful for building intuition, context, and motivation before introducing technical domain content instead of building up in a setting where implementation details often take center stage. **Audience(s):**<br/> This pattern can be effective with students who have limited programming skills, as they can use a library and see the results without writing much, if any, code. **Format (lecture / lab / …):**<br/> This pattern can be used in a single class session or homework, or spread out over the duration of a course; for example, students could use a tool on the first day and find out how it works on the last. **Features:**<br/> Shows students value and rewards their attention quickly (see [Win-day-one]). **Pitfalls:**<br/> A potential hazard of this pattern is that students might be less motivated to learn how the tool works if they think they have already understood what it is for and how to use it. This hazard can be mitigated by making obvious the additional benefit of understanding how it works (assuming that there actually is one---it is not enough to assert that knowing how it works is necessarily better). "Interesting" failure modes (see examples above) discovered by students while trying to solve a problem are great for motivating deeper understanding. ## Two bites at every apple **Description:**<br/> This pattern involves writing an activity that can address multiple audiences from different perspectives at the same time. This can be powerful when addressing a mixed audience of students. **Example:**<br/> Say you have a group of students, some of whom are computer science students and some of whom are physics students, and ask them to come up with two expressions for computing the centroid of an area. The computer science students will be tasked with a description that involves adding up discrete pieces of areas with for loops and the physics students tasked with using the integral definition. When the students come up with their expressions they can then pair up with someone from the other background where they can attempt to explain how their approach matches the other and compare their final answers. **Learning goals:**<br/> Ability to translate from one field/language to another. Explain complex topics to someone from a different field. **Audience(s):**<br/> Groups which are composed of disparate backgrounds. **Format:**<br/> This format involves both individual and group work but can be used in a lab or lecture setting. The basic notebook would include an overview of the problem and then pose questions whose answer is the same but is worded for the different audiences. There can be a single notebook that contains both questions so that students can fill in their peers solution once they understand it or there can be separate notebooks for each group so they do not get distracted by the other question. **Features:**<br/> Group work and peer teaching has been shown to be effective at not only reinforcing student knowledge but also at introducing students to new concepts. **Pitfalls:**<br/> It can be difficult to construct questions for each audience that require equal amounts of difficulty. ## Coding as translation **Description:**<br/> Converting mathematics to code is a critical skill today that many students, especially those without strong programming backgrounds, struggle to do. Explicitly taking an equation and translating it step-by-step to the code can help these students make the transition to attaining this skill. **Example:**<br/> Say you wanted to show the translation of matrix-vector multiplication from _equation_ to a numerical computation. This would involve setting up and explaining the mathematics and suggesting replacing the sums with loops and initializing the sum properly. **Learning goals:**<br/> Translating mathematics to code (and vice versa) **Audience(s)**:<br/> Learners who understand the theory but struggle with the programming side of things. **Format:**<br/> This type of pattern is often best served as a notebook with some explanatory text and possibly some scaffolded code so that a student can focus on the critical areas. This can be done as easily as a lab exercise or in lecture with perhaps some time held out for the students to solve it themselves before moving forward. It is critical to this pattern that there is a clear connection between the mathematical symbols (such as the summation) to the code (such as the for loops). **Features:**<br/> This pattern can work to lower the barrier for students with low programming knowledge to take on more complex tasks. **Pitfalls:**<br/> If the exercise is not properly scaffolded, namely it is too complex, students can be turned off. This is especially true if the code example is too complex with too many steps. For instance avoiding compound operators in the example above (`+=`) can help student retention. ## Symbolic math over pencil + paper **Description:**<br/> Your objective is to convey an understanding of a physical system governed by a complicated mathematical system. Working out the algebra is necessary to uncover the fundamental behavior of the system, but how to do the algebra is not the goal of the lesson. In this case, you want to see the algebraic result and then teach the students the underlying meaning of the system, **Example:**<br/> The Euler equations for hydrodynamics are a system of partial differential equations governing conservation of mass, momentum, and energy. Their mathematical character admits wave solutions, and the eigenvalues and eigenvectors of the system in matrix form are important to understanding the physical behavior of the density, pressure, velocity, etc., in the system. Working out the eigenvalues with pencil and paper is tedious, and not the objective of the lesson. In this case, we can use a symbolic math library like SymPy [@Meurer2017] to do the mathematical analysis for us, finding the eigenvalues and eigenvectors of the system, and we can then use this result to continue our theoretical discussion of the system. **Learning goals:**<br/> Students will see how to do symbolic math that arises in their theoretical analysis. **Audience(s):**<br/> STEM students that want to focus on understanding a mathematical system without worrying about the algebraic details. **Format:**<br/> This works well as a notebook that acts as a supplement to the main lecture. Since the goal of the lecture is the theory, the notebook can [TODO: complete] **Features:**<br/> Abstracts the details of mathematics that is secondary to the discussion at hand into a separate unit that students can explore on their own. **Pitfalls:**<br/> This only works well in the case that the algebra is not essential to the main learning goals, but rather is simply something that must be done to get to the main goal. ## Replace analysis with numerical methods **Description:**<br/> Some ideas that are hard to understand with mathematical analysis are easy to understand with computer simulation and numerical methods. In the usual presentation, students see and learn to do mathematical analysis on a series of simple examples, and resort to numerical methods only when necessary. In an alternative pattern, students skip the analysis and start with simulation and numerical methods, optionally visiting analysis after gaining practical experience. **Examples:**<br/> In statistics, hypothesis testing is a central idea that is notoriously difficult for students to understand. Students learn methods for computing p-values in a series of special cases, but many of them never understand the framework, or what a p-value means. The alternative is to compute sampling distributions and p-values by simulation; anecdotally, many students report that this approach makes the framework much clearer. Such simulation can also be used to drive home points about misconceptions held by most students and instructors [@HallerKrauss2002]. Similarly, in queueing theory, there are a few analytic results that apply under narrow conditions; when those conditions don't apply, there are no analytic solutions. However, queueing systems lend themselves to simulation and visualization, and in simulation it is easy to explore a wide range of conditions. And again, with differential equations, there are only a few special cases that have analytic solutions; the large majority of interesting, realistic problems don't. **Learning goals:**<br/> This pattern is primarily about helping students see the big ideas of the domain more clearly, but it is also a chance to develop their programming skills. It also provides students with tools that are likely to be needed if they encounter similar problems in the real world, where analytic methods are often inapplicable, fragile, or complicated to use effectively. **Audience(s):**<br/> This pattern requires students to have some comfort with programming, although it would be possible for them to get some of the benefit from seeing examples without implementing them. Non-programmers can use this pattern via prepared notebooks; see [Win Day One](#win-day-one). **Format (lecture / lab / …):**<br/> This pattern can be used for in-class activities or homework. **Features:**<br/> Students can understand general ideas without getting bogged down in the details of special cases; and they are able to explore more interesting and realistic examples. **Pitfalls:**<br/> If students are not comfortable programmers, they can get bogged down in implementation details and debugging problems, and miss the domain content entirely. It is important to scope the implementation effort to suit the full range of students in the class. Pair programming can help mitigate these problems, especially if every pair has at least one student with programming skills, and if students are coached to pair program effectively (without letting the more experienced student dominate). ## The API _is_ the lesson **Description:**<br/> When students work with a software library, they are exposed to functions and objects that make up an application programming interface (API). Learning an API can be cognitive overhead; that is, material students have to learn to get work done computationally, but which does not contribute to their understanding of the subject matter. But the API can also be the lesson; that is, by learning the API, students are implicitly learning the intended content. **Example:**<br/> In digital signal processing, one of the most important ideas is the relationship between two representations of a signal: as a wave in the time domain and as a spectrum in the frequency domain. Suppose the API provides two objects, called Wave and Spectrum, and two functions, one that takes a Wave and returns a Spectrum, and another that takes a Spectrum and returns a Wave. By using this API, students implicitly learn that a Wave and a Spectrum are equivalent representations of the same information; given either one, you can compute the other. **Related patterns:**<br/> [Top-down sequence] **Learning goals:**<br/> This pattern is useful for shifting students' focus from implementation details to domain content. **Audience(s):**<br/> This pattern is most effective if students have some experience using libraries and exploring APIs. **Format (lecture / lab / …):**<br/> This pattern TODO: complete **Pitfalls:**<br/> A hazard of this pattern is that students sometimes perceive the costs of learning the API and do not perceive the benefits. It might be necessary to help them see that learning the API is part of the lesson and not just overhead. ## Proof by example, disproof by counterexample **Description:**<br/> In many classes, students see general results derived or proved, and then use those results in programs. Notebooks can help students understand how these results work in practice, when they apply, and how they fail when they do not. **Example:**<br/> In statistics, the Central Limit Theorem (CLT) gives the conditions when the sum of random variables converge to a Gaussian distribution. Students can generate random variables from a variety of distributions and test whether the sums converge and how quickly. The classical Gram–Schmidt is unstable while the modified method is stable. Students can find matrices for which this instability produces obviously unusable results. They can also find matrices for which modified Gram-Schmidt produces unusable results due to its lack of backward stability, and this can be used to motivate Householder factorization and discussion of backward stability. Some numerical methods for PDE converge with an assumption on smoothness of coefficients. Students can show how violating these assumptions leads to erroneous solutions, thus motivating discussion of conservative/compatible methods that can converge in such circumstances. **Learning goals:**<br/> This pattern is primarily useful for developing mathematical or domain knowledge, but students might also develop programming experience by writing code to run the examples and test the outcomes. This is especially true if the space of (counter-)examples is "small", such that principled exploration (e.g., by finding an eigenvector, running an optimization algorithm, or searching a dictionary) is beneficial. **Audience(s):**<br/> This pattern requires students to have some programming experience. **Format (lecture / lab / …):**<br/> This pattern can be used for in-class activities or homework. **Features:**<br/> Helps students translate from theoretical results to practical implications, and to remember the assumptions and limitations of theory. **Pitfalls:**<br/> This pattern requires additional time and student effort on a topic that might not deserve the additional resources. ## The world is your dataset {#the-world-is-your-dataset} **Description:**<br/> Notebooks provide several ways to connect students with the world beyond the classroom: one simple way is to collect data from external sources. Data is available in many different formats that require different software tools to collect and parse. If a dataset is available in a standard format, like CSV, it can be downloaded from inside the notebook, which demonstrates a good practice for data integrity (going to the source rather than working with a copy) and demystifies the source of the data. For data in tabular form on a web page, it is often possible to use Pandas to parse the HTML and generate a DataFrame. Also, for less structured sources, tools like Scrapy can be used to extract data, "scrape", from sources that would be hard to collect manually, and to automate cleaning and validation steps. **Examples:**<br/> Datasets like the [National Survey of Family Growth](https://www.cdc.gov/nchs/nsfg/index.htm) are available in files that can be downloaded directly from their website, but the terms of use forbid redistributing the data. So the best way for an instructor to share this data is to provide students with code to input into a notebook cell, which, when executed, will download the data set the first time the student runs the notebook. Many Wikipedia pages contain data in HTML tables; most of them can be imported easily into a notebook using Pandas. Sources of sports-related statistics are often embedded in large networks of linked web pages. Tools like Scrapy can navigate these networks to collect data in forms more amenable to automated analysis. **Audience(s):**<br/> Students with limited programming experience can work with datasets in standard formats, but scraping data might require more programming experience. **Format (lecture / lab / …):**<br/> This pattern lends itself to more open-ended project work where students are responsible for identifying data sources, collecting data, cleaning, and validating, but it can be adapted to more scaffolded work (see Target Practice). **Features:**<br/> Contributes to students' feelings of autonomy and connectedness. **Pitfalls:**<br/> A hazard of this pattern is that students can spend too much time looking for data that is not available. They might need coaching about how to make do with the data they can get, even if it is not ideal. **Enabling technologies:**<br/> Pandas, Scrapy, R, ROpenSci packages ## Now you try (with different data or process) **Description:**<br/> Students start with a complete working example provided by an instructor and then they change the dataset or process to apply the notebook to an area of their own choosing. This method can allow more or less fluctuation depending on the skills of the students. For example we can allow students to select new datasets from a list that ensures the cells of the notebook will all still work or we can give them freedom to try new data structures or add new processes to break the notebooks and learn as they go through the process of fixing the broken cells. **Example:**<br/> An instructor designs a lesson in exploratory data analysis to scrape the critics' reviews for a specific movie from a particular movie review website and then provide some simple visualizations. The students have a few options: 1. Green Circle - replace the movie name and pick any movie they want and then step through the new notebook and see the new results. 1. Blue Square - adjust the notebook to scrape users' reviews rather than critics' reviews and then fix any data parsing problems. 1. Black Diamond - add different visualizations tailored to explore the user reviews (as opposed to the initial visualizations that are tailored for the critics' reviews). There are various ways to test the properties of numerical methods. For example, students can use the method of manufactured solutions to test the order of accuracy for a differential equation solver. They can also measure cost as the resolution is increased and present the results in a way that would help an analyst decide which method to use given external requirements (e.g., using accuracy versus cost tradeoff curves). **Related patterns:**<br/> [Top-down sequence] **Learning goals:**<br/> This pattern allows students to apply their knowledge **Audience(s):**<br/> This pattern can be tailored for students with more or less experience even in the same course. **Format (lecture / lab / …):**<br/> This pattern is best in a lab or an interactive tutorial **Pitfalls:**<br/> A hazard of this pattern is that students may go completely off the rails and chose datasets or new processes that have not been tested and will not work in the timeframe allowed. ## Connect to external audiences **Description:**<br/> This is in some sense the opposite of "the world is your dataset." Here the goal is to take a workflow or computational exploration and share it with the world so others can see it, learn from it, reuse and remix it. **Examples:**<br/> Your students are doing an observational astronomy lab where they take data from a telescope of a transiting exoplanet (a planet around a star other than our Sun) and they examine the lightcurve to learn about the planet. The students present the lab as a Jupyter notebook with a reproducible workflow that starts with reading in their data (images), walks through cleaning and reducing the images, and then performs photometry on the host star to produce a lightcurve. The end product is a plot showing the star's brightness, dimming just slightly as the unseen planet comes between the star and earth. Elated with their result, the students want to share their data and workflow so anyone else can redo the analysis. **Learning goals:**<br/> Reproducibility is an important part of the scientific process. Having completed the primary scientific analysis that was the goal of the lab (obtaining a lightcurve of a transiting exoplanet), the students now can learn reproducible science practices by hosting their notebook on a webserver (e.g., Github) along with the data. An essential part of making the notebook reproducible will be ensuring that the notebook clearly lists the needed dependencies. **Audience(s):**<br/> All students—everyone should learn about reproducibility. **Format:**<br/> A self-contained notebook hosted on a webserver. **Features:**<br/> Teaches students about reproducible science workflows. **Pitfalls:**<br/> You need to be clear about the library requirements needed to run the notebook. Also, since the data files are likely separate from the notebook, it is possible for copies of the notebook to get shared without the data. Students may also be shy or fearful of showing their work publicly, so explaining the benefits may be needed to curtail their worries. ## There can be only one {#there-can-be-only-one} **Description:**<br/> This pattern involves creating a competition between individual students or teams of students. Clear goals and metrics need to be defined and then students submit notebooks that are scored and evaluated. Competitions can span months or be completed in a single class. The Jupyter ecosystem support for reproducibility and data sharing make it a great environment for creating healthy competitions. Kaggle is a site that hosts many machine learning competitions using Jupyter as its underlying infrastructure and is a great place for advanced students to extend their knowledge with a chance of winning cash prizes and solving current world problems. **Examples:**<br/> Identify a machine learning problem and a labeled dataset your students can use to train their model. Then select an evaluation metric and detail your problem statement and rules. Finally, launch your competition and allow your students to submit their notebooks and post their results on a public leaderboard. **Learning goals:**<br/> Creative problem solving is a key aspect of this pattern. In addition, if the competition is team-based then the students will learn how to work in groups and communicate effectively and share responsibilities. **Audience(s):**<br/> Students can benefit from healthy competition and working in teams, however it is critical that a safe, fun, and engaging environment is created. Advanced students can be pointed toward kaggle or other public competitions that may be in their area of interest and give them a chance to test their skills in the real world. **Format:**<br/> A competition can be defined with any metrics and rules and can be run in multiple ways. The students can help define the rules or a simple vote can decide the winners. For a more formal competition instructor can host free competitions for their class hosted by Kaggle. [https://www.kaggle.com/about/inclass/overview](https://www.kaggle.com/about/inclass/overview) **Features:**<br/> Teaches students about creative problem solving and teamwork. **Pitfalls:**<br/> Creating a fair competition is not trivial and considerations regarding data, metrics, rules, and scoring may be time consuming. Competition is risky business and effort should be made to ensure both winners and losers enjoy the experience. ## Hello, world! **Description:**<br/> In some situations (such as the first day of class of a very introductory course) you may wish to do no more (and no less) than build confidence in the students' abilities to be able to write a first computer program. Traditionally, the first program written was a "hello, world" program: a program that did nothing but display the text "hello, world" on the screen. However, these days students can have much more fun, and step fully into the creative world of computing with very little instruction. **Example:**<br/> Draw a rectangle. Change the numbers, run it again, and see what happens.  **Learning goals:**<br/> Reduce stress, build confidence, connect onto their personal lives. Requires that they do learn the basics of Jupyter including: log in, open a new notebook, enter the provided code, and execute it. Often leads to a very animated, active learning classroom activity ("How can I change the colors?", "How do I draw a circle?", etc.) **Audience(s):**<br/> Beginning students. **Format (lecture / lab / …):**<br/> First day of class, in-class exercise. Build on what students already know from typing and reading (e.g., cut and paste, read top-to-bottom). **Features:**<br/> Open ended, creative, fun. **Pitfalls:**<br/> Works best when used with a pre-installed Jupyter (see the [relevant chapter](#jupyter)). Rather than telling students that they can do it, just do it. As a first assignment, to cut down on the vast possibilities, we suggest limiting the palette of options. For example, restrict their drawings to use only a single shape, such as rectangle or triangle. We suggest having the students draw something in their life that is important or meaningful to them. We suggest discussing the coordinate grid for the first assignment and sketching an idea on paper first. ## Test driven development **Description:**<br/> The instructor provides tests written in a unit testing framework like `unittest` or `doctest`; students write code to make the tests pass. **Example:**<br/> TODO: Necessary? **Learning goals:**<br/> Helps students learn a good software development process. **Audience(s):**<br/> This pattern requires students to have some programming experience. **Format (lecture / lab / …):**<br/> This pattern can be used for in-class activities or homework. **Features:**<br/> Helps students focus on the task at hand and know when they are done (at least to the degree that the tests are complete). **Pitfalls:**<br/> Some Python unit testing frameworks are not designed to work with notebooks, and can be awkward to use. On the other hand, `nbgrader` [TODO: add cross reference to nbgrader] supports automated testing of the code students write in notebooks; in that environment, the tests are not visible to students, which may or may not be a bug. This pattern requires the overhead of teaching students about the unit testing framework. Students working to make tests pass can lose their view of the big picture, and feel like they have been robbed of autonomy. This type of exercise is best used sparingly. ## Code reviews Code reviews involve a student or instructor providing feedback on someone else's code. This pattern involves peer work as well as a means for providing feedback to students on topics other than correctness of their code but also on code readability and styling. **Example:**<br/> Present a problem to students that they must write a solution to, say computing the square root of a number without using a built-in function but have them write a test for their function that uses a built-in function to compute the answer. After they are finished have the students pair up and perform peer reviews of each other's code, commenting not only on the way they solved the problem, such as making up a list of pros and cons of their approaches, but also on the readability of the code. **Learning goals:**<br/> Learn to read and understand someone else's code. Learn to write readable code. **Audience(s):**<br/> Any group of students who are involved in coding. **Format:**<br/> Once a suitable problem is formulated in a notebook (or simply a script) then in-class review, as with the above example, can work for peer reviews. Alternatively students can upload their notebooks/scripts to a platform such as GitHub and the code reviews can be done using the tools available there. Sufficient scaffolding must be provided so that students understand the process, how to make constructive comments and why the process is important. If an instructor wants to review and provide feedback notebooks/scripts can be collected and commented on with a similar explanation to students as to how they are going to be graded (if they are). **Features:**<br/> This pattern leads to not just feedback for the person who wrote the code but also for the reader. Code review is also a critical piece of the software development process used in industry providing students with a view of the process. This can also have the result of making sure that a student's code is readable via appropriate code styling, commenting and documentation. **Pitfalls:**<br/> Students need to be properly informed as to how the code reviews will impact their grades, especially if peer review is used. Notebooks on GitHub are not as easily reviewed as scripts. ## Bug hunt **Description:**<br/> The instructor provides a notebook with code that contains deliberate bugs. The students are asked to find and fix the bugs. Automated tests might be provided to help students know whether some bugs remain unfixed. **Example:**<br/> TODO **Learning goals:**<br/> This pattern helps students develop programming skills, especially debugging (of course); it also gives the practice reading other people's code, which can be an opportunity to demonstrate good practice, or warn against bad practice. It can also be used to teach students how to use debugging tools. **Audience(s):**<br/> This pattern requires students to have some programming experience. **Format (lecture / lab / …):**<br/> This pattern can be used for in-class activities or homework. **Features:**<br/> Can be engaging and fun; develops important meta-skills. **Pitfalls:**<br/> The bugs need to be calibrated to the ability of the students: if they are too easy, they are not engaging; if they are too hard, they are likely to be frustrating. ## Adversarial programming **Description:**<br/> This pattern involves participants writing a solution to a problem and tests that attempt to make the written solution fail. This pattern can be done in many ways including having students complete the tasks and pair up and exchange solutions/tests or having the instructor writing the solution and the students then write the tests. **Example:**<br/> Students are tasked to write a function that finds the roots of a polynomial specified via some appropriate input. They are also asked to write a set of tests that their function passes and fails on. When students have completed these tasks they then exchange their notebooks and use the tests they wrote on their peer's function. Finally they will discuss any differences in their approaches and whether they can come up with ways to not fail each other's tests or if the tests provided are invalid. **Learning goals:**<br/> Learn to write unit tests. Think critically on how an adversary might break their solution. **Audience(s):**<br/> Any group of students who are involved in coding. **Format:**<br/> Decide on a sufficiently complex problem that may have non-trivial tests written for it and write up the question in a notebook. Then as an in-class activity or lab start the discussion regarding the tests. If appropriate the instructor can collect notable tests written by students and also share those. **Features:**<br/> Provides a means for students to think critically about a problem they are solving and how someone might break their solution. Also can provide a learning activity with a form of competition involved, which can then lead to an award system if desired. **Pitfalls:**<br/> With competition come dangers if students are not properly scaffolded so that they can provide constructive feedback. Some problems and/or solution strategies are vulnerable to many corner cases, leading to tedious whack-a-mole or fatalism that may distract from learning objectives.

05-jupyter-ecosystem.md

# Jupyter Notebook ecosystem {#jupyter} ## Language support: kernels The Jupyter system supports over 100 programming languages (called "kernels" in the Jupyter ecosystem) including Python, Java, R, Julia, Matlab, Octave, Scheme, Processing, Scala, and many more. Out of the box, Jupyter will only run the IPython kernel, but additional kernels may be installed. Language support continues to be added by the open source community and the best source for an up-to-date list is the wiki page maintained by the project: [https://github.com/jupyter/jupyter/wiki/Jupyter-kernels](https://github.com/jupyter/jupyter/wiki/Jupyter-kernels). These projects are developed and maintained by the open source community and exist in various levels of support. Some kernels may be supported by a vast number of active (and even paid) developers, while others may be a single person's pet project. When trying out a new kernel, we suggest exploring a kernel's community of users and documentation to see if it has an appropriate level of support for your (and your students') use. Jupyter's kernel flexibility allows instructors to pick the right language for a particular context. For example instructors may use Python to teach programming, while switching to R to teach statistics, and then perhaps Scala to teach big-data processing. Regardless of the language chosen, the Jupyter interface remains the same. Thus, some cognitive load can be lessened when using multiple languages within or across courses (e.g., the user interface stays the same between the student's Digital Humanities and Biology courses). Students often appreciate consistent use of the same language within a course, however. ## Using Jupyter notebooks When using Jupyter notebooks on the data projector or large screen monitor in the classroom, we recommend giving the students specific instructions on the meaning of the user interface of the notebook. It is not exactly intuitive. The first and most salient component of the notebook is the *cell*. Indeed, the entire contents of a notebook is composed of only cells. These cells can take one of two forms: text or code. We will descibe the authoring of a notebook in the following section; however, here we identify some of the subtle, yet important components of a code cell. Code cells are composed of three areas: the **input** area, the **display** area, and the **output** area. The input area is identified by the `In []:` prompt to the left of the cell. Between the brackets of the `In` prompt can be one of three items: a number, an asterisk, or a blank. A number indicates that this cell has been executed and the value of the number indicates the order of execution. For example, normally, after you execute the first cell after opening a notebook, its prompt will read `In [1]:`. ```{block2, type='rmdnote'} <strong>Pro Tip</strong> When teaching with notebooks, you often will want to refer to a cell my name. You could refer to a cell by its input prompt number. However, keep in mind that this number will change if you excecute the cell again, or that students may have different numbers if they, too, are executing their own copy of the notebook. A better way of referring to a cell may be to refer to the text right above the cell as that won't change while you execute cells. For referring to lines of code, see the following section on Tips and Tricks. ``` Before executing a cell, the input prompt number area will be blank. Therefore, you can tell at a glance that that cell has not been executed yet. It may also be the case that if an input prompt does have a number in it, then the cell has been run in the past. However, the cell may not have been run during this session, and thus the output may be showing old results. We recommend running from the menu: `Cell`, `All outputs`, `Clear` at the beginning of a presentation. That initializes all cell inputs to the blank state. During the execution of a cell, the input prompt will contain an asterisk. If it seems that too much time has passed and you still see `In [*]:` your code may be in an infinite loop, or you have lost communication with the kernel. You may have to interrupt or restart the kernel. This is discussed below. Finally, it is important to keep separate the display and output areas below the input cell. The difference between these two areas is subtle and confusing, but is very important in some instances. The display area is reserved for any item that code has produced for viewing. That includes simple text (i.e., `print("hello, world")`) or figures from a plot. The output area is reserved for items that the cell "returns." This is why in many notebooks you may see a variable assignment followed immediately by the variable, like this: ```python x = 2434 + 33476 x ``` In this example, you wouldn't actually see the value computed unless you print it to the display area, or return the value. Here, we return it as the last value of the cell. ```{block2, type='rmdimportant'} Keep in mind that the bottom portion of the notebook on the screen or monitor may not be visible to students in the back of the room. Make sure that the font size is large enough, and that you don't go too fast when demonstrating code that students don't have access to. We also recommend that you hide the Jupyter toolbar and header to get more room for the actual notebook (select `Toggle Header` and `Toggle View` under the Jupyter `View` menu). ``` ## Authoring Jupyter notebooks Before embarking on writing notebooks for your course, we recommend that you look around on the internet for related courses. A similar course for which an instructor has already generated notebooks could exist for you to use or adapt for your course. Notebook authors often are happy to collaborate on open source educational resources or have their resources be used by other instructors. The following sections focus on Python simply because it is currently the language with the largest Jupyter feature support. ### Accessing documentation in the notebook {#accessing-documentation-in-the-notebook} One of the best features of quality libraries is their documentation, which students and other users will likely consult regularly. From a notebook cell, the TAB key autocompletes (or gives completion tips) and SHIFT-TAB brings up full documentation. Similarly, using a question-mark after a method or function will bring up the documentation after the cell is run, as shown in Figure 5.1.  Using this feature in class during live coding or while explaining how code works helps make students comfortable of working effectively with libraries. ### Widgets {#widgets} Widgets provide the opportunity for learners and instructors to interact with code outputs, such as charts and tables. Widgets are "mini" Graphical User Interfaces (GUI) that give the notebook user access to slide bars, toggle buttons, and text-boxes. They can be used in conjunction with code, allowing a change of mindset from programming as a primary goal to exploring a model or computation as the primary goal. Alternatively, the code can be hidden and the widgets used to create a notebook "app" that might connect input parameters with a simulation and a plot. Currently, only a small subset of kernels have widget functionality. The reference implementation of widgets are the Jupyter-Python widgets ([https://ipywidgets.rtfd.io](https://ipywidgets.rtfd.io)). It includes widget components to generate and display sliders, progress bars, text boxes, check boxes, toggle buttons, etc. Many popular visualization tools, such as Matplotlib, Plotly, leaflet.js, three.js, have Jupyter-Python widget implementations. The documentation contains an up-to-date list of all of the widgets and their variations. The `interact` method allows you to wrap a function, which might be a simple computation or a complex simulation that produces a plot, and provides widgets for each of the inputs to the function. Figure 5.2 shows a simple example of a sinusoid plot whose frequency is controlled by a slide-bar. Another kernel that has some widget functionality is C++ ([https://github.com/QUantStack/xwidgets](https://github.com/QUantStack/xwidgets)).  In addition to the IPywidgets library, the ipyleaflet library (https://ipyleaflet.rtfd.io) displays an interactive map in a notebook. #### Example {-} ``` from ipyleaflet import Map Map(center=[34.6252978589571, -77.34580993652344], zoom=10) ```  For the ambitions reader, there are resources available for you to write your your own custom widgets. The widget cookie cutter project ([https://ipywidgets.rtfd.io](https://ipywidgets.rtfd.io)) is a good place to start. ### Magics {#magics} Magics are meta-commands that only function within Jupyter and allow a user to access language/kernel-specific features. For instance, the IPython kernel provides a number of magics that can be useful while developing Jupyter notebooks using Python as the primary language. These are [documented](https://ipython.readthedocs.io/en/stable/interactive/magics.html) and we will only call out a few of these here. Many other magics are available for different kernels but they are specific to Jupyter so may not be usable in a stand-alone script in that language outside of Jupyter. In some instances, you may want to use magics sparingly to avoid obfuscating these meta-commands with the actual commands in the language you are teaching. Magics always begin with either a single `%` for single-line commands or with `%%` for applying a command to an entire cell. Some magics can be used with single or double `%`, but some cannot. #### Examples {-} * Matplotlib is a common choice for visualization. In Jupyter, the magic `%matplotlib` allows the resulting figures to be displayed in the notebook: `%matplotlib inline` produces static images embedded in the notebook, and `%matplotlib notebook` produces interactive images (with zooming, panning, etc.). * The `%run` magic allows running external scripts (and other notebooks), captures output and displays it in the notebook, e.g., `%run my_script.py`. The `%run` magic is one answer to "how do I import one notebook into another?" * The `%time` magic times the execution of the Python expression following it, e.g., `%time sum(range(1000))`. * The `%timeit` magic is similar to `%time`, but it runs the expression multiple times and reports the average execution time. * The `%reset` magic deletes all user-defined variables along with input and output. Magics often have "flags," following the Unix command pattern. For example, `%reset -s` is a soft reset and only removes user-defined variables. These commands can be useful to avoid problems with out-of-order execution problems. * The `%debug` magic is used after code has stopped due to an exception (i.e., "the program has crashed"). Enter the `%debug` magic immediately after the crash, and you will be placed into the environment that caused the problem. From there you can explore variables and find the cause of the problem. A good example of a magic operating on the entire contents of cell is the `%%HTML` magic, forcing the cell to be interpreted as HTML and rendered appropriately. You can also use magics to call other languages while running the IPython kernel. For example, you can run R code from within an IPython notebook by using the `%%R` magic. ```{block2, type='rmdnote'} <strong>Pro Tip</strong> In the IPython kernel you can also use the `%shell` magic. This is often abbreviated as `!` and can run and return results from the shell/terminal. In IPython, you can also mix magics with regular Python code. For example, `files = ! ls` will use the `ls` (list files) command in the terminal, return the list, and set the Python variable `files` to that list. ``` ### Notebooks under version control {#notebooks-under-version-control} Keeping notebooks under version control is a great way to not only keep track of changes to your content, but also for sharing it. In a course where multiple people are contributing to the development of notebooks for the course, using version control in conjunction with a platform like GitHub, allows authorship to be tracked and provides communication tools for reviewing new contributions or outlining requested development for a new assignment, activity, etc. Another advantage of using version control is that some services will provide rendered views of notebooks that you have made public. GitHub shows a rendered version of the notebook, rather than the ASCII text that a notebook is comprised of. Some pitfalls with LaTeX rendering may occur, as platforms do not always render the notebooks the same as they would appear in an active Jupyter interface. We should mention a few caveats to keeping notebooks under version control. The code output, including images, is stored in the repository, unless you clear the output before committing changes. This can make reviewing changes difficult, as changes in output will be detected even when nothing has actually changed content-wise. The tracked notebooks also can become large if output is tracked. Even when clearing the output, reviewing changes can be awkward due to the format of the notebook (notebooks are plain-text files and the file format is represented as [JSON](https://www.json.org/)). The community is actively developing tools to make it easier to use version control with Jupyter notebooks; one such tool is `nbdime` (see box). ```{block2, type='rmdnote'} <strong>nbdime</strong> <a href="https://nbdime.readthedocs.io/">nbdime.readthedocs.io/</a> nbdime includes a set of tools for reviewing the changes ("diffs") and merging changes in Jupyter notebooks. You can compare versions of a notebook using the terminal, view the changes richly rendered on a browser, and merge in various ways. Because nbdime understands the structure of notebook documents, it can make smart "diffing and merging" decisions. ``` Another option to improve your version-control experience is to export a Jupyter notebook to a markdown document, for example using the [jupytext](https://github.com/mwouts/jupytext) tool. Then you can review diffs in the usual way for plain-text files. ### Testing notebooks {#testing-notebooks} Before distributing notebooks, and in particular if you are working with multiple contributors to the course material, testing the notebooks before they are distributed to students or used in a live demo can help mitigate unexpected bugs. At a minimum, you can test that the notebook executes cleanly from top to bottom by restarting the kernel and running all cells from top to bottom. This can be done from the menu (Restart + Run all). Though it requires a bit more setup, tests can be run automatically using a continuous integration service, such as TravisCI ([https://travis-ci.org](https://travis-ci.org)). This will require executing the entire notebook via the command line, for example `jupyter nbconvert --ExecutePreprocessor.enabled=True --to=html my_notebook.ipynb` will execute the notebook (same as pressing "Restart + Run All") and then convert it to HTML. These services can be connected to GitHub so that any time that the notebooks are changed, the tests are run automatically. Simplifying this process is an area that is under development in the open source community. The package [https://github.com/opengeophysics/testipynb](https://github.com/opengeophysics/testipynb) provides an easy way to test notebooks. ### Essential Python libraries {#essential-python-libraries} The purpose of this section is to introduce some of the most widely used packages within the Python ecosystem. As mentioned before, over 100 kernels enable different programming languages in Jupyter. But Python is a common choice in many disciplines, due to its large open-source community which develops and maintains an ecosystem of over 150,000 software packages. The core Python library ([https://docs.python.org](https://docs.python.org/3/)) contains basic data types such as lists and dictionaries, as well as core functionality such as arithmetic operators and simple file parsers. Most tasks can be achieved with core Python. They are often made easier, however, with higher-level libraries. This particularly applies for scientific computing with Python. Among the vast number of packages in the Python ecosystem, NumPy, Scipy, Matplotlib and Pandas are among the most commonly used. A good resource for getting familiar with these libraries is the **Scipy Lecture Notes** [https://scipy-lectures.org/](https://scipy-lectures.org/). * Numpy ([http://www.numpy.org/](http://www.numpy.org/)) is a fundamental library for numerical and scientific computing with Python. It contains data structures for numerical arrays, tools for linear algebra, random number capabilities, and much more. * SciPy ([https://docs.scipy.org/](https://docs.scipy.rg/)) offers a varied set of functions for scientific computing, such as optimization, interpolation, statistics and signal processing. It also includes fundamental constants from many disciplines such as the speed of light as well as data structures for sparse matrices. * Matplotlib ([https://matplotlib.org/](https://matplotlib.org/)) is the core plotting library for Python and can be used inline in the notebook with the `%matplotlib notebook` or `%matplotlib inline` cell magics. * Pandas ([https://pandas.pydata.org/](https://pandas.pydata.org/)) provides resources for data analysis and a flexible data structures for labeled tabular data. ### Advanced topic: extensions {#advanced-topic-extensions} There are many community contributed extensions that add functionality to Jupyter notebooks. Extensions vary from displaying an automated table of contents for a notebook, or prettify code, or hiding/showing solution cells. Here is the link for how to install and enable extensions: [https://jupyter-contrib-nbextensions.readthedocs.io/en/latest/install.html](https://jupyter-contrib-nbextensions.readthedocs.io/en/latest/install.html) Here is a list of a collection of extensions that are bundled together: [https://jupyter-contrib-nbextensions.readthedocs.io/en/latest/nbextensions.html](https://jupyter-contrib-nbextensions.readthedocs.io/en/latest/nbextensions.html) Creating custom extensions is a way to extend or customize Jupyter to add a capability that is not currently available with current extensions or out of the box. These extensions may be targeted for a specific kernel. Here are instructions for how to create and install custom extensions: [https://jupyter-notebook.readthedocs.io/en/stable/extending/frontend_extensions.html](https://jupyter-notebook.readthedocs.io/en/stable/extending/frontend_extensions.html) Figure X shows shows how Google Collaboratory, one of many tools to interact with Jupyter notebooks, leverages the power of Jupyter extensions for custom interaction and presentation.  The set of extensions for Jupyter is constantly evolving. Educators are exploring new and interesting methods of using notebooks in pedagogy. While the list of current extensions is far too long to list, you can interactively experience some of the most useful extensions through this live [Binder notebook](https://hub.mybinder.org/user/psychemedia-showntell-eii7j2nh/notebooks/index_computing.ipynb) (Binder is described in detail in the following chapter). This live notebook demonstrates the following: * Turning on line numbers in code cells (makes it easier to refer to a line of code) * Code folding extension (hide code blocks to help focus attention) * Locked and frozen cells extension (prevent changes to cells) * An extension for a better user interface for error messages * A "turtle" extension (draws in a canvas in the notebook) * Block-based programming extension The block-based programming extension (called Jigsaw) allows users to program using drag-and-drop blocks of code that can be integrated with other cells in a Jupyter Notebook (see figure). The advantages (and disadvantages) of blocked-based languages are active research topics in computer education research (see, for example, Mark Guzdial's excellent [Computing Education Research Blog](https://computinged.wordpress.com/), specifically [those posts on block-based languages](https://computinged.wordpress.com/tag/blocks-based-language/)).  ## Tips and tricks ### Reminders If you are using a single notebook as a standalone exercise in a traditional class (i.e., this is the only computational component of your class), then it is helpful to have a few cells at the top of that notebook that reviews how to navigate through the notebook and how to insert cells, etc. ### Feedback How do we get feedback from students in an interactive session to see if students have completed an exercise? A low tech solution is to give students sticky notes of different colors, one meaning "finished" and one meaning "need help", that they can stick on the back of their computers. The instructor can then quickly look up to take a survey of the state of the class and decide how to proceed. Projecting Slack or a similar chat group on a screen and having student copy-paste solutions (provided they are short functions) is a nice way to let everyone in the class see one another's solutions. A positive aspect of having multiple student solutions projected is that it can show the variety of ways to solve a problem. This gives an opportunity to talk about the readability of solutions and their efficiency. A downside is that in a large class, the sheer volume of posts can make it overwhelming. Instead polling can be used to aggregate student answers and provide some form of feedback to the instructor. Nbgrader or travis-CI can also be options here, requiring students to submit completed code where it is assessed automatically. These will however require more setup and can take some time to complete. ### Explaining each cell Consider moving the comments for a code block into a markdown cell either directly above or below the code cell. Comments in a markdown cell often read much better and give you more flexibility in discussing or describing the code. However, short comments in a block of code can still be useful. ### How to structure code cells How much code should you put in a cell? You will develop your own style of writing noteooks with experience. Typically, you will want to keep the number of lines low so that it is easy to follow, and you can have useful comments above the cell. However, we recommend putting code that "goes together as a meaningful unit" into a single cell. For example, if you have lines of code that are highly dependent on each other, then you might want to put them together. As an example, consider two lines of code: one that opens a file, and the second that reads the data from the file. It is probably a good idea to put those into the same cell so that they are always executed together. Otherwise, the student may encounter errors if they execute cells independently a second time (e.g., there are no more data). Specifically, messing up the dependencies between cells is where most of the confusion using notebooks comes from with new users. For example, if you change a variable's name (without restarting the notebook), then the following code cells may continue to use the old variable's name (and value). Later, when running the notebook again, the notebook may fail in unexpected ways because the old variable no longer exists. This is sometimes referred to as "the hidden state problem." This is an open research problem, and researchers are exploring various possible solutions. For example, trying searching the internet for "jupyter dependency graph" or "jupyter dataflow notebook." ```{block2, type='rmdnote'} <strong>Pro Tip</strong> You can easily split a cell into two parts at the cursor using the keystroke `CONTROL` + `SHIFT` + `-`. You can also merge multiple cells with `SHIFT` + `m`. Both of these are also available from the menu under `Edit`. ``` On the other hand, it is often a useful idea to separate lines of code where you want to provide the student a place to interactively add cells, and examine the state at that particular point in the process. Asking probing questions in a Socratic method is a very useful technique for engaging the reader and encouraging them to become more than a reader. Students do not naturally know to insert cells and explore items in a notebook. You will need to explicitly teach this skill. In fact, teaching students how to effectively weave code into their *own* notebook stories is an important component of teaching with notebooks. ### Custom styling New notebook creators often try to centrally manage the formatting of headings, equations, and other textual items. For example, rather than using a standard markdown heading, a creator may over-design the headings by using HTML styles. This may create two problems: 1. The rendering of the notebook markdown may change and your formatted HTML header may not maintain the same look over time. 1. Headers created using markdown can be used by notebook tools, such as automatically creating a Table of Contents. Our recommendation is to resist the desire to customize the styling and simply use the default representations. If you want to do customization (for example if you want to color certain cells) you can use CSS. ### Length of notebooks Notebook authors sometimes make the notebooks very long with many topics and sections. Notebook sections and cells are currently not easily reused in a copy/paste sense for mixing intra-notebook content. Until this functionality is available, we recommend that authors make short, self-contained notebooks around short topics. This allows other notebooks authors to mix and match notebooks to create curriculum. ## Gotchas ### Programming language $\neq$ Jupyter Teaching a class entirely with Jupyter can give the sense to students that this is the way all computational exploration is done. In particular, students can be confused into thinking that programming requires the notebook, instead of understanding that a notebook is just one way to interact with a particular language. This point should be made clear periodically. A good way to reinforce this is to show how to take a function that has been developed and debugged in a notebook and cut-paste it into a script (such as a file ending in .py for Python) and then import it into the notebook to regain that functionality. Also, the Integrated Development Environment (IDE), Spyder, has a plugin ([https://github.com/spyder-ide/spyder-notebook](https://github.com/spyder-ide/spyder-notebook)) that allows notebooks to be displayed alongside Python scripts and a python terminal which can be useful for showing this dichotomy.  ### Restart, restart, restart... Often, students may need to stop a computation, and this can be accomplished by pressing the "Interrupt" button in the toolbar. However, students should also be made aware of how to restart the kernel in a notebook, and what this means. There are several instances when students might need to do this. Sometimes students write code that can go into an infinite loop. The visual cues that notebooks give in this case are subtle, and students may not realize this and don't understand why the notebook is non-responsive. In live-coding situations, it can be useful to demonstrate this to students and show them how to restart the kernel and carry on. A second instance of where restarting a kernel might be needed is due to how the notebook stores the state of the computation. We like to think that, since the notebook is laid out in a linear fashion, that the state will always reflect what would happen if the notebook was run from the start up to that point. However, it is common to work in a notebook out of order, for instance if students ask a question about some previous example. If the variable has been changed in subsequent cells, then its value might not reflect what you expect when you rerun a cell earlier in the notebook. Restarting the kernel is sometimes the only solution. ### Notebook hygiene {#notebook-hygiene} Many gotchas can be mitigated by developing notebooks that will be robust to incremental and non-linear execution. The main principle is to minimize side-effects of executing a cell and manifests itself somewhat differently in different languages; our suggestions here will be relevant to Python and may need to be adapted for other languages. Notebooks should generally be able to execute sequentially, such as via "restart kernel and run all cells". (An exception is when a notebook is intentionally incomplete for the purpose of live coding or student exercises, see nbgrader or the exercise estnations for more elegant ways to handle this.) Variable mutation is the most common way in which a notebook may malfunction when executing cells in a non-linear way (e.g., in response to student questions or when comparing and contrasting different methodologies). Sometimes this mutation is incidental, through dummy variables that were not meant to have significance outside the scope of the cell in which they are used. Their scope can be limited by placing them in a function, even if that function is only called once. Redefinition of functions can often be avoided by parameterizing the desired functionality as would typically be done if designing a library (though this may be a distracting software design for novice programmers). Function definitions should have little or no dependency on variables from their enclosing scope. When modifying cells for demos and formative assessments during class, it is useful to either copy the cell or modify/execute such that a conforming implementation remains present when moving on to other cells where it may be used. Additionally, you can minimize these issues by grouping code in a single cell that should always be executed sequentially, because code within a cell will always be sequential.

06-getting-your-class-going-with-jupyter.md

# Getting your class going with Jupyter {#getting-going} You have several options on how to get Jupyter notebooks to your students. You can ask students to install Jupyter on their own computers, install Jupyter on lab computers for students to use, or run Jupyter on a remote server that your students access on the internet. ## Local installation on students' or lab computers "Local installation" means that each computer is running the software that includes the Jupyter Notebook. Typically, this requires installing a distribution that includes Jupyter, Python, and possibly other language kernels. A popular software distribution that includes Jupyter is Anaconda, which is easy to install on Windows, Mac, and Linux. Because it can install everything with user level permissions, it does not require the user to have administrator (or root) access to the computer. Anaconda includes over 1500 software packages providing most, if not all, needed software for learners. Jupyter notebooks can be opened by launching Jupyter or by opening them through the Spyder IDE. These attributes make it attractive for both personal use and for installation on institution controlled computers. ```{block2, type='rmdnote'} <strong>What is Anaconda?</strong> You will see the Anaconda distribution recommended by many educators and course authors. Anaconda is a package manager, an environment manager, a Python distribution, a collection of <a href="https://docs.anaconda.com/anaconda/packages/pkg-docs/">over 1,500+ open source packages</a>, including Jupyter. It is free to download, open source, and easy to install, on any computer system (Windows, Mac OS X or Linux). It also includes the conda packaging utility to update and install new packages of the Python and R ecosystems, and to manage computational environments. According to the company's webpage, Anaconda has more than 6 million users; see: <a href="https://www.anaconda.com/what-is-anaconda/">What is Anaconda?</a>. The Software Carpentry project provides <a href="https://swcarpentry.github.io/python-novice-gapminder/setup/">installation instructions for Anaconda</a>, with videos. ``` Two other easily installable software packages that can run Jupyter notebooks are [nteract](https://nteract.io/) and [Hydrogen](https://nteract.io/atom). nteract is installed by downloading a binary installer from their website and double-clicking the installation file. nteract's simple user interface make it an excellent choice for students new to computer programming. Once nteract is installed, any Jupyter notebook on a student's local system with a graphical interface can be double-clicked and it will open within nteract. Hydrogen is a [very popular plugin](https://atom.io/packages/hydrogen) for the open source Atom editor; it's currently used by over 700,000 people. Hydrogen lets a user edit, display, and execute a notebook within the Atom editor. You can ask students to install Jupyter on their own computer or make it possible for them to use it on lab computers. These can also be combined: give students the instructions to install it on their own, but also tell them that it's available in the lab if they can't get it to work on their laptop. This way you don't need a large enough computer lab for everyone, and don't need to worry that not everyone can get it to work on their own. ### Jupyter on student-owned computers The benefits of installation on student-owned computers include: * Once students have the software on their computers, they always have access to it; they can work anywhere, and they can use it for internships, jobs, and other non-school activities. * It is easy for them to install additional packages later. * Students learn to install and set up Jupyter, and software in general, which is a skill they are likely to need. * The total computing power for the class scales with the number of students, as long as each student has enough CPU power and memory to support the intended applications. * You can adopt Jupyter without support or resources from your institution. * Students learn to use Jupyter on their preferred OS, e.g. Linux, Mac, or Windows, which means they are already familiar with the basic idioms of their OS. Drawbacks include: * This approach is only possible if every student owns a computer with enough capacity. * Students with less powerful computers might be at an unfair disadvantage. * Although installation is generally easy, it still takes time. The time you spend at the beginning of a class can be worthwhile for a semester-long course that uses Jupyter throughout, but it is a barrier to using Jupyter for a single module or one-off assignment in a course about something else. * Also, the amount of time spent debugging esoteric problems scales with the number of students: a class of 25 students is bound to have a few people with 32-bit processors, incompatible libraries, out-of-date operating systems, over-zealous virus checkers, etc., and a class with 100 students will have four times as many. One work-around is to have students work in pairs: the probability that more than half of the students cannot get it working is reduced. * Discrepancies in installed library versions can cause issues for students and may lead to different behaviors when students run code. Although Jupyter is cross-platform and ideally behaves the same on Windows, Mac, or Linux, and distributions such as Anaconda also behave very similarly on all platforms, the instructions for installing and launching it are slightly different on each operating system, so fine-grained instructions such as "double click here" or "type this command" need different versions for Linux, Mac, and Windows users, which can be challenging when the instructor presenting the material has only one platform at their disposal. It is worth developing detailed instructions that the students can go through at their own pace, rather than relying only on a live demo in class that will only apply to a fraction of the students. ### Jupyter on lab computers Using lab computers instead of student-owned computers has the benefits of uniformity and improved equity. Each student will have exactly the same setup, and the instructions will work the same for everyone. This reduces the amount of individual tech support required and guarantees that all students have access to enough computational power. However, this deployment has some disadvantages: * Depending on how much control you have of the computer lab, you might need institutional permission and support. * Students might be limited to working on assignments only when they are on campus and when computer labs are open, which might be an unfair disadvantage for non-resident students or those with full time jobs. * It might be difficult to install additional packages as the need arises, and students might not be allowed to install packages they need for projects. * Even in a computer lab, it can be difficult to maintain consistency across machines, and to keep all installations functional. ## Jupyter on remote servers Even when Jupyter runs locally, it runs as a web application; that is, it runs in a browser connected to a server. In a local installation, the browser and the server run on the same machine. But it is also possible to run the server remotely. In that case, students don't have to install anything; they only have to run a browser and load a URL. There are several ways to run Jupyter on a remote server: 1. You can run Jupyter on a server owned by you or your institution. 1. You can run Jupyter in a temporary environment running in the cloud. 1. You can run Jupyter in a persistent environment running in the cloud. Running Jupyter remotely has many of the advantages of running in a lab: you can provide a consistent environment and guarantee that all students have access to sufficient computation resources. And it mitigates one of the drawbacks of a lab installation, since students have access to cloud resources from anywhere, not just on campus. Working in the cloud also means that students do not have to manage their own backups of a laptop hard drive. Although a student could still inadvertently overwrite, delete, or destroy the contents of a notebook stored in the cloud, they will not lose their entire work if a laptop is damaged or lost. For simple, one-off uses of Jupyter (say, for a single assignment or in-class activity) the cloud option is very attractive as it requires little in-class time to discuss installation of additional software. ### Running in a temporary environment in the cloud The easiest option for running Jupyter in the cloud is to use a cloud service that provides temporary environments. Some of these services are free of cost, and you can use them without installing anything. These environments are well-suited for short examples in classes that do not use Jupyter extensively. Students can open a notebook and start running with the push of a button. However, there are some limitations to these services: * If your notebooks depend on particular packages, or particular versions of packages, it can be difficult to satisfy these requirements. * These services run notebooks in a temporary environment that disappears if it is left idle. So they might not be suitable for managing student work. * Some of these services do not guarantee a level of service and may not be as reliable as you need for a class or workshop. ```{block2, type='rmdnote'} <strong>Binder</strong> <a href="https://mybinder.org">mybinder.org</a> Binder is an open-source service provided by Project Jupyter. It allows the owner of a set of notebooks residing in a public repository to pre-build an image in the Binder service, and get a shareable link that any visitor can use to obtain a working instance of JupyterHub, pre-loaded with the notebooks in the repository. The session is temporary (any changes the user makes will be deleted when closing the tab or window), but it's fully interactive. Binder is currently one of the favorite services for running one-off workshops or tutorials. ``` ### Running on servers you control If you have access to a server or cluster with enough computing power to support your class—including CPU and especially memory—you can provide a Jupyter as a service using JupyterHub. JupyterHub is open-source software that provides a cloud-based Jupyter application for each user in a group. Each user has their own account and home directory on the server. The Hub, JupyterHub's central system, allows authenticating users and starting individual Jupyter notebook servers. Programs that start notebook servers can use a variety of technical solutions. For more details, see <https://github.com/jupyterhub/jupyterhub/wiki/Spawners> Once the Hub starts a user's notebook server, the Jupyter Notebook running in the cloud behaves just like Jupyter does when installed on an individual's computer, but JupyterHub will be running notebooks and storing files on a remote cloud computer. Students can download notebooks stored in the cloud to their local computer if they wish to work with a local installation as well. Additionally, students can upload notebooks (and other files) from their local computer to the cloud. While anyone can run a JupyterHub server on their own Linux or Mac computer, installing and configuring JupyterHub requires sophisticated knowledge spanning the Linux/Unix operating system, system administration, and networking. For more information, see: * <https://github.com/jupyterhub/jupyterhub> (the basic JupyterHub project, which can be installed on a bare-metal server, a virtual private server (VPS), or a commercial cloud cluster) * <https://github.com/jupyterhub/the-littlest-jupyterhub> (a simplified installation of JupyterHub on a remote server or VPS) * <https://github.com/jupyterhub/zero-to-jupyterhub-k8s> (a step-by-step guide to install JupyterHub on a Kubernetes cloud system) Providing a JupyterHub service offers several benefits. First, students get up and running immediately—they spend no time installing software. They navigate to a web URL, log in to JupyterHub, and begin using Jupyter. This ability to quickly log in and begin computing is a powerful way to get students to engage with the lesson, builds confidence, and avoids the sometimes-stressful experience of installing software on the student's computer. However, running JupyterHub on your own server has drawbacks: * Getting started is not easy; most instructors would require (or at least benefit from) institutional support that may not be available. * It can be difficult to scale: if the number of students increases, you might need more computing power. And the load students generate can be uneven; for example, if everyone runs a computationally-intensive example at the same time, your server might not be able to handle it. * This option can be expensive, unless you already have servers with sufficient power. ### Running Jupyter in the cloud If you or your institution don't own computing hardware with the power to support your class, you can run JupyterHub on virtual servers provided by cloud services like AWS and Microsoft Azure. In those environment, you can install JupyterHub as described in the previous section Commercial offerings also exist to use Jupyter in the cloud, some of which provide free trials or a "freemium" pricing model. They include: * CoCalc (previously SageMathCloud) ([https://cocalc.com](https://cocalc.com)) is an online [open source](https://github.com/sagemathinc/) computing environment with [first class support for Jupyter notebooks](https://cocalc.com/doc/jupyter-notebook.html) supported by SageMath, Inc. It is one of the few services that allows multiple users to edit a Jupyter notebook simultaneously. It also allows the notebook user to cycle through the revision history of a notebook and provides a number of popular kernels by default. The service includes the ability to share files with project collaborators. It is free to use and greater computational resources can be obtained by paying the monthly, yearly, or course based subscription fees. Instructors can pay for resources for an entire class or ask students to pay and subscribe for a semester. Instructors can make use of the [course management system](https://tutorial.cocalc.com/) for assignment distribution, collection, grading, and more. The free version limits access to the internet to prevent abuse, effectively blocking use of standard package managers. While an instructor could work around this limitation by uploading files to the service or requesting the company to install software, this is likely onerous for many users. Paid versions lift this limitation and allow use of [standard package managers (e.g. pip, conda, R, Julia, etc)](https://github.com/sagemathinc/cocalc/wiki/How-to-Install-Python-Packages-into-CoCalc). * Gryd ([https://gryd.us](https://gryd.us)) is another subscription service with a free tier. It includes course-management features, like a way to create a course, invite students, and deploy auto-graded assignments. * HubHero ([https://hubhero.net](https://hubhero.net)) provides professionally configured JupyterHub servers for teachers. For courses of up to about 30 students they offer [the community install](https://hubhero.net/community/) which gets you your own JupyterHub on your own hardware or a cloud provider of your choice. For larger courses or fully managed deployments [hosted solutions](https://hubhero.net/hosted/) are available as well. Hub Hero is owned by [Tim Head](https://github.com/betatim/) a project lead for https://mybinder.org and contributor to JupyterHub. * Kaggle Kernels ([https://kaggle.com/kernels](https://kaggle.com/kernels)) are free hosted Python and R notebooks with access to substantial computational resources (quad-core, 16GB RAM, GPU, Internet connected, up to 6h runtime per session). All notebooks have also seamless access to datasets hosted on [Kaggle Datasets](https://www.kaggle.com/datasets). Instructors can use one of the thousands of datasets available on [Kaggle Datasets](https://www.kaggle.com/datasets) (perfect for implementing the [The world is your dataset](#the-world-is-your-dataset) pedagogical pattern) or upload their own data (up to 10GB per dataset). Kaggle can also help implementing the [There can be only one](#there-can-be-only-one) pattern with [In-class competitions](https://www.kaggle.com/about/inclass/overview) a feature that allows instructors to easily set up competitions with automatic leaderboards. All of the work students do on Kaggle is saved and available to them beyond the duration of the course/workshop. Additional software dependencies can be installed within notebooks via `!pip` or included in the common environment by sending a Pull Request to [Kaggle Dockerfile](https://github.com/Kaggle/docker-python). * codio ([https://codio.com/features/ide](https://codio.com/features/ide)) * Microsoft Azure notebooks ([https://notebooks.azure.com/](https://notebooks.azure.com/) ) * Amazon Sagemaker ([https://docs.aws.amazon.com/sagemaker/latest/dg/ex1-prepare.html](https://docs.aws.amazon.com/sagemaker/latest/dg/ex1-prepare.html)) * Gradient by Paperspace ([https://www.paperspace.com/gradient](https://www.paperspace.com/gradient)) * Google Colaboratory ([https://colab.research.google.com/](https://colab.research.google.com/) ) The biggest advantage of these services is that they require no installation and minimal setup by instructors, and some of them provide features that integrate with learning management systems. However, instructors generally have to create student accounts and set up student environments. These services are highly scalable; that is, they can handle large numbers of students and uneven loads. However, they are not infallible; they might require some tending to make sure students have access to enough resources. The biggest drawback of these services is that they can be expensive. Some charge on a per-student basis, with limits on computation and memory use. Some charge on the basis of actual use, which can be unpredictable (and might require instructors to enforce limits on student activities). Other drawbacks include: * It may be difficult or impossible to install packages you need, or particular versions of packages. * Some of these services impose limits on what students can do; for example, they might have limited ability to access external services. * Many of these services are relatively new, and they sometimes expose instructors and students to rough edges. * Students generally lose access to their accounts when the class ends (or a limited time after). * There may be privacy concerns with sharing student information on commercial servers. Some institutions have agreements with one or more of these providers that address privacy. ## Distribution and collection of materials You may want to distribute course materials to and collect them from students. A variety of options are available. Some important things to consider: * Do you want to share your notebooks publicly, or do they require privacy? * Can the notebooks that the students create or edit be public? Or do they require privacy? * How do you plan to assess collected notebooks? * Do you need integration with your LMS? * Do you need integration with a file-sharing system? * Do you want to distribute with the cell output showing? * Do students need software that is not easily available on their own (or laboratory) computers? Jupyter notebooks are plain text computer files, so you can distribute them to students and collect them using any system that handles text files, including GitHub, Google Drive, and (as a last resort) email attachment. ### Learning management systems Many instructors use a Learning Management System (LMS) to communicate with students. These tools offer private file sharing and assignments that connect to the students' institutional computing accounts and they can be used to distribute and collect notebooks as text files. However, most LMS tools are not yet notebook-aware, so they don't render notebooks or make it easy for instructors to comment on or grade them. Some tools and workflows are being actively developed to connect the Jupyter ecosystem to the LMS ecosystem using the [Learning Tools Interoperability (LTI)](https://open.edx.org/learning-tools-interoperability) standard. By the time you read this, you might find that the options have improved. ### Web hosting Notebooks can be publicly hosted on any website, so students can download the files by clicking on a link. Most web-hosting software is not notebook-aware, but you can use `nbviewer` to share public notebooks, rendered as a static web page. ```{block2, type='rmdnote'} <strong>nbviewer</strong> <a href="https://nbviewer.jupyter.org/">nbviewer.jupyter.org</a> nbviewer is a web service provided by Project Jupyter. You can enter the URL of any publicly hosted notebook, and get a web page with the content of the notebook fully rendered. Some browser extensions and add-ons let you open a notebook in nbviewer with a button click. See: <a href="https://jiffyclub.github.io/open-in-nbviewer/">Open in nbviewer</a>. ``` ### GitHub One of the popular tools for distributing and collecting notebooks is GitHub, a hosting and collaboration platform for software. GitHub is based on git, a _version-control system_. Files under version control are often hosted on services like GitHub, GitLab, or Bitbucket, all of which are notebook-aware. For example, when you view a notebook on GitHub, you see a rendered notebook that includes formatted text, typeset mathematics, code highlighting, and the output of the code, including figures. GitHub Pages (and other similar services) can also be used to host rendered notebooks, and continuous integration services can build the web pages from the notebooks and then display the content. See: <a href="https://github.com/choldgraf/jupyter-book">Jupyter Book</a> and use of [`doctr`](https://drdoctr.github.io/doctr) to do this. Educators at academic institutions can use GitHub Classroom, which allows instructors to set up assignments for a class. Students click on a link for an assignment and a copy of the assignment repository is created and initialized with the assignment content, which can be a notebook. Each student's repository can be made private, with access only granted for the student and instructor. This can be an efficient way to distribute assignments to a large class. A drawback of git is that it is hard to use. It might be worth spending time in your class to teach git, if it is valuable for students to learn about version control. But if this is not one of the learning goals for your class, you can minimize the students' exposure to git using graphical interfaces like GitHub Desktop and git for Windows. The default git tools for comparing files and merging changes do not work well with Jupyter notebooks. However, some specialized tools can help with these tasks (see Notebooks Under Version Control). ### JupyterHub If your students are using JupyterHub, you can place notebooks and any related files directly into the students' directories manually or via a script. If `nbgrader` is available on your JupyterHub instance you can use it to collect and distribute notebooks (whether or not you choose to use `nbgrader`'s assessment features). This allows you to develop the notebooks and incrementally make them visible to the students for them to "fetch". They can then edit the notebooks or create new ones in the directory created in their storage space, and then publish their notebooks back to you for downloading, viewing, or assessing with the `nbgrader` tools (see the next section for details on this tool). ```{block2, type='rmdnote'} <strong>nbgrader</strong> nbgrader is a tool for creating, handling, and automatically grading assignments based on Jupyter notebooks. It works as a Jupyter extension that the course creator installs on their computer. nbgrader is a flexible project in the Jupyter ecosystem that allows the distribution and collection of materials. As its name implies, it also can grade assignments; it can be used in a distributed manner where each student is running Jupyter on their own computers, or in a centralized manner, for example, if the students each have an account on a JupyterHub installation. (More details in the Assessment section.) <https://nbgrader.readthedocs.io> ``` ### Using an LMS and `nbgrader` together: Integration of `nbgrader` with learning management systems is still primitive, but the following is a strategy that works with current tools. 1. The instructor creates an assignment notebook using `nbgrader`, then distributes the assignment to students via an LMS. 2. Students complete the assignment and upload the solution to the LMS. 3. The instructor downloads the completed assignments as a zip file and extracts the students' solutions in a Jupyter environment. 4. Instructors and graders use `nbgrader` to grade the assignment and save the grades to a CSV file. 5. The CSV file is then uploaded to the LMS. Some tools that make this workflow easier include the Extractor plugin to the [ZipCollect](https://nbgrader.readthedocs.io/en/stable/plugins/zipcollect-plugin.html) feature in `nbgrader`. ## Assessing student learning with Jupyter notebooks Many educators develop course-assessment activities as Jupyter notebooks. This includes exams, in-class activities, homework assignments, and projects. Simple ways to handle the assessment of a notebook-based submission: have students either print them out, email them, submit them as a standard electronic document (say, into the LMS), or drop them into a shared folder. At that point, the instructor can mark and grade them in a traditional manner, for example by writing comments on a printout or adding annotations to a PDF. ```{block2, type='rmdnote'} <strong>Pro Tip</strong> Printing out a notebook can sometimes result in wasted space on pages, especially for notebooks with many images or figures. Converting to PDF requires large/complex LaTeX installations. Exporting to HTML and then printing often gives a better result. ``` `nbgrader` allows code cells in a notebook to be marked to be auto-graded or manually graded. An instructor can then create an assignment that can be completely auto-graded, requiring little work after the notebook has been created. This makes grading much easier and scales well with large class sizes. However, creating such an auto-graded notebook in `nbgrader` can be quite time-consuming. In addition, pedagogically a completely auto-graded notebook may have serious downsides. For example, studies suggest that students learn better when they can actively connect a topic to their own interests [CITATION NEEDED]. One method of encouraging this is to have a "reflection" question on each submission. Such a reflection question can encourage students to comment on the material in a personal way, but it cannot be auto-graded. Another downside is that simply autograding code with unit tests is unlikely to assess many of the learning objectives you might have for an assignment, e.g., ability to use specific software-design patterns. To address this, you can create manually graded cells for a portion of an assignment and provide written feedback to the student. ```{block2, type='rmdnote'} <strong>Caution</strong> At the time of this writing, nbgrader has some limitations that require careful use. For example, using it in a multi-class setting (say, on JupyterHub) requires that instructors coordinate the naming of assignments so that they do not collide. ``` `nbgrader` is a sophisticated tool that can be set up to allow multiple graders, teaching assistants, and more. For more information on using `nbgrader`, see <https://github.com/jupyter/nbgrader>. Some third-party notebook-based assessment solutions do exist. For example [CoCalc](www.cocalc.com), [Vocareum](www.vocareum.com), and [Gryd](https://gryd.us) provide a cloud notebook platform that can also grade assessments similar to or using nbgrader. [TODO] _For example, cocalc.com offers… [are there other third-party course management notebook-oriented solutions?] and Berkeley uses DataHub for their large Data8 course. Vocareum (https://www.vocareum.com) TODO ## How do you create Jupyter notebooks for reuse and sharing? As you create notebooks for your lectures, computational essays, or homework assignments, you may wish to think about how to make it possible that they can be reused by yourself and others. First, you may want to make the materials openly accessible and findable via the internet. This suggests avoiding keeping the notebooks behind a "walled garden," such as a Course Management System. That is, users may have access to some material, but be prevented from seeing other materials. You will have to decide whether you want others to have full access. For example, many teachers do not want students to be able to see notebooks that may have solutions, or hints of solutions and therefore limit their access. >To share your notebook with others you can submit it to ><https://www.engage-csedu.org/>. This curated collection of open educational >computing resources is maintained by the >[National Center for Women in Information Technology (NCWIT)](https://www.ncwit.org/). If you decide to make your notebooks reusable by others, make it clear under which license the materials can be used. For example, you can include a [Creative Commons attribution and share-alike](https://creativecommons.org/licenses/by-sa/3.0/us/) statement at the bottom of your notebook. Adding a license allows people to reuse your materials without asking for permission explicitly. GitHub may be the most common service to host and share notebooks, where they can be viewed (including rendering), downloaded, or forked by others. (Private repositories can also be used to limit visibility to colleagues, students, or other organizations.). Make sure to be aware of some of the pitfalls of keeping notebooks version controlled however (see Notebooks Under Version Control for details). Another potential issue with sharing deals with external files that you may want to include in your notebook. This is in contrast with content (say a plot) that can be directly created by the notebook's code. Possible content includes data, images and videos using code and embedding tags in markdown or HTML. The implication is that if you share your notebook you must include the external files along with the notebook. This can be done a number of ways including using a version control repository, a zip-file, or a file sharing service. Another external dependency issue with sharing notebooks involves software libraries. In this case you share a configuration file that a user can use to setup the same environment. Examples of these files include a conda `env.yml`, a pip `requirements.txt`, or `dockerfile`. Because Jupyter notebooks embed the output of cells into the ipynb file itself (e.g., images, videos, etc.), the files can grow large. To make it possible to display the cell output via the renderers on Github, Gitlab, or nbviewer, save the notebook after it is executed and then upload to those services. If instead you want to reduce file size and provide the notebooks to someone with the code cell output cleared, choose this option in the notebook's dropdown interface. Then the user will need to execute the notebook themselves to see the output. ## Jupyter: a 21st Century genre of Open Educational Resources and practices Educators create teaching and learning materials. With the appearance of the internet, a community of educators began producing open access traditional teaching materials. In parallel, a community of software developers began creating open source software. Each community developed their own development patterns. In particular open source software communities gravitated to the bazaar style[^1] of distributed and collaborative work. Jupyter notebooks may be the first time that these communities are merging. Jupyter notebook authors are applying the content creation patterns they use to the creation of open educational resources that teach computation or teach through computation. Open Education encompasses a large community, with its own conferences and journals, with leaders and advocated practices. The most visible efforts are related to Open Educational Resources (OER): the creation and adoption of openly licensed learning materials. In 1994, Wayne Hodgins coined the term "learning object" and the idea spread that digital materials could be designed and made to be _reused_. This was followed by efforts to develop metadata standards, content exchanges, and so on (addressing the concern of how to find the objects to reuse them). In 1998, David Wiley coined the term "open content" and spread the idea that principles of Free and Open Source Software (FOSS) could be applied to content on the World Wide Web [@OC1998]. The Creative Commons non-profit organization was founded in 2001 to provide ready-made license agreements for sharing content and served a vital infrastructure role on the spread of OER. The Creative Commons licenses are now the most widely used licensing framework for open education. The year 2001 also saw the launch of MIT OpenCourseWare (OCW). MIT promised free public access for non-commercial uses of their course materials. It was a unique commitment at an institutional level, strengthened by the MIT brand. Other universities joined the OCW movement: Rice with the OpenStax project (now formerly Connexion), CMU with the Open Learning Initiative (OLI), Utah State University with the Center for Open and Sustainable Learning, and so on. Today, the Open Education Consortium has hundreds of members from around the world. The recurrent topics in OER are: reducing costs for students buying textbooks, increasing access, and dealing with copyright and licenses. In the last few years, educators using Jupyter have been creating and sharing all kinds of educational materials in the form of notebooks, typically under a Creative Commons Attribution license (CC-BY). In fact, Jupyter is _a new genre of OER_. But in addition to creating open content, educators using Jupyter often take active part in the Jupyter community and adopt the _culture_ of open-source software. This is a culture with strong ethical commitments, related to freedom of access, transparency, and governance [@coleman2012coding]. The content they create has the value of giving access (the very definition of OER), under an open model. But open-source culture also promotes a culture of collaboration. In this regard, engaging in teaching with Jupyter opens new possibilities for educators to engage in _open development_ and collaborate with others in producing lessons, tutorials, courses, and even books. ```{block2, type='rmdnote'} <strong>Pro Tip</strong> A way to share educational notebooks, gain feedback on them and receive credit for your work is to publish with the [Journal of Open Source Education](http://jose.theoj.org). This is a peer-reviewed journal aimed at educators developing OERs that use code to teach. In addition to receiving a publication advertising your work, the peer-review process will result in higher quality software, code, and educational material. ``` [^1]: The bazaar style is a method of collectively creating software that isn't top down directed like a traditional company hierarchy.

07-usage-case-studies.md

# Usage case studies {#case-studies} Contributors to this chapter: you may increase adoption by new users if you integrate information about some of the following into your case: 1. Demonstrate that you can increase students' ability to: 1. Engage material & participate in class 1. Understand material and perform well 1. prep their for career 1. Enjoy learning this way 1. describe: 1. how it fits with how their students learn 1. how it connects to how they teach 1. the needed resources (support, hardware, etc.) 1. the necessary logistics (e.g., how much time will it take? Be honest: time is a consideration, and an important reason that people do not adopt new practices, but is not a reason that they stopped using one) 1. what Jupyter does in terms of promoting learning, instructor affordances ## Jupyter notebooks in support of scaling for large enrollments ### Supporting large enrollment courses at UC Berkeley The University of California at Berkeley started a pilot course titled "Foundations in Data Science" (also known as Data-8) for about 100 incoming undergraduate students in Fall 2015. Data-8, the fastest growing course in Berkeley's history, is entirely Jupyter-based, allowing the program to scale the course to 1,400 students in 2018. This scale is made possible by Jupyter's shared computational environment. In particular, Jupyter allowed "browser-based computation, avoiding the need for students to install software, transfer files, or update libraries" (see The Course of the Future and the Technology Behind It [[https://data.berkeley.edu/news/coursefuture](https://data.berkeley.edu/news/coursefuture)]). Data-8 is powered by JupyterHub and all the course materials are published openly ([http://data8.org](http://data8.org)). ### Large-scale adoption: Jupyter across Canada Recognizing the importance of data science, computational research, and educational resources, the [Pacific Institute for the Mathematical Sciences (PIMS)](https://www.pims.math.ca/), in partnership with [Compute Canada](https://www.computecanada.ca/) and [Cybera](https://www.cybera.ca/), have launched JupyterHub platforms (under the project name Syzygy) to support researchers and educators across Canada. Syzygy ([http://syzygy.ca](http://syzygy.ca)) provides access to cloud-hosted Jupyter resources using existing institutional credentials and encourages the development of computational and data science skills. It is currently accessible at 16 institutions across the country (McMaster, Queen's, SFU, UAlberta, UBC, UCalgary, ULethbridge, UNewBrunswick, UOttawa, URegina, USask, UToronto, UVic, UWashington (US), UWaterloo, Yorku) and has been used by over 11,000 people at those institutions. Syzygy is extensively used for teaching, but is also being used for research activities. One notable example is a scientific software seminar at the University of British Columbia, where graduate students and post-doctoral researchers meet to share and learn data science techniques with their peers. Initiatives are also underway, as part of syzygy, to deepen its relevance into research by providing seamless access to larger and more varied types of resources (GPUs, parallel machines, different language kernels etc.). Callysto ([https://callysto.ca/](https://callysto.ca/)) is a related project, also launched by PIMS and Cybera, to bring Jupyter to students in Canadian middle and high schools (grades 5-12). Callysto focuses on creating and curating open content ([https://github.com/callysto](https://github.com/callysto)). This content forms the basis of project workshops, where teachers can work through the materials interactively, before taking them back to their classrooms. The content links to a supporting JupyterHub installation (integrated with the authentication systems for the networks of school districts) allowing easy access to the materials and a Jupyter environment to learn and create in. -- Ian Allison ### Quick switch: moving an existing course to Python and Jupyter (at the last minute) For many years, our chemical engineering kinetics course had used software for differential equation and nonlinear simultaneous equation solving to simulate reactors and solve design problems. The software, recommended and described by the textbook, was installed in the college's computer labs, but licenses for student-owned computers were expensive and it was only available for Windows. In Spring 2015, I was informed my class now had 52 students, but the largest computer lab had room for only 40. As the semester progressed and we neared the chapters that required numerical simulation, I rewrote the examples using Python and SciPy and created Jupyter notebooks, walking students through the steps involved in setting up and solving the problems. I found Lorena Barba's open-source MOOC materials online, and adapted these for my "getting started" notebooks. I had students install Anaconda on their own computers, and got everyone up and running without any central infrastructure or support from the college's IT staff. I found the Jupyter Notebook format of including "lecture note" style commentary along with short, unintimidating, snippets of code, to be extremely effective. A couple of years later I passed on the course to a new instructor, who took my course materials, taught himself some Python, and continued to use Jupyter notebooks for content delivery and assignments. The first year was a bit rough around the edges as I introduced it quite late in the semester. Still, it is clear that the approach resonated with students. An alumnus from my 2016 course wrote, "I thought that your course was very successful, especially the use of Jupyter Notebook as a classroom and assignment tool. I still remember specific problems that we went over in class (e.g., the microfluidic reactor array with heterogeneous catalysis), and I feel that the use of Python to solve problems throughout the course greatly benefited my understanding of fundamental concepts. I went on to use Python [in the pharmaceutical industry], where I built tools for bioinformatics data analysis, mutation network profiling for protein engineering experiments, and RNA structure prediction from experimental data and molecular thermodynamics." -- Richard West ## The "CFD Python" story: guiding learners at their own pace "CFD Python" is a collection of Jupyter notebooks based on a practical module that I began using in class in my Computational Fluid Dynamics (CFD) course at Boston University in 2009. The 5-week module develops worked examples that build on each other to incrementally guide the learner to create a program to solve the Navier-Stokes equations of fluid mechanics, in 12 steps. In 2013, I was invited to teach a mini-course in the Latin-American School in High-Performance Computing, in Argentina. The Jupyter notebooks platform allowed me to create a guided narrative to support learners with different background experience and knowledge. For that event, we wrote notebooks based on the CFD course module, to use as instructional scaffolding in the 2-full-days of minicourse. Twenty students worked through the notebooks as self-paced lessons, while I went from desk to desk asking and answering questions. About four of the students completed all the lessons in the 2 days, a bulk of them achieved up to about Step 8, and a few of them lagged behind in Steps 4 or 5 by the end of the course. For those who completed the full module, they had achieved in 2 days what my regular students in the classroom normally took 5 weeks to do. Seeing that was an eye-opening moment: both the power of worked examples in code, and the ability to allow learners to follow their own pace made a remarkable difference in these learners. _REF — Barba, Lorena A., and Forsyth, Gilbert F. (2018). CFD Python: the 12 steps to Navier–Stokes equations. Journal of Open Source Education, 1(9), 21, [https://doi.org/10.21105/jose.00021](https://doi.org/10.21105/jose.00021) _ Based on the experience developing the "CFD Python" learning module, we adopted this basic design pattern for creating lessons using computable content: 1. Break it down into small steps 1. Chunk small steps into bigger steps 1. Add narrative and connect 1. Link out to documentation 1. Interleave easy exercises 1. Spice with challenge questions/tasks 1. Publish openly online -- Lorena A. Barba ## Analyzing music with music21 I became interested in learning more about Python in 2013 after reading a tutorial by Luciano Ramalho as he was writing Fluent Python. Since I tend to seek out projects that match my outside interests (music, art, and nature) I was looking for Python projects with music and came across Myke Cuthbert's music21 project. Music21, an open source music theory and analysis library maintained by Professor Michael Cuthbert at MIT, provides a set of tools to answer questions about music quickly and simply. Users can create, analyze, and share music with just a few lines of code. Myke's use of the notebook hooked me. Unlike many things that I had worked on before, the notebooks made it easy to get started and to write small code snippets that did real work! The more I used the notebooks and showed them to people that I taught at Fab Lab San Diego, the more that I saw the power of the notebook to engage a user and empower them to explore and learn. Music, a universal language, appeals to learners of all origins, ages, education levels, and interests. As a subject that casts a wide appeal, music offers the opportunity to engage and delight learners. It's an accessible subject that has a low barrier to entry for learners from disciplines beyond computer science and engineering. -- Carol Willing **Education benefits** * lessons notebooks can be tailored to age appropriate content within music * multisensory * ability in K12 to align with the standards * possibilities for bringing in multi-subject learning * writing * history * math * science * accessibility through audio and braille **Misc quotes (perhaps pick a couple?):** _"I think of music21 as being composed of two parts. The first is infrastructure, routines for reading, writing, and manipulating musical scores, while the second consists of a higher-level analytical toolkit—generating a Roman numeral from a chord and key, putting chords into normal form, checking for parallel fifths, identifying scales containing a given pitch or chord, and so on." —Bruce Tymoczko, Professor of Music, Princeton_ Inclusive _"It's not exclusive, but inclusive, which is the whole spirit of jazz." — Herbie Hancock_ Education _"So, you can't stay in one place, no matter how comfortable that place is. It's all about growing."—Mavis Staples_ Universal _"Music in the soul can be heard by the universe."—Lao Tzu_ Communication _Music is the greatest communication in the world. Even if people don't understand the language that you're singing in, they still know good music when they hear it."—Lou Rawls_ _"In the beginner's mind there are many possibilities. In the expert's mind there are few." –Shunryu Suzuki_ ## Interactivity in computer science (high school and middle school) **Who** High school and middle school students at Cal Poly SLO's EPIC program completed a two hour workshop on Interactivity in Computer Science. The workshop participants included dual language learners (English as a Second Language) and students who have had limited access to computers prior to the workshop. **Why** Providing early access to at-risk groups who may not see themselves as capable of learning to code or use computation Illustrate that there are many skills beyond math and science that are needed to create software applications **What** Two hour workshop that maximizes "hands on" exploration with the goal of building an ongoing interest in computer science * short lectures * interactive discussion - LISTEN * hands on - DO/APPLY This section is self-paced to engage different learning styles and prior knowledge * recap - DISCUSS * 8 or so projects with achievements outlined * modern curriculum including p5.js, jupyter, binder, deep learning and machine learning with TensorFlow and Magenta (art and music) * Goal is to empower students to understand that they CAN use CS to solve real world problems Instructor Approach * Start with high quality engaging content * Self contained notebooks * Use widgets to add additional interactivity ## Interactive geophysics with Jupyter The GeoSci.xyz project ([https://geosci.xyz](https://geosci.xyz)) is an effort to develop a community of scientists and educators around learning resources and software for the geosciences. The project includes multiple open-source textbooks, each which have associated Jupyter notebook "apps" that serve as interactive simulation engines for exploring concepts in geophysics. We have used these resources in an undergraduate course on applied geophysics at the University of British Columbia; this course is primarily taken by by geologists and engineers (non-geophysics majors). In 2017, we delivered a 2 day short course for professionals, graduate students, and researchers in 26 different countries around the world ([https://disc2017.geosci.xyz](https://disc2017.geosci.xyz)). In both of these courses, the goal is to provide learners with an overview of the various geophysical methods (e.g. magnetics, gravity, seismic, electromagnetics) and concepts governing the physics; we do not dive into details of the math nor do we expect students to program or write any lines of code. The role of Jupyter notebooks in these courses is to serve as a tool for visualizing and exploring the physics. During a lecture, the notebooks as a presentation medium lend to a dynamic presentation style, where we as instructors can select model parameters based on student input. Concepts are reinforced as students then use these same notebooks in labs and assignments. We have found that the notebook apps are most effective when students are first asked to critically think about what they expect to see and then visualize the result. If the resultant image matches their expectation, then they understand the concept, and if not, it is an opportunity to learn and further explore. -- Lindsey Heagy ).](images/DC-layered-earth-app.png "DC resistivity") ## Investigating hurricanes **Who** Middle school and high school students visiting Columbia's School of Engineering and Applied Sciences on a field trip **Why** Students often come through looking to tour labs and experience some of the research that is being done at the school. Unfortunately certain fields, in this case computational mathematics and hurricane research, do not lend themselves to these types of events. **What** Instead of a lab or lecture a computer lab was reserved for an hour and a Jupyter notebook used to walk students through some basic visualizations and data analysis encouraging students to change the code displayed to answer questions such as "Where did Hurricane Sandy go?" and "What storms occurred during 1981?". This includes a number of visualizations of hurricane tracks, coloring by strength of storms, and an analysis of average number of storms per year. Notebook is available at https://github.com/applied-math/demos. -- Kyle T. Mandli  demonstrating the paths of Atlantic hurricane tracks from 1950-2012 with coloring demonstrating category of storm.](images/hurricanes.png "Image frome https://github.com/applied-math/demos") ## Riemann Problems and Jupyter Solutions We first envisioned this project as a teaching aid to interactively illustrate difficult concepts for a graduate course in numerical methods for conservation laws. These are physical laws in the form of first-order hyperbolic partial differential equations that arise in wave propagation applications such as fluid dynamics, traffic flow, water waves (like tsunamis), and electromagnetic waves among others. The Riemann problem corresponds to a conservation law with a piecewise constant initial condition such that the problem is relatively simple to solve, while still capturing the characteristic dynamics of the conservation law. Due to its discrete nature, its simplicity and its capability to encode the dynamics, the Riemann problem is the key ingredient in modern numerical methods for conservation laws. The project naturally evolved into Jupyter notebooks with the idea of compiling an interactive book. Each chapter aims to solve the Riemann problem for a specific application such as acoustics, shallow-water equations, and Euler equations. We further wanted to use our book to encourage the reading and publication of interactive notebooks. Therefore, we decided that our book should also have a printed and an HTML version in addition to notebooks available for downloading, to attract more readers and to encourage more authors and publishers to explore this interactive platform. As one would expect, several new problems arose regarding how to make a book that is somewhat compatible across all the different platforms in which we wanted to present the book, particularly since the notebooks make heavy use of interactive widgets and animations. With the help of our publisher (SIAM) and several developers working on Jupyter-based tools for publishing interactive books, we are close to finalizing the project. We are happy to say that this project promoted the development of some of these tools and that is encouraging our publisher to delve more into interactive book publication. This book should be completed in the next few months, and the current state can be viewed at http://www.clawpack.org/riemann_book/index.html. -- David I. Ketcheson, Randall J. LeVeque, and Mauricio J. del Razo  It shows an interactive visualization of the solution to the Riemann problem for acoustics equations, where the initial condition emulates a shock tube.](images/shocktube.png)

08-about-the-authors.md

# About the authors {#authors} ## Project lead ### Lorena A. Barba {-} * George Washington University * [[email protected]](mailto:[email protected]) * [\@LorenaABarba](https://twitter.com/LorenaABarba) Lorena A. Barba is Associate Professor of Mechanical and Aerospace Engineering at the George Washington University. She adopted Jupyter in 2013 and since then used it in every course she teaches. Her open course materials are well known and used by thousands of learners: [CFD Python](http://lorenabarba.com/blog/cfd-python-12-steps-to-navier-stokes/) and [Numerical MOOC](https://github.com/numerical-mooc/numerical-mooc) are the best examples. ## Authors at the sprint ### Lecia J. Barker {-} * University of Colorado Boulder * [[email protected]](mailto:[email protected]) * [\@leciab](https://twitter.com/leciab) [Lecia Barker](https://www.colorado.edu/cmci/people/information-science/lecia-barker) is an Associate Professor and Associate Chair of Undergraduate Studies in the [Department of Information Science](https://www.colorado.edu/cmci/infoscience) at the University of Colorado Boulder. She is also a Senior Research Scientist for the [National Center for Women & IT](https://www.ncwit.org/). Her research group is studying the [diffusion and adoption of teaching practices](https://csteachingpractices.wordpress.com/) in undergraduate computer science. Lecia holds a Ph.D. in Communication from CU Boulder and an MBA in Marketing from San Diego State University. ### Douglas Blank {-} * Bryn Mawr College * [[email protected]](mailto:[email protected]) * [\@dougblank](https://twitter.com/dougblank) [Douglas Blank](https://cs.brynmawr.edu/~dblank/) is Associate Professor in the [Department of Computer Science](https://cs.brynmawr.edu/) at [Bryn Mawr College](http://brynmawr.edu/), a small, all-women's college outside of Philadelphia, PA, USA. He has a joint Ph.D. in Cognitive Science and Computer Science from Indiana University, Bloomington. For over 20 years, Douglas has taught all levels of Computer Science. For the last 4 years, he has used Jupyter notebooks exclusively in the classroom. Douglas has published in the areas of Computer Science Education, Robotics, Artificial Intelligence, and Deep Learning. He is on the advisory board of [Engage-CSEdu.org](https://www.engage-csedu.org), a joint project between Google and the National Center for Women and Information Technology (NCWIT). Douglas also writes text and code at his website [douglasblank.com](http://douglasblank.com). ### Jed Brown {-} * University of Colorado Boulder * [[email protected]](mailto:[email protected]) * [\@five9a2](https://twitter.com/five9a2) [Jed Brown](https://jedbrown.org/) is an Assistant Professor of Computer Science at the University of Colorado Boulder. He has been teaching numerical and scientific computing courses using Jupyter Notebook and `nbgrader` for three years, and leads a research group that develops computational methods and community software for computational science. ### Allen Downey {-} * Olin College * [[email protected]](mailto:[email protected]) * [\@AllenDowney](https://twitter.com/AllenDowney) [Allen Downey](http://www.allendowney.com/wp/) is a professor of Computer Science at Olin College and the author of a series of open-source textbooks related to software and data science, including _Think Python_, _Think Bayes_, and _Think Complexity_, published by O’Reilly Media. These books, and the classes based on them, use Jupyter notebooks extensively. Prof Downey holds a Ph.D. in computer science from U.C. Berkeley, and M.S. and B.S. degrees from MIT. ### Tim George {-} * Project Jupyter * [[email protected]](mailto:[email protected]) [Timothy George](https://www.tgeorgeux.com/) is the Lead UI/UX Designer for [Project Jupyter](https://jupyter.org/), focusing primarily on JupyterLab. In addition to his formal duties, Tim is also in working with Jupyter on design strategy, future products, governance, diversity and inclusion. He studied HCI at UC Irvine's Donald Bren School of Informatics and Computer Science where he received a Master's Degree. ### Lindsey Heagy {-} * University of California Berkeley * [[email protected]](mailto:[email protected]) * [\@lindsey_jh](https://twitter.com/lindsey_jh) [Lindsey Heagy](https://www.lindseyjh.ca/) is a Postdoctoral Researcher at the University of California Berkeley working on Project Jupyter and Jupyter in the geosciences. She recently completed her PhD at the University of British Columbia in geophysics. She is a project leader of [GeoSci.xyz](http://geosci.xyz), an effort to build collaborative, interactive, web-based textbooks in the geosciences, and a core contributor to [SimPEG](https://www.simpeg.xyz/), an open source framework for geophysical simulation and inversions. The GeoSci.xyz project relies heavily on Jupyter for making the content come to life. ### Kyle Mandli {-} * Columbia University * [[email protected]](mailto:[email protected]) * [\@KyleMandli](https://twitter.com/KyleMandli) [Kyle Mandli](http://www.columbia.edu/~ktm2132/) is an Assistant Professor in the Department of Applied Physics and Applied Mathematics at Columbia University. He has developed a set of openly available course notes centered around Jupyter notebooks and uses Jupyter for homework in conjunction with nbgrader. His other research interests include development of computational methods for coastal hazards such as storm surge and tsunamis. ### Jason K. Moore {-} * University of California, Davis * [[email protected]](mailto:[email protected]) * [\@moorepants](https://twitter.com/moorepants) [Jason K. Moore](http://moorepants.info/) is an Assistant Teaching Professor of Mechanical and Aerospace Engineering at the University of California, Davis. He currently teaches dynamics and mechanical design related courses. He utilizes Jupyter notebooks to teach modeling and simulation and is working on a [textbook about Mechanical Vibrations](https://moorepants.github.io/resonance). He is responsible for the Jupyter related features in the [LibreTexts project](http://libretexts.org) and is also a core developer of the [SymPy](http://sympy.org/) and [PyDy](http://pydy.org/) projects which utilizes Jupyter for training workshops, e.g. [PyDy Tutorial](https://www.sympy.org/scipy-2017-codegen-tutorial/) and [SymPy Code Generation Tutorial](https://github.com/pydy/pydy-tutorial-human-standing). Jason has PhD, MSc, and BSc degrees in mechanical engineering from UC Davis and Old Dominion University. ### David Lippert {-} * Leidos David Lippert is a software engineer at [Leidos](https://www.leidos.com) in Arlington, Virginia. He utilizes Jupyter notebooks primarily for exploratory data analysis and for training and evaluating machine learning algorithms. He has written Jupyter notebooks to create new Dr. Seuss sonnets and to evaluate if the [Rotten Tomatoes Tomatometer](https://www.rottentomatoes.com/about) can be trusted. He has a BA in computer science from Middlebury College. ### Kyle E. Niemeyer {-} * Oregon State University * [[email protected]](mailto:[email protected]) * [\@kyleniemeyer](https://twitter.com/kyleniemeyer) [Kyle Niemeyer](https://niemeyer-research-group.github.io/) is an Assistant Professor of Mechanical Engineering in the School of Mechanical, Industrial, and Manufacturing Engineering at Oregon State University. He teaches courses in numerical and analytical methods for solving differential equations as well as gas dynamics, and recently developed a [graduate course on software development for engineering research](https://softwaredevengresearch.github.io/syllabus/). His research group develops and applies methods for modeling combustion and chemically reacting fluid flows. He is also on the steering committee of the [Cantera](https://cantera.org/) open-source project for chemical kinetics, thermodynamics, and transport processes. ### Ryan Watkins {-} * George Washington University * [[email protected]](mailto:[email protected]) * [\@parsingscience](https://twitter.com/parsingscience) [Ryan Watkins](https://gsehd.gwu.edu/directory/ryan-watkins) is a Professor of Educational Technology at George Washington University in Washington DC. He leads the [Human-Technology Collaboration (HTC)](https://go.gwu.edu/phd) PhD program area, and he teaches courses in needs assessment, instructional design, and research methods. Ryan's research focuses on how people and organizations define and assess needs. He is co-host of [Parsing Science](https://parsingscience.org/), a podcast where researchers share the stories behind their science. He also developed the [We Share Science](https://wesharescience.org/) platform for sharing video abstracts of research. ### Richard H. West {-} * Northeastern University * [[email protected]](mailto:[email protected]) * [\@richardhwest](https://twitter.com/richardhwest) [Richard West](https://web.northeastern.edu/comocheng/) is Associate Professor of Chemical Engineering at Northeastern University in Boston. He leads a research group in computational modeling for complex reacting systems like combustion or catalysis. He is a core member of the [Cantera](https://cantera.org/) open-source project. As well as in an elective on "computational modeling in chemical engineering", he has integrated Python and Jupyter into core classes on chemical kinetics and reactor design, at both the undergraduate and graduate levels. As part of his NSF CAREER award, he is developing modules to teach students to use Python and SciPy to solve chemical engineering problems. ### Elizabeth Wickes {-} * University of Illinois at Urbana-Champaign * [[email protected]](mailto:[email protected]) * [\@elliewix](https://twitter.com/elliewix) [Elizabeth Wickes](https://ischool.illinois.edu/people/elizabeth-wickes) is a Lecturer at the School of Information Sciences at the University of Illinois at Urbana-Champaign. She teaches foundational programming from an information and data sciences perspective, as well as other coursework on open data and reproducibility. Her programming course lectures are written in Jupyter notebooks and the class is taught via live coding. ### Carol Willing {-} * Cal Poly San Luis Obispo * [[email protected]](mailto:[email protected]) * [\@WillingCarol](https://twitter.com/WillingCarol) [Carol Willing](https://www.willingconsulting.com/about/) is a Research Software Engineer at Cal Poly San Luis Obispo working full-time on [Project Jupyter](https://jupyter.org/). She is a Python Software Foundation Fellow and former Director; a Project Jupyter Steering Council member; and a core developer on CPython and Jupyter. Carol has an M.S. in Management from MIT and a B.S.E. in Electrical Engineering from Duke. ### Michael Zingale {-} * Stony Brook University * [[email protected]](mailto:[email protected]) * [\@Michael_Zingale](https://twitter.com/Michael_Zingale) [Michael Zingale](http://www.astro.sunysb.edu/mzingale/) is an Associate Professor and computational astrophysicist at Stony Brook University. He has a PhD from University of Chicago (2000). He frequently teaches [numerical methods](http://bender.astro.sunysb.edu/classes/numerical_methods/) and [Python for scientific computing](http://bender.astro.sunysb.edu/classes/python-science/) graduate courses, relying on Jupyter notebooks and python for much of the presentation. He is an advocate for open educational resources, as a founder of the [Open Astrophysics Bookshelf project](https://github.com/Open-Astrophysics-Bookshelf/) where he hosts his [_Introduction to Computational Astrophysical Hydrodynamics_](http://bender.astro.sunysb.edu/hydro_by_example/CompHydroTutorial.pdf) text.

09-glossary.md

# Glossary {#glossary} **Anaconda**: a free, open-source package manager, environment manager, Python distribution, and collection of [over 1,500+ open source packages](https://docs.anaconda.com/anaconda/packages/pkg-docs/) including and also Jupyter. <https://www.anaconda.com/what-is-anaconda/> **API (Application Programming Interface)**: a specification of what a programmer must write or define to interact with a software library. **Binder**: a hosted service that allows anyone to launch their own sandboxed notebook environment from a Git repository. <https://mybinder.org> **cell**: the area in a Jupyter notebook where you can enter markdown, or computer code. **cloud, in the**: used to describe software or documents hosted on a remote computer accessed over the internet. **CSV (Comma Separated Values)**: referring to a comma-separated value file. A plain-text file format such that each line is a list of data separated by commas. **DataFrame** A common tabular data structure with rows and columns available in R and in Python through Pandas. **execute**: technical term for having the computer perform the instructions of your program. Alias for "run it." **extension, Jupyter**: in this instance, it is not a request for more time. Rather, a Jupyter extension is a bit of code, often developed by a third-party, that adds additional functionality to Jupyter. For example, a popular extension is a Table of Contents creator. **flipped classroom**: a teaching style where students work on their own outside of class to learn new material (sometimes by watching recorded lectures or reading descriptive/interactive notebooks) and the come together in the classroom to practice what they've learned through exercises or experiments. **Git**: a popular version control system (VCS) used for keeping track of changes of files over time. **IDE (Integrated Development Environment)**: software that assists in the development of additional software. **Jupyter**: The term "Jupyter" may refer to one of a couple of different things: a community of users and developers focused on the open source software; the collection of tools and standards that, together, allow projects like the Jupyter Notebook to operate. The name refers to the three core programming languages supported: Julia, Python, and R. **JupyterHub**: a cloud service that can provide access to Jupyter notebooks and environments to multiple users via a modern web browser. <http://jupyter.org/hub> **kernel**: In Jupyter, a kernel is the packaging up of a language, and related programs needed to run it. For example, Python2 and Python3 are separate kernels. **LMS (Learning Management System)**: a cloud service that helps instructors manage aspects of classrooms. **load**: how many students can a computer support? **Markdown**: a text format that allows for basic formatting (headers, text styles, links) mixed inline with the text. Markdown files usually have the extension `.md` and can be rendered natively by GitHub and other tools. **magic**: a meta-command typically starting with one or two percent signs. Changes the meaning of the contents of a line (one percent sign, `%`) or the cell (two percent signs, `%%`) from code to a particular meta-instruction. For example, `%%R` indicates that the cell contents will be interpreted as commands to the R language. Magics are kernel-specific (e.g., vary with the kernel in use). **nbgrader**: a tool for creating, handling, and automatically grading assignments based on Jupyter notebooks. <https://nbgrader.readthedocs.io> **nbviewer**: a web application for rendering Jupyter notebooks as static web pages, providing a URL to share and view them with a modern web browser. <https://nbviewer.jupyter.org> **nbconvert**: a tool for converting Jupyter notebooks into other formats such as PDF, HTML, LaTeX, Markdown, reStructuredText, and others. <https://nbconvert.readthedocs.io> **notebook hidden state**: a technical term referring to the value of variables that may have surprising results due to cells having been executed in a non-sequential order. **open source**: software and documents that are created in a manner that give you rights to be able to use, and reproduce. **pattern**: A "pattern" is a technical term referring to an abstract description of a labeled process. For example, "wash, rinse, repeat" is a common pattern for cleaning various objects. **scaffold**: A teaching and learning pattern that provides steps in the learning process that build on prior learned knowledge. **script**: a colloquial term for a computer program. **service, JupyterHub**: JupyterHub can take advantage of additional separate, but integrated, software extensions. These are called "services." **software distribution**: A collection of software that is typically installed in bulk and is designed to ensure interoperability. **unit test**: a technical term for a "test" for checking to see if software is operating correctly. **URL (Universal Resource Locator)**: the address of a resource (e.g., webpage) on the internet. **widget**: a user interface (such as buttons, sliders, and checkboxes) that allow the easy control of hidden computer code.

Charts Part 1.md

Sub CreateChart() 'Declare some variables Dim Chrt As ChartObject Dim DataRng As Range 'Add a chart object, this would be an empty shell Set Chrt = ActiveSheet.ChartObjects.Add(Left:=400, _ Width:=400, _ Height:=400, _ Top:=50) 'Define the data to be used in the chart. Set DataRng = Range("B3:E7") Chrt.Chart.SetSourceData Source:=DataRng 'Define the type of chart it is. Chrt.Chart.ChartType = xlBarClustered 'Lets add a title Chrt.Chart.HasTitle = True 'Create a reference to that title Dim ChrtTitle As ChartTitle Set ChrtTitle = Chrt.Chart.ChartTitle 'Do some formatting with the title. ChrtTitle.Text = "Performance" ChrtTitle.Shadow = False ChrtTitle.Characters.Font.Bold = False ChrtTitle.Characters.Font.Name = "Arial Nova" 'Add a legend to the chart Chrt.Chart.HasLegend = True 'Create a reference to that legend Dim ChrtLeg As Legend Set ChrtLeg = Chrt.Chart.Legend 'Do some formatting ChrtLeg.Position = xlLegendPositionTop ChrtLeg.Height = 20 'Remove the gridlines Chrt.Chart.SetElement msoElementPrimaryCategoryGridLinesNone Chrt.Chart.SetElement msoElementPrimaryValueGridLinesNone 'Make sure the chart has some axes, it's usually true by default Chrt.Chart.HasAxis(xlCategory, xlPrimary) = True Chrt.Chart.HasAxis(xlValue, xlPrimary) = True 'Make sure each axis has a title Chrt.Chart.Axes(xlValue, xlPrimary).HasTitle = True Chrt.Chart.Axes(xlCategory, xlPrimary).HasTitle = True 'Take the newly created title and create a reference to it. Dim AxisTitle As AxisTitle Set AxisTitle = Chrt.Chart.Axes(xlCategory, xlPrimary).AxisTitle 'Do some formatting. AxisTitle.Text = "Years" AxisTitle.HorizontalAlignment = xlCenter AxisTitle.Characters.Font.Color = vbRed End Sub

Charts Part 2.md

Sub WorkWithSeries() 'Declare some variables Dim ChtSer As Series Dim ChtSerColl As SeriesCollection Dim Chrt As ChartObject 'Create a reference to the chart Set Chrt = ActiveSheet.ChartObjects(1) 'Get the series collection from the chart Set ChtSerColl = Chrt.Chart.SeriesCollection 'Print the name of each series in the collection For Each ChtSer In ChtSerColl Debug.Print ChtSer.Name Next 'Select one series using the item method. Set ChtSer = ChtSerColl.Item("Profit") 'With thr profit series With ChtSer 'Add some data labels .HasDataLabels = True .ApplyDataLabels Type:=xlValue 'Change the fill color of the series. .Format.Fill.ForeColor.RGB = RGB(34, 60, 252) 'Add some error bars .HasErrorBars = True 'Add and format a leader line for just that series .HasLeaderLines = True .LeaderLines.Border.Color = vbRed 'Format the series border With .Format .Line.Visible = msoCTrue .Line.Weight = 3 .Line.DashStyle = msoLineDashDot .Line.ForeColor.TintAndShade = 1 '.ThreeD.BevelBottomDepth = msoBevelConvex End With 'Print the Axis it belongs to, 1 is primary 2 is secondary Debug.Print ChtSer.AxisGroup 'Is this Series filtered? Debug.Print ChtSer.IsFiltered End With End Sub

Charts Part 3.md

Sub WorkWithChartArea() 'Declare some variables Dim ChtSer As Series Dim ChtSerColl As SeriesCollection Dim Chrt As ChartObject Dim ChrtAxs As Axis 'Create a reference to the chart Set Chrt = ActiveSheet.ChartObjects(1) 'Add some lines to the chart area Chrt.Chart.ChartArea.Format.Line.Visible = True 'Add some 3D effects to the chart area. Chrt.Chart.ChartArea.Format.ThreeD.BevelTopType = msoBevelCircle 'Copy the chart area Chrt.Chart.ChartArea.Copy 'Clear the formats Chrt.Chart.ChartArea.ClearFormats Chrt.Chart.ChartArea.Clear Chrt.Chart.ChartArea.ClearContents 'Add a shadow format and then do some additional formatting. With Chrt.Chart.ChartArea.Format.Shadow .Visible = True .Style = msoShadowStyleOuterShadow .Transparency = 0.4 .ForeColor.RGB = RGB(34, 60, 252) End With 'Add some rounded corners Chrt.Chart.ChartArea.RoundedCorners = True 'Select the Chart Area Chrt.Chart.ChartArea.Select 'Set the Chart Axis Set ChrtAxs = Chrt.Chart.Axes(Type:=xlValue, AxisGroup:=xlPrimary) 'Change the major and minor unit of the Axes ChrtAxs.MajorUnit = 1000 ChrtAxs.MinorUnit = 400 'Change the scale type ChrtAxs.ScaleType = xlLogarithmic 'or xlScaleLinear 'Change the Tick Label Position ChrtAxs.TickLabelPosition = xlTickLabelPositionHigh 'Plot by row or column Chrt.Chart.PlotBy = xlRows Chrt.Chart.PlotBy = xlColumns 'Change where the Axis Crosses at. ChrtAxs.Crosses = xlMaximum ChrtAxs.CrossesAt = 1 'Set the Chart Axis Set ChrtAxs = Chrt.Chart.Axes(Type:=xlCategories, AxisGroup:=xlPrimary) 'Change the Tick Label Spacing - Applies only to category and series axes ChrtAxs.TickLabelSpacing = 10 '1 to 31999 End Sub

Data Types - All.md

Attribute VB_Name = "DataTypes" Sub DataTypes() 'Name: Variant 'Allocation: 16 to 22 bytes 'Range: N/A 'Declare Variables with Variant Data Type Dim EmptyValue As Variant Dim ErrorValue As Variant Dim NothingValue As Variant Dim NullValue As Variant 'This means that no value has been assigned to the variable. EmptyValue = Empty 'Error help us for identifying errors in our procedure. ErrorValue = Error 'Nothing is the uninitialized state of an object variable. Set NothingValue = Nothing 'This indicates that the variable is absent of data. NullValue = Null End Sub Sub ByteDataType() 'Name: Byte 'Allocation: 1 Bytes 'Range: 0 to 255 Dim ByteValue As Byte ByteValue = 100 End Sub Sub BooleanDataType() 'Name: Boolean 'Allocation: 2 Bytes 'Range: True or False Dim BooleanValue As Boolean BooleanValue = True BooleanValue = False End Sub Sub CurrencyDataType() 'Name: Currency 'Allocation: 8 Bytes 'Range: -922,337,203,685,477.5808 and 922,337,203,685,477.5807 Dim CurrencyValue As Currency CurrencyValue = 200000000 'Using Character Type Method CurrencyValue2@ = 200000000 End Sub Sub DateDataType() 'Name: Date 'Allocation: 8 Bytes 'Range Dates: Dates between January 1, 100 and December 31, 9999 'Range Times: Times between midnight (00:00:00) and 23:59:59 Dim DateValue As Date DateValueSerial = 43435 '<<< This is 12/1/2018 DateValueLiteral = #12/1/2018# TimeValueSerial = 0.54 '<<< This is 1:00:00PM TimeValueLiteral = #1:00:00 PM# DateTimeValueSerial = 43435.54 '<<< This is 12/1/2018 1:00:00 PM DateTimeValueLiteral = #12/1/2018 1:00:00 PM# DateValueSerialNeg = -1 '<<< This is 12/30/1899 End Sub Sub DecimalDataType() 'Name: Decimal 'Allocation: 14 Byte 'Range: +/-79,228,162,514,264,337,593,543,950,335 with no decial point / +/-7.9228162514264337593543950335 with 28 places to the right of the decimal Dim DeciVal As Variant DeciVal = 1.15 DeciVal = CDec(DeciVal) '<<< HAVE TO CONVERT TO DECIMAL End Sub Sub DoubleDataType() 'Name: Double 'Allocation: 8 Byte 'Range: -1.79769313486231E308 to -4.94065645841247E-324 for negative numbers / 4.94065645841247E-324 to 1.79769313486232E308 for positive numbers Dim DoubleVal As Double DoubleVal = 5.5 'Using Character Type Method DoubleVal# = -5.5 End Sub Sub IntegerDataType() 'Name: Integer 'Allocation: 2 Byte 'Range: -32,768 to 32,767 Dim IntVal As Integer IntVal = 100 'Using Character Type Method IntVal% = -100 End Sub Sub LongDataType() 'Name: Long 'Allocation: 4 Byte 'Range: -2,147,483,648 and 2,147,483,647 Dim LongVal As Long LongVal = 2000000 'Using Character Type Method LongVal& = -20000000 End Sub Sub LongLongDataType() 'Name: LongLong <<< ONLY VALID ON 64-BIT PLATFORMS 'Allocation: 8 Byte 'Range: -9,223,372,036,854,775,808 to 9,223,372,036,854,775,807 Dim LngLngVal As LongLong LngLngVal = -10000000000# LngLngVal = 10000000000# End Sub Sub LongPtrDataType() 'Name: LongPtr <<< CHANGES DEPENDING ON THE PLATFORM 'Allocation: 8 Byte 'Range: -9,223,372,036,854,775,808 to 9,223,372,036,854,775,807 Dim LngPtrVal As LongPtr LngPtrVal = 1000000 '<<< 32 Bit Version Platform it becomes Long Data Type LngPtrVal = 1000000 '<<< 64 Bit Version Platform it becomes LongLong Data Type End Sub Sub ObjectDataType() 'Name: Object 'Allocation: 4 Byte 'Range: N/A Dim Rng As Object Set Rng = Range("A1:A4") End Sub Sub SingleDataType() 'Name: Single 'Allocation: 4 Byte 'Range: -3.402823E38 to -1.401298E-45 / 1.401298E-45 to 3.402823E38 Dim SingVal As Single SingVal = -1.4 'Using Character Type Method SingVal! = 1.4 End Sub Sub StringDataType() 'Name: String Variable / String Fixed 'Allocation: 10 Byte + length of string / Length of String 'Range: 0 to approximately 2 billion characters / 1 to approximately 65,400 Dim StrVal As String StrVal = "Hello" 'Using Character Type Method StrVal$ = "10" End Sub Sub UserDefinedDataType() 'Name: User-Defined Types 'Allocation: Varies 'Range: Varies Type aType Field1 As String Field2 As Integer Field3 As Boolean End Type '("Hello", 10, True) End Sub

Data Types - Arrays.md

Attribute VB_Name = "Arrays" Sub DeclaringArrays() 'Declare Array with range 0,1,2,3 Dim MyArray(0 To 3) As Variant 'Declare Array with range 0,1,2,3 Dim MyArray(3) As Variant 'Declare Array with range 1,2,3 Dim MyArray(1 To 3) As Variant 'Declare Array with range 2,3,4 Dim MyArray(2 To 4) As Variant 'DYNAMIC ARRAYS 'Declare Array with Dynamic Range Dim MyArray() As Variant 'Resize Array with range 0,1,2,3,4 ReDim MyArray(0 To 4) 'ASSIGN VALUES TO AN ARRAY MyArray(0) = 100 MyArray(1) = 200 MyArray(2) = 300 MyArray(3) = 400 MyArray(4) = 500 MyArray(5) = 600 '<<< Will Return an error because there is not 5th element. 'LOOP THROUGH ARRAYS 'Using For Loop Dim i As Long For i = LBound(MyArray) To UBound(MyArray) Debug.Print MyArray(i) Next 'Using For Each Loop Dim Elem As Variant For Each Elem In MyArray Debug.Print Elem Next 'USE ERASE 'Declare Static Array Dim MyArray(0 To 3) As Long Erase MyArray '<<< All Values will be set to 0. 'Declare Dynamic Array Dim MyArray() As Long ReDim MyArray(0 To 3) Erase MyArray '<<< Array is erased from memory. 'USE REDIM Dim MyArray() As Variant MyArray(0) = "MyFirstElement" 'Old Array with "MyFirstElement" is now deleted. ReDim MyArray(0 To 4) Dim MyArray() As Variant MyArray(0) = "MyFirstElement" 'Old Array with "MyFirstElement" is now Resized With Original Content Kept in Place. ReDim Preserve MyArray(0 To 4) 'USING MULTIDIMENSIONAL ARRAYS 'Declare two dimensional array Dim MultiDimArray(0 To 3, 0 To 3) As Integer Dim i, j As Integer 'Assign values to array For i = LBound(MultiDimArray, 1) To UBound(MultiDimArray, 1) For j = LBound(MultiDimArray, 2) To UBound(MultiDimArray, 2) MultiDimArray(i, j) = i + j Next j Next i 'Print values from array. For i = LBound(MultiDimArray, 1) To UBound(MultiDimArray, 1) For j = LBound(MultiDimArray, 2) To UBound(MultiDimArray, 2) Debug.Print MultiDimArray(i, j) Next j Next i End Sub

Data Types - Late Vs Early Binding.md

Sub EarlyBinding() 'Early Binding has several advantages. 'We can use intellisense to help write our code, this is because the Object model is known. 'The developer can also compile the code to assure there are no syntax errors. 'Early binding runs a little faster than late binding. 'Here we are using early binding - We define the object types early on in the code. Dim PPTApp As PowerPoint.Application Dim PPTPres As PowerPoint.Presentation Dim PPTSlide As PowerPoint.Slide Dim ExcRng As Range 'Create a new instance of PowerPoint Set PPTApp = New PowerPoint.Application PPTApp.Visible = True 'Create a new Presentation Set PPTPres = PPTApp.Presentations.Add 'Create a new Slide Set PPTSlide = PPTPres.Slides.Add(1, ppLayoutblank) 'Set a reference to the range Set ExcRng = Range("A1:C5") 'Copy Range ExcRng.Copy 'Create another slide Set PPTSlide = PPTPres.Slides.Add(2, ppLayoutTitleOnly) PPTSlide.Shapes.PasteSpecial DataType:=ppPasteOLEObject, Link:=msoTrue End Sub Sub LateBinding() 'Here we are using late binding - We simply define the data type as general objects. Dim PPTApp As Object Dim PPTPres As Object Dim PPTSlide As Object Dim ExcRng As Object 'Create a new instance of PowerPoint Set PPTApp = CreateObject("PowerPoint.Application") PPTApp.Visible = True 'Create a new Presentation Set PPTPres = PPTApp.Presentations.Add 'Create a new Slide Set PPTSlide = PPTPres.Slides.Add(1, 1) 'Set a reference to the range Set ExcRng = Range("A1:C5") 'Copy Range ExcRng.Copy 'Create another slide Set PPTSlide = PPTPres.Slides.Add(2, 11) 'Paste the range in the slide PPTSlide.Shapes.PasteSpecial DataType:=10 End Sub

Export Macros.md

Sub ExportModule() 'Declare the variables Dim VBProj As VBIDE.VBProject Dim VBComp As VBIDE.VBComponent Dim SelcItem As Variant Dim ActWrkBook As Workbook 'Turn off screen updates Application.ScreenUpdating = False 'Select the files for export With Application.FileDialog(msoFileDialogOpen) .AllowMultiSelect = True .Show 'Loop through the items we selected in the dialog box. For Each SelcItem In .SelectedItems 'Set the active workbook to the one we just opened. Set ActWrkBook = Workbooks.Open(Filename:=SelcItem) WBName = Replace(ActWrkBook.Name, ".xlsm", "") 'Get the Visual Basic Project for that workbook. Set VBProj = ActWrkBook.VBProject For Each VBComp In VBProj.VBComponents 'Check the type of the object make sure its a code module If VBComp.Type = vbext_ct_StdModule Then 'Let the user know it's continuing Debug.Print VBComp.Name Debug.Print VBComp.Type 'Create the file name to export the file Filename = "C:\Users\Alex\Desktop\Files\" + WBName + "_" + VBComp.Name + ".bas" 'Export the file. VBComp.Export Filename:=Filename End If Next 'Close the active workbook ActWrkBook.Close Next End With 'Turn off screen updates Application.ScreenUpdating = True End Sub

Export Manager.md

Sub ShowUserForm() ' THIS IS THE MODULE CODE. 'Define the UserForm Objects Dim ExportUserForm As ExcelExportForm Dim DropDownObjects As MSForms.ComboBox Dim DropDownApplication As MSForms.ComboBox Dim UserFormControl As MSForms.Control 'Define Objects related to Excel Objects Dim xlChart As ChartObject Dim xlTable As ListObject 'Create a new instance of the UserForm Set ExportUserForm = New ExcelExportForm 'Grab the Object ComboBox Set DropDownObjects = ExportUserForm.Controls.Item("ObjectCombo") 'Add Chart names to drop down For Each xlChart In ThisWorkbook.Worksheets("Sheet1").ChartObjects DropDownObjects.AddItem pvargItem:=xlChart.Name + "@Sheet1" Next 'Add Table names to drop down. For Each xlTable In ThisWorkbook.Worksheets("Sheet1").ListObjects DropDownObjects.AddItem pvargItem:=xlTable.Name + "@Sheet1" Next 'Grab the Object ComboBox Set DropDownApplication = ExportUserForm.Controls.Item("ApplicationCombo") 'Add the Application Names to the List. DropDownApplication.AddItem pvargItem:="PowerPoint" DropDownApplication.AddItem pvargItem:="Word" 'Show the UserForm ExportUserForm.Show End Sub '---------------------------- ' THIS IS THE USERFORM CODE. '---------------------------- Private Sub CancelButton_Click() 'Hide the userform to give time to unload Me.Hide 'Pause it for a few milliseconds DoEvents For r = 1 To 10000 'This is a place holder. Next r 'Unload the Excel Form Unload ExcelExportForm End Sub Private Sub ExportButton_Click() 'Declare Object Variables related to the form. Dim DropDownObjects As MSForms.ComboBox Dim DropDownApplication As MSForms.ComboBox Dim CheckBoxLink As MSForms.CheckBox 'Define variables related to string parsing. Dim AppSelection As String Dim ObjSelection As String Dim LnkSelection As String Dim SplitObj() As String 'Define Object variables related to Excel Export. Dim WrkSht As Worksheet Dim xlChart As ChartObject Dim xlTable As ListObject 'Grab the Object ComboBox Set DropDownObjects = Me.Controls.Item("ObjectCombo") 'Grab the Current Object Selection ObjSelection = DropDownObjects.Value 'Grab the Application ComboBox Set DropDownApplication = Me.Controls.Item("ApplicationCombo") 'Grab the Current Application Selection AppSelection = DropDownApplication.Value 'Grab the Link Checkbox Set CheckBoxLink = Me.Controls.Item("LinkedCheckBox") 'Grab the status of the check box LnkSelection = CheckBoxLink.Value 'Split the object selection on a space. SplitObj = Split(ObjSelection, "@") ObjName = SplitObj(0) ShtName = SplitObj(1) 'Define the worksheet that contains the object Set WrkSht = ThisWorkbook.Worksheets(ShtName) 'Handle the Object selection. Select Case True Case (ObjName Like "*Chart*") 'If its a chart then grab the chart from the chart objects collection. Set xlChart = WrkSht.ChartObjects(ObjName) 'Copy it. xlChart.Chart.ChartArea.Copy Case (ObjName Like "*Table*") 'If its a table then grab the table from the list objects collection. Set xlTable = WrkSht.ListObjects(ObjName) 'Copy it. xlTable.Range.Copy End Select 'Handle the Application selection. Select Case AppSelection Case "Word" 'If they choose Word then open a new instance of the Word application. Dim WrdApp As Word.Application Dim WrdDoc As Word.Document Dim WrdSel As Word.Range 'Create a new instance of Word and make it visible. Set WrdApp = New Word.Application WrdApp.Visible = True 'Add a document. Set WrdDoc = WrdApp.Documents.Add 'Grab the first paragraph. Set WrdSel = WrdDoc.Paragraphs(1).Range 'Handle paste type. If LnkSelection = True Then 'Paste as linked OLEObject. WrdSel.PasteSpecial DataType:=wdPasteOLEObject, Link:=True Else 'Paste as a regular OLEObject. WrdSel.PasteSpecial DataType:=wdPasteOLEObject End If Case "PowerPoint" 'If they choose PowerPoint then open a new instance of the PowerPoint application. Dim PptApp As PowerPoint.Application Dim PptPres As PowerPoint.Presentation Dim PptSld As PowerPoint.Slide 'Create a new instance of the PowerPoint Application and make it visible. Set PptApp = New PowerPoint.Application PptApp.Visible = True 'Add a new presentation. Set PptPres = PptApp.Presentations.Add 'Add a new slide. Set PptSld = PptPres.Slides.Add(1, ppLayoutBlank) 'Handle Paste Type If LnkSelection = True Then 'Paste as a linked OLEObject. PptSld.Shapes.PasteSpecial DataType:=ppPasteOLEObject, Link:=True Else 'Paste as a regular OLEObject PptSld.Shapes.PasteSpecial DataType:=ppPasteOLEObject End If Case Else 'Else let them know they need to select and application for the script to work. MsgBox Prompt:="You did not select an Office application to export to. Please select an Office Applcation", Buttons:=vbInformation, Title:="No Application Selected" End Select End Sub

JsonConverter.md

Attribute VB_Name = "JsonConverter" '' ' VBA-JSON v2.3.1 ' (c) Tim Hall - https://github.com/VBA-tools/VBA-JSON ' ' JSON Converter for VBA ' ' Errors: ' 10001 - JSON parse error ' ' @class JsonConverter ' @author [email protected] ' @license MIT (http://www.opensource.org/licenses/mit-license.php) '' ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ ' ' ' Based originally on vba-json (with extensive changes) ' BSD license included below ' ' JSONLib, http://code.google.com/p/vba-json/ ' ' Copyright (c) 2013, Ryo Yokoyama ' All rights reserved. ' ' Redistribution and use in source and binary forms, with or without ' modification, are permitted provided that the following conditions are met: ' * Redistributions of source code must retain the above copyright ' notice, this list of conditions and the following disclaimer. ' * Redistributions in binary form must reproduce the above copyright ' notice, this list of conditions and the following disclaimer in the ' documentation and/or other materials provided with the distribution. ' * Neither the name of the <organization> nor the ' names of its contributors may be used to endorse or promote products ' derived from this software without specific prior written permission. ' ' THIS SOFTWARE IS PROVIDED BY THE COPYRIGHT HOLDERS AND CONTRIBUTORS "AS IS" AND ' ANY EXPRESS OR IMPLIED WARRANTIES, INCLUDING, BUT NOT LIMITED TO, THE IMPLIED ' WARRANTIES OF MERCHANTABILITY AND FITNESS FOR A PARTICULAR PURPOSE ARE ' DISCLAIMED. IN NO EVENT SHALL <COPYRIGHT HOLDER> BE LIABLE FOR ANY ' DIRECT, INDIRECT, INCIDENTAL, SPECIAL, EXEMPLARY, OR CONSEQUENTIAL DAMAGES ' (INCLUDING, BUT NOT LIMITED TO, PROCUREMENT OF SUBSTITUTE GOODS OR SERVICES; ' LOSS OF USE, DATA, OR PROFITS; OR BUSINESS INTERRUPTION) HOWEVER CAUSED AND ' ON ANY THEORY OF LIABILITY, WHETHER IN CONTRACT, STRICT LIABILITY, OR TORT ' (INCLUDING NEGLIGENCE OR OTHERWISE) ARISING IN ANY WAY OUT OF THE USE OF THIS ' SOFTWARE, EVEN IF ADVISED OF THE POSSIBILITY OF SUCH DAMAGE. ' ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ ' Option Explicit ' === VBA-UTC Headers #If Mac Then #If VBA7 Then ' 64-bit Mac (2016) Private Declare PtrSafe Function utc_popen Lib "/usr/lib/libc.dylib" Alias "popen" _ (ByVal utc_Command As String, ByVal utc_Mode As String) As LongPtr Private Declare PtrSafe Function utc_pclose Lib "/usr/lib/libc.dylib" Alias "pclose" _ (ByVal utc_File As LongPtr) As LongPtr Private Declare PtrSafe Function utc_fread Lib "/usr/lib/libc.dylib" Alias "fread" _ (ByVal utc_Buffer As String, ByVal utc_Size As LongPtr, ByVal utc_Number As LongPtr, ByVal utc_File As LongPtr) As LongPtr Private Declare PtrSafe Function utc_feof Lib "/usr/lib/libc.dylib" Alias "feof" _ (ByVal utc_File As LongPtr) As LongPtr #Else ' 32-bit Mac Private Declare Function utc_popen Lib "libc.dylib" Alias "popen" _ (ByVal utc_Command As String, ByVal utc_Mode As String) As Long Private Declare Function utc_pclose Lib "libc.dylib" Alias "pclose" _ (ByVal utc_File As Long) As Long Private Declare Function utc_fread Lib "libc.dylib" Alias "fread" _ (ByVal utc_Buffer As String, ByVal utc_Size As Long, ByVal utc_Number As Long, ByVal utc_File As Long) As Long Private Declare Function utc_feof Lib "libc.dylib" Alias "feof" _ (ByVal utc_File As Long) As Long #End If #ElseIf VBA7 Then ' http://msdn.microsoft.com/en-us/library/windows/desktop/ms724421.aspx ' http://msdn.microsoft.com/en-us/library/windows/desktop/ms724949.aspx ' http://msdn.microsoft.com/en-us/library/windows/desktop/ms725485.aspx Private Declare PtrSafe Function utc_GetTimeZoneInformation Lib "kernel32" Alias "GetTimeZoneInformation" _ (utc_lpTimeZoneInformation As utc_TIME_ZONE_INFORMATION) As Long Private Declare PtrSafe Function utc_SystemTimeToTzSpecificLocalTime Lib "kernel32" Alias "SystemTimeToTzSpecificLocalTime" _ (utc_lpTimeZoneInformation As utc_TIME_ZONE_INFORMATION, utc_lpUniversalTime As utc_SYSTEMTIME, utc_lpLocalTime As utc_SYSTEMTIME) As Long Private Declare PtrSafe Function utc_TzSpecificLocalTimeToSystemTime Lib "kernel32" Alias "TzSpecificLocalTimeToSystemTime" _ (utc_lpTimeZoneInformation As utc_TIME_ZONE_INFORMATION, utc_lpLocalTime As utc_SYSTEMTIME, utc_lpUniversalTime As utc_SYSTEMTIME) As Long #Else Private Declare Function utc_GetTimeZoneInformation Lib "kernel32" Alias "GetTimeZoneInformation" _ (utc_lpTimeZoneInformation As utc_TIME_ZONE_INFORMATION) As Long Private Declare Function utc_SystemTimeToTzSpecificLocalTime Lib "kernel32" Alias "SystemTimeToTzSpecificLocalTime" _ (utc_lpTimeZoneInformation As utc_TIME_ZONE_INFORMATION, utc_lpUniversalTime As utc_SYSTEMTIME, utc_lpLocalTime As utc_SYSTEMTIME) As Long Private Declare Function utc_TzSpecificLocalTimeToSystemTime Lib "kernel32" Alias "TzSpecificLocalTimeToSystemTime" _ (utc_lpTimeZoneInformation As utc_TIME_ZONE_INFORMATION, utc_lpLocalTime As utc_SYSTEMTIME, utc_lpUniversalTime As utc_SYSTEMTIME) As Long #End If #If Mac Then #If VBA7 Then Private Type utc_ShellResult utc_Output As String utc_ExitCode As LongPtr End Type #Else Private Type utc_ShellResult utc_Output As String utc_ExitCode As Long End Type #End If #Else Private Type utc_SYSTEMTIME utc_wYear As Integer utc_wMonth As Integer utc_wDayOfWeek As Integer utc_wDay As Integer utc_wHour As Integer utc_wMinute As Integer utc_wSecond As Integer utc_wMilliseconds As Integer End Type Private Type utc_TIME_ZONE_INFORMATION utc_Bias As Long utc_StandardName(0 To 31) As Integer utc_StandardDate As utc_SYSTEMTIME utc_StandardBias As Long utc_DaylightName(0 To 31) As Integer utc_DaylightDate As utc_SYSTEMTIME utc_DaylightBias As Long End Type #End If ' === End VBA-UTC Private Type json_Options ' VBA only stores 15 significant digits, so any numbers larger than that are truncated ' This can lead to issues when BIGINT's are used (e.g. for Ids or Credit Cards), as they will be invalid above 15 digits ' See: http://support.microsoft.com/kb/269370 ' ' By default, VBA-JSON will use String for numbers longer than 15 characters that contain only digits ' to override set `JsonConverter.JsonOptions.UseDoubleForLargeNumbers = True` UseDoubleForLargeNumbers As Boolean ' The JSON standard requires object keys to be quoted (" or '), use this option to allow unquoted keys AllowUnquotedKeys As Boolean ' The solidus (/) is not required to be escaped, use this option to escape them as \/ in ConvertToJson EscapeSolidus As Boolean End Type Public JsonOptions As json_Options ' ============================================= ' ' Public Methods ' ============================================= ' '' ' Convert JSON string to object (Dictionary/Collection) ' ' @method ParseJson ' @param {String} json_String ' @return {Object} (Dictionary or Collection) ' @throws 10001 - JSON parse error '' Public Function ParseJson(ByVal JsonString As String) As Object Dim json_Index As Long json_Index = 1 ' Remove vbCr, vbLf, and vbTab from json_String JsonString = VBA.Replace(VBA.Replace(VBA.Replace(JsonString, VBA.vbCr, ""), VBA.vbLf, ""), VBA.vbTab, "") json_SkipSpaces JsonString, json_Index Select Case VBA.Mid$(JsonString, json_Index, 1) Case "{" Set ParseJson = json_ParseObject(JsonString, json_Index) Case "[" Set ParseJson = json_ParseArray(JsonString, json_Index) Case Else ' Error: Invalid JSON string Err.Raise 10001, "JSONConverter", json_ParseErrorMessage(JsonString, json_Index, "Expecting '{' or '['") End Select End Function '' ' Convert object (Dictionary/Collection/Array) to JSON ' ' @method ConvertToJson ' @param {Variant} JsonValue (Dictionary, Collection, or Array) ' @param {Integer|String} Whitespace "Pretty" print json with given number of spaces per indentation (Integer) or given string ' @return {String} '' Public Function ConvertToJson(ByVal JsonValue As Variant, Optional ByVal Whitespace As Variant, Optional ByVal json_CurrentIndentation As Long = 0) As String Dim json_Buffer As String Dim json_BufferPosition As Long Dim json_BufferLength As Long Dim json_Index As Long Dim json_LBound As Long Dim json_UBound As Long Dim json_IsFirstItem As Boolean Dim json_Index2D As Long Dim json_LBound2D As Long Dim json_UBound2D As Long Dim json_IsFirstItem2D As Boolean Dim json_Key As Variant Dim json_Value As Variant Dim json_DateStr As String Dim json_Converted As String Dim json_SkipItem As Boolean Dim json_PrettyPrint As Boolean Dim json_Indentation As String Dim json_InnerIndentation As String json_LBound = -1 json_UBound = -1 json_IsFirstItem = True json_LBound2D = -1 json_UBound2D = -1 json_IsFirstItem2D = True json_PrettyPrint = Not IsMissing(Whitespace) Select Case VBA.VarType(JsonValue) Case VBA.vbNull ConvertToJson = "null" Case VBA.vbDate ' Date json_DateStr = ConvertToIso(VBA.CDate(JsonValue)) ConvertToJson = """" & json_DateStr & """" Case VBA.vbString ' String (or large number encoded as string) If Not JsonOptions.UseDoubleForLargeNumbers And json_StringIsLargeNumber(JsonValue) Then ConvertToJson = JsonValue Else ConvertToJson = """" & json_Encode(JsonValue) & """" End If Case VBA.vbBoolean If JsonValue Then ConvertToJson = "true" Else ConvertToJson = "false" End If Case VBA.vbArray To VBA.vbArray + VBA.vbByte If json_PrettyPrint Then If VBA.VarType(Whitespace) = VBA.vbString Then json_Indentation = VBA.String$(json_CurrentIndentation + 1, Whitespace) json_InnerIndentation = VBA.String$(json_CurrentIndentation + 2, Whitespace) Else json_Indentation = VBA.Space$((json_CurrentIndentation + 1) * Whitespace) json_InnerIndentation = VBA.Space$((json_CurrentIndentation + 2) * Whitespace) End If End If ' Array json_BufferAppend json_Buffer, "[", json_BufferPosition, json_BufferLength On Error Resume Next json_LBound = LBound(JsonValue, 1) json_UBound = UBound(JsonValue, 1) json_LBound2D = LBound(JsonValue, 2) json_UBound2D = UBound(JsonValue, 2) If json_LBound >= 0 And json_UBound >= 0 Then For json_Index = json_LBound To json_UBound If json_IsFirstItem Then json_IsFirstItem = False Else ' Append comma to previous line json_BufferAppend json_Buffer, ",", json_BufferPosition, json_BufferLength End If If json_LBound2D >= 0 And json_UBound2D >= 0 Then ' 2D Array If json_PrettyPrint Then json_BufferAppend json_Buffer, vbNewLine, json_BufferPosition, json_BufferLength End If json_BufferAppend json_Buffer, json_Indentation & "[", json_BufferPosition, json_BufferLength For json_Index2D = json_LBound2D To json_UBound2D If json_IsFirstItem2D Then json_IsFirstItem2D = False Else json_BufferAppend json_Buffer, ",", json_BufferPosition, json_BufferLength End If json_Converted = ConvertToJson(JsonValue(json_Index, json_Index2D), Whitespace, json_CurrentIndentation + 2) ' For Arrays/Collections, undefined (Empty/Nothing) is treated as null If json_Converted = "" Then ' (nest to only check if converted = "") If json_IsUndefined(JsonValue(json_Index, json_Index2D)) Then json_Converted = "null" End If End If If json_PrettyPrint Then json_Converted = vbNewLine & json_InnerIndentation & json_Converted End If json_BufferAppend json_Buffer, json_Converted, json_BufferPosition, json_BufferLength Next json_Index2D If json_PrettyPrint Then json_BufferAppend json_Buffer, vbNewLine, json_BufferPosition, json_BufferLength End If json_BufferAppend json_Buffer, json_Indentation & "]", json_BufferPosition, json_BufferLength json_IsFirstItem2D = True Else ' 1D Array json_Converted = ConvertToJson(JsonValue(json_Index), Whitespace, json_CurrentIndentation + 1) ' For Arrays/Collections, undefined (Empty/Nothing) is treated as null If json_Converted = "" Then ' (nest to only check if converted = "") If json_IsUndefined(JsonValue(json_Index)) Then json_Converted = "null" End If End If If json_PrettyPrint Then json_Converted = vbNewLine & json_Indentation & json_Converted End If json_BufferAppend json_Buffer, json_Converted, json_BufferPosition, json_BufferLength End If Next json_Index End If On Error GoTo 0 If json_PrettyPrint Then json_BufferAppend json_Buffer, vbNewLine, json_BufferPosition, json_BufferLength If VBA.VarType(Whitespace) = VBA.vbString Then json_Indentation = VBA.String$(json_CurrentIndentation, Whitespace) Else json_Indentation = VBA.Space$(json_CurrentIndentation * Whitespace) End If End If json_BufferAppend json_Buffer, json_Indentation & "]", json_BufferPosition, json_BufferLength ConvertToJson = json_BufferToString(json_Buffer, json_BufferPosition) ' Dictionary or Collection Case VBA.vbObject If json_PrettyPrint Then If VBA.VarType(Whitespace) = VBA.vbString Then json_Indentation = VBA.String$(json_CurrentIndentation + 1, Whitespace) Else json_Indentation = VBA.Space$((json_CurrentIndentation + 1) * Whitespace) End If End If ' Dictionary If VBA.TypeName(JsonValue) = "Dictionary" Then json_BufferAppend json_Buffer, "{", json_BufferPosition, json_BufferLength For Each json_Key In JsonValue.Keys ' For Objects, undefined (Empty/Nothing) is not added to object json_Converted = ConvertToJson(JsonValue(json_Key), Whitespace, json_CurrentIndentation + 1) If json_Converted = "" Then json_SkipItem = json_IsUndefined(JsonValue(json_Key)) Else json_SkipItem = False End If If Not json_SkipItem Then If json_IsFirstItem Then json_IsFirstItem = False Else json_BufferAppend json_Buffer, ",", json_BufferPosition, json_BufferLength End If If json_PrettyPrint Then json_Converted = vbNewLine & json_Indentation & """" & json_Key & """: " & json_Converted Else json_Converted = """" & json_Key & """:" & json_Converted End If json_BufferAppend json_Buffer, json_Converted, json_BufferPosition, json_BufferLength End If Next json_Key If json_PrettyPrint Then json_BufferAppend json_Buffer, vbNewLine, json_BufferPosition, json_BufferLength If VBA.VarType(Whitespace) = VBA.vbString Then json_Indentation = VBA.String$(json_CurrentIndentation, Whitespace) Else json_Indentation = VBA.Space$(json_CurrentIndentation * Whitespace) End If End If json_BufferAppend json_Buffer, json_Indentation & "}", json_BufferPosition, json_BufferLength ' Collection ElseIf VBA.TypeName(JsonValue) = "Collection" Then json_BufferAppend json_Buffer, "[", json_BufferPosition, json_BufferLength For Each json_Value In JsonValue If json_IsFirstItem Then json_IsFirstItem = False Else json_BufferAppend json_Buffer, ",", json_BufferPosition, json_BufferLength End If json_Converted = ConvertToJson(json_Value, Whitespace, json_CurrentIndentation + 1) ' For Arrays/Collections, undefined (Empty/Nothing) is treated as null If json_Converted = "" Then ' (nest to only check if converted = "") If json_IsUndefined(json_Value) Then json_Converted = "null" End If End If If json_PrettyPrint Then json_Converted = vbNewLine & json_Indentation & json_Converted End If json_BufferAppend json_Buffer, json_Converted, json_BufferPosition, json_BufferLength Next json_Value If json_PrettyPrint Then json_BufferAppend json_Buffer, vbNewLine, json_BufferPosition, json_BufferLength If VBA.VarType(Whitespace) = VBA.vbString Then json_Indentation = VBA.String$(json_CurrentIndentation, Whitespace) Else json_Indentation = VBA.Space$(json_CurrentIndentation * Whitespace) End If End If json_BufferAppend json_Buffer, json_Indentation & "]", json_BufferPosition, json_BufferLength End If ConvertToJson = json_BufferToString(json_Buffer, json_BufferPosition) Case VBA.vbInteger, VBA.vbLong, VBA.vbSingle, VBA.vbDouble, VBA.vbCurrency, VBA.vbDecimal ' Number (use decimals for numbers) ConvertToJson = VBA.Replace(JsonValue, ",", ".") Case Else ' vbEmpty, vbError, vbDataObject, vbByte, vbUserDefinedType ' Use VBA's built-in to-string On Error Resume Next ConvertToJson = JsonValue On Error GoTo 0 End Select End Function ' ============================================= ' ' Private Functions ' ============================================= ' Private Function json_ParseObject(json_String As String, ByRef json_Index As Long) As Dictionary Dim json_Key As String Dim json_NextChar As String Set json_ParseObject = New Dictionary json_SkipSpaces json_String, json_Index If VBA.Mid$(json_String, json_Index, 1) <> "{" Then Err.Raise 10001, "JSONConverter", json_ParseErrorMessage(json_String, json_Index, "Expecting '{'") Else json_Index = json_Index + 1 Do json_SkipSpaces json_String, json_Index If VBA.Mid$(json_String, json_Index, 1) = "}" Then json_Index = json_Index + 1 Exit Function ElseIf VBA.Mid$(json_String, json_Index, 1) = "," Then json_Index = json_Index + 1 json_SkipSpaces json_String, json_Index End If json_Key = json_ParseKey(json_String, json_Index) json_NextChar = json_Peek(json_String, json_Index) If json_NextChar = "[" Or json_NextChar = "{" Then Set json_ParseObject.Item(json_Key) = json_ParseValue(json_String, json_Index) Else json_ParseObject.Item(json_Key) = json_ParseValue(json_String, json_Index) End If Loop End If End Function Private Function json_ParseArray(json_String As String, ByRef json_Index As Long) As Collection Set json_ParseArray = New Collection json_SkipSpaces json_String, json_Index If VBA.Mid$(json_String, json_Index, 1) <> "[" Then Err.Raise 10001, "JSONConverter", json_ParseErrorMessage(json_String, json_Index, "Expecting '['") Else json_Index = json_Index + 1 Do json_SkipSpaces json_String, json_Index If VBA.Mid$(json_String, json_Index, 1) = "]" Then json_Index = json_Index + 1 Exit Function ElseIf VBA.Mid$(json_String, json_Index, 1) = "," Then json_Index = json_Index + 1 json_SkipSpaces json_String, json_Index End If json_ParseArray.Add json_ParseValue(json_String, json_Index) Loop End If End Function Private Function json_ParseValue(json_String As String, ByRef json_Index As Long) As Variant json_SkipSpaces json_String, json_Index Select Case VBA.Mid$(json_String, json_Index, 1) Case "{" Set json_ParseValue = json_ParseObject(json_String, json_Index) Case "[" Set json_ParseValue = json_ParseArray(json_String, json_Index) Case """", "'" json_ParseValue = json_ParseString(json_String, json_Index) Case Else If VBA.Mid$(json_String, json_Index, 4) = "true" Then json_ParseValue = True json_Index = json_Index + 4 ElseIf VBA.Mid$(json_String, json_Index, 5) = "false" Then json_ParseValue = False json_Index = json_Index + 5 ElseIf VBA.Mid$(json_String, json_Index, 4) = "null" Then json_ParseValue = Null json_Index = json_Index + 4 ElseIf VBA.InStr("+-0123456789", VBA.Mid$(json_String, json_Index, 1)) Then json_ParseValue = json_ParseNumber(json_String, json_Index) Else Err.Raise 10001, "JSONConverter", json_ParseErrorMessage(json_String, json_Index, "Expecting 'STRING', 'NUMBER', null, true, false, '{', or '['") End If End Select End Function Private Function json_ParseString(json_String As String, ByRef json_Index As Long) As String Dim json_Quote As String Dim json_Char As String Dim json_Code As String Dim json_Buffer As String Dim json_BufferPosition As Long Dim json_BufferLength As Long json_SkipSpaces json_String, json_Index ' Store opening quote to look for matching closing quote json_Quote = VBA.Mid$(json_String, json_Index, 1) json_Index = json_Index + 1 Do While json_Index > 0 And json_Index <= Len(json_String) json_Char = VBA.Mid$(json_String, json_Index, 1) Select Case json_Char Case "\" ' Escaped string, \\, or \/ json_Index = json_Index + 1 json_Char = VBA.Mid$(json_String, json_Index, 1) Select Case json_Char Case """", "\", "/", "'" json_BufferAppend json_Buffer, json_Char, json_BufferPosition, json_BufferLength json_Index = json_Index + 1 Case "b" json_BufferAppend json_Buffer, vbBack, json_BufferPosition, json_BufferLength json_Index = json_Index + 1 Case "f" json_BufferAppend json_Buffer, vbFormFeed, json_BufferPosition, json_BufferLength json_Index = json_Index + 1 Case "n" json_BufferAppend json_Buffer, vbCrLf, json_BufferPosition, json_BufferLength json_Index = json_Index + 1 Case "r" json_BufferAppend json_Buffer, vbCr, json_BufferPosition, json_BufferLength json_Index = json_Index + 1 Case "t" json_BufferAppend json_Buffer, vbTab, json_BufferPosition, json_BufferLength json_Index = json_Index + 1 Case "u" ' Unicode character escape (e.g. \u00a9 = Copyright) json_Index = json_Index + 1 json_Code = VBA.Mid$(json_String, json_Index, 4) json_BufferAppend json_Buffer, VBA.ChrW(VBA.Val("&h" + json_Code)), json_BufferPosition, json_BufferLength json_Index = json_Index + 4 End Select Case json_Quote json_ParseString = json_BufferToString(json_Buffer, json_BufferPosition) json_Index = json_Index + 1 Exit Function Case Else json_BufferAppend json_Buffer, json_Char, json_BufferPosition, json_BufferLength json_Index = json_Index + 1 End Select Loop End Function Private Function json_ParseNumber(json_String As String, ByRef json_Index As Long) As Variant Dim json_Char As String Dim json_Value As String Dim json_IsLargeNumber As Boolean json_SkipSpaces json_String, json_Index Do While json_Index > 0 And json_Index <= Len(json_String) json_Char = VBA.Mid$(json_String, json_Index, 1) If VBA.InStr("+-0123456789.eE", json_Char) Then ' Unlikely to have massive number, so use simple append rather than buffer here json_Value = json_Value & json_Char json_Index = json_Index + 1 Else ' Excel only stores 15 significant digits, so any numbers larger than that are truncated ' This can lead to issues when BIGINT's are used (e.g. for Ids or Credit Cards), as they will be invalid above 15 digits ' See: http://support.microsoft.com/kb/269370 ' ' Fix: Parse -> String, Convert -> String longer than 15/16 characters containing only numbers and decimal points -> Number ' (decimal doesn't factor into significant digit count, so if present check for 15 digits + decimal = 16) json_IsLargeNumber = IIf(InStr(json_Value, "."), Len(json_Value) >= 17, Len(json_Value) >= 16) If Not JsonOptions.UseDoubleForLargeNumbers And json_IsLargeNumber Then json_ParseNumber = json_Value Else ' VBA.Val does not use regional settings, so guard for comma is not needed json_ParseNumber = VBA.Val(json_Value) End If Exit Function End If Loop End Function Private Function json_ParseKey(json_String As String, ByRef json_Index As Long) As String ' Parse key with single or double quotes If VBA.Mid$(json_String, json_Index, 1) = """" Or VBA.Mid$(json_String, json_Index, 1) = "'" Then json_ParseKey = json_ParseString(json_String, json_Index) ElseIf JsonOptions.AllowUnquotedKeys Then Dim json_Char As String Do While json_Index > 0 And json_Index <= Len(json_String) json_Char = VBA.Mid$(json_String, json_Index, 1) If (json_Char <> " ") And (json_Char <> ":") Then json_ParseKey = json_ParseKey & json_Char json_Index = json_Index + 1 Else Exit Do End If Loop Else Err.Raise 10001, "JSONConverter", json_ParseErrorMessage(json_String, json_Index, "Expecting '""' or '''") End If ' Check for colon and skip if present or throw if not present json_SkipSpaces json_String, json_Index If VBA.Mid$(json_String, json_Index, 1) <> ":" Then Err.Raise 10001, "JSONConverter", json_ParseErrorMessage(json_String, json_Index, "Expecting ':'") Else json_Index = json_Index + 1 End If End Function Private Function json_IsUndefined(ByVal json_Value As Variant) As Boolean ' Empty / Nothing -> undefined Select Case VBA.VarType(json_Value) Case VBA.vbEmpty json_IsUndefined = True Case VBA.vbObject Select Case VBA.TypeName(json_Value) Case "Empty", "Nothing" json_IsUndefined = True End Select End Select End Function Private Function json_Encode(ByVal json_Text As Variant) As String ' Reference: http://www.ietf.org/rfc/rfc4627.txt ' Escape: ", \, /, backspace, form feed, line feed, carriage return, tab Dim json_Index As Long Dim json_Char As String Dim json_AscCode As Long Dim json_Buffer As String Dim json_BufferPosition As Long Dim json_BufferLength As Long For json_Index = 1 To VBA.Len(json_Text) json_Char = VBA.Mid$(json_Text, json_Index, 1) json_AscCode = VBA.AscW(json_Char) ' When AscW returns a negative number, it returns the twos complement form of that number. ' To convert the twos complement notation into normal binary notation, add 0xFFF to the return result. ' https://support.microsoft.com/en-us/kb/272138 If json_AscCode < 0 Then json_AscCode = json_AscCode + 65536 End If ' From spec, ", \, and control characters must be escaped (solidus is optional) Select Case json_AscCode Case 34 ' " -> 34 -> \" json_Char = "\""" Case 92 ' \ -> 92 -> \\ json_Char = "\\" Case 47 ' / -> 47 -> \/ (optional) If JsonOptions.EscapeSolidus Then json_Char = "\/" End If Case 8 ' backspace -> 8 -> \b json_Char = "\b" Case 12 ' form feed -> 12 -> \f json_Char = "\f" Case 10 ' line feed -> 10 -> \n json_Char = "\n" Case 13 ' carriage return -> 13 -> \r json_Char = "\r" Case 9 ' tab -> 9 -> \t json_Char = "\t" Case 0 To 31, 127 To 65535 ' Non-ascii characters -> convert to 4-digit hex json_Char = "\u" & VBA.Right$("0000" & VBA.Hex$(json_AscCode), 4) End Select json_BufferAppend json_Buffer, json_Char, json_BufferPosition, json_BufferLength Next json_Index json_Encode = json_BufferToString(json_Buffer, json_BufferPosition) End Function Private Function json_Peek(json_String As String, ByVal json_Index As Long, Optional json_NumberOfCharacters As Long = 1) As String ' "Peek" at the next number of characters without incrementing json_Index (ByVal instead of ByRef) json_SkipSpaces json_String, json_Index json_Peek = VBA.Mid$(json_String, json_Index, json_NumberOfCharacters) End Function Private Sub json_SkipSpaces(json_String As String, ByRef json_Index As Long) ' Increment index to skip over spaces Do While json_Index > 0 And json_Index <= VBA.Len(json_String) And VBA.Mid$(json_String, json_Index, 1) = " " json_Index = json_Index + 1 Loop End Sub Private Function json_StringIsLargeNumber(json_String As Variant) As Boolean ' Check if the given string is considered a "large number" ' (See json_ParseNumber) Dim json_Length As Long Dim json_CharIndex As Long json_Length = VBA.Len(json_String) ' Length with be at least 16 characters and assume will be less than 100 characters If json_Length >= 16 And json_Length <= 100 Then Dim json_CharCode As String json_StringIsLargeNumber = True For json_CharIndex = 1 To json_Length json_CharCode = VBA.Asc(VBA.Mid$(json_String, json_CharIndex, 1)) Select Case json_CharCode ' Look for .|0-9|E|e Case 46, 48 To 57, 69, 101 ' Continue through characters Case Else json_StringIsLargeNumber = False Exit Function End Select Next json_CharIndex End If End Function Private Function json_ParseErrorMessage(json_String As String, ByRef json_Index As Long, ErrorMessage As String) ' Provide detailed parse error message, including details of where and what occurred ' ' Example: ' Error parsing JSON: ' {"abcde":True} ' ^ ' Expecting 'STRING', 'NUMBER', null, true, false, '{', or '[' Dim json_StartIndex As Long Dim json_StopIndex As Long ' Include 10 characters before and after error (if possible) json_StartIndex = json_Index - 10 json_StopIndex = json_Index + 10 If json_StartIndex <= 0 Then json_StartIndex = 1 End If If json_StopIndex > VBA.Len(json_String) Then json_StopIndex = VBA.Len(json_String) End If json_ParseErrorMessage = "Error parsing JSON:" & VBA.vbNewLine & _ VBA.Mid$(json_String, json_StartIndex, json_StopIndex - json_StartIndex + 1) & VBA.vbNewLine & _ VBA.Space$(json_Index - json_StartIndex) & "^" & VBA.vbNewLine & _ ErrorMessage End Function Private Sub json_BufferAppend(ByRef json_Buffer As String, _ ByRef json_Append As Variant, _ ByRef json_BufferPosition As Long, _ ByRef json_BufferLength As Long) ' VBA can be slow to append strings due to allocating a new string for each append ' Instead of using the traditional append, allocate a large empty string and then copy string at append position ' ' Example: ' Buffer: "abc " ' Append: "def" ' Buffer Position: 3 ' Buffer Length: 5 ' ' Buffer position + Append length > Buffer length -> Append chunk of blank space to buffer ' Buffer: "abc " ' Buffer Length: 10 ' ' Put "def" into buffer at position 3 (0-based) ' Buffer: "abcdef " ' ' Approach based on cStringBuilder from vbAccelerator ' http://www.vbaccelerator.com/home/VB/Code/Techniques/RunTime_Debug_Tracing/VB6_Tracer_Utility_zip_cStringBuilder_cls.asp ' ' and clsStringAppend from Philip Swannell ' https://github.com/VBA-tools/VBA-JSON/pull/82 Dim json_AppendLength As Long Dim json_LengthPlusPosition As Long json_AppendLength = VBA.Len(json_Append) json_LengthPlusPosition = json_AppendLength + json_BufferPosition If json_LengthPlusPosition > json_BufferLength Then ' Appending would overflow buffer, add chunk ' (double buffer length or append length, whichever is bigger) Dim json_AddedLength As Long json_AddedLength = IIf(json_AppendLength > json_BufferLength, json_AppendLength, json_BufferLength) json_Buffer = json_Buffer & VBA.Space$(json_AddedLength) json_BufferLength = json_BufferLength + json_AddedLength End If ' Note: Namespacing with VBA.Mid$ doesn't work properly here, throwing compile error: ' Function call on left-hand side of assignment must return Variant or Object Mid$(json_Buffer, json_BufferPosition + 1, json_AppendLength) = CStr(json_Append) json_BufferPosition = json_BufferPosition + json_AppendLength End Sub Private Function json_BufferToString(ByRef json_Buffer As String, ByVal json_BufferPosition As Long) As String If json_BufferPosition > 0 Then json_BufferToString = VBA.Left$(json_Buffer, json_BufferPosition) End If End Function '' ' VBA-UTC v1.0.6 ' (c) Tim Hall - https://github.com/VBA-tools/VBA-UtcConverter ' ' UTC/ISO 8601 Converter for VBA ' ' Errors: ' 10011 - UTC parsing error ' 10012 - UTC conversion error ' 10013 - ISO 8601 parsing error ' 10014 - ISO 8601 conversion error ' ' @module UtcConverter ' @author [email protected] ' @license MIT (http://www.opensource.org/licenses/mit-license.php) '' ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ ' ' (Declarations moved to top) ' ============================================= ' ' Public Methods ' ============================================= ' '' ' Parse UTC date to local date ' ' @method ParseUtc ' @param {Date} UtcDate ' @return {Date} Local date ' @throws 10011 - UTC parsing error '' Public Function ParseUtc(utc_UtcDate As Date) As Date On Error GoTo utc_ErrorHandling #If Mac Then ParseUtc = utc_ConvertDate(utc_UtcDate) #Else Dim utc_TimeZoneInfo As utc_TIME_ZONE_INFORMATION Dim utc_LocalDate As utc_SYSTEMTIME utc_GetTimeZoneInformation utc_TimeZoneInfo utc_SystemTimeToTzSpecificLocalTime utc_TimeZoneInfo, utc_DateToSystemTime(utc_UtcDate), utc_LocalDate ParseUtc = utc_SystemTimeToDate(utc_LocalDate) #End If Exit Function utc_ErrorHandling: Err.Raise 10011, "UtcConverter.ParseUtc", "UTC parsing error: " & Err.Number & " - " & Err.Description End Function '' ' Convert local date to UTC date ' ' @method ConvertToUrc ' @param {Date} utc_LocalDate ' @return {Date} UTC date ' @throws 10012 - UTC conversion error '' Public Function ConvertToUtc(utc_LocalDate As Date) As Date On Error GoTo utc_ErrorHandling #If Mac Then ConvertToUtc = utc_ConvertDate(utc_LocalDate, utc_ConvertToUtc:=True) #Else Dim utc_TimeZoneInfo As utc_TIME_ZONE_INFORMATION Dim utc_UtcDate As utc_SYSTEMTIME utc_GetTimeZoneInformation utc_TimeZoneInfo utc_TzSpecificLocalTimeToSystemTime utc_TimeZoneInfo, utc_DateToSystemTime(utc_LocalDate), utc_UtcDate ConvertToUtc = utc_SystemTimeToDate(utc_UtcDate) #End If Exit Function utc_ErrorHandling: Err.Raise 10012, "UtcConverter.ConvertToUtc", "UTC conversion error: " & Err.Number & " - " & Err.Description End Function '' ' Parse ISO 8601 date string to local date ' ' @method ParseIso ' @param {Date} utc_IsoString ' @return {Date} Local date ' @throws 10013 - ISO 8601 parsing error '' Public Function ParseIso(utc_IsoString As String) As Date On Error GoTo utc_ErrorHandling Dim utc_Parts() As String Dim utc_DateParts() As String Dim utc_TimeParts() As String Dim utc_OffsetIndex As Long Dim utc_HasOffset As Boolean Dim utc_NegativeOffset As Boolean Dim utc_OffsetParts() As String Dim utc_Offset As Date utc_Parts = VBA.Split(utc_IsoString, "T") utc_DateParts = VBA.Split(utc_Parts(0), "-") ParseIso = VBA.DateSerial(VBA.CInt(utc_DateParts(0)), VBA.CInt(utc_DateParts(1)), VBA.CInt(utc_DateParts(2))) If UBound(utc_Parts) > 0 Then If VBA.InStr(utc_Parts(1), "Z") Then utc_TimeParts = VBA.Split(VBA.Replace(utc_Parts(1), "Z", ""), ":") Else utc_OffsetIndex = VBA.InStr(1, utc_Parts(1), "+") If utc_OffsetIndex = 0 Then utc_NegativeOffset = True utc_OffsetIndex = VBA.InStr(1, utc_Parts(1), "-") End If If utc_OffsetIndex > 0 Then utc_HasOffset = True utc_TimeParts = VBA.Split(VBA.Left$(utc_Parts(1), utc_OffsetIndex - 1), ":") utc_OffsetParts = VBA.Split(VBA.Right$(utc_Parts(1), Len(utc_Parts(1)) - utc_OffsetIndex), ":") Select Case UBound(utc_OffsetParts) Case 0 utc_Offset = TimeSerial(VBA.CInt(utc_OffsetParts(0)), 0, 0) Case 1 utc_Offset = TimeSerial(VBA.CInt(utc_OffsetParts(0)), VBA.CInt(utc_OffsetParts(1)), 0) Case 2 ' VBA.Val does not use regional settings, use for seconds to avoid decimal/comma issues utc_Offset = TimeSerial(VBA.CInt(utc_OffsetParts(0)), VBA.CInt(utc_OffsetParts(1)), Int(VBA.Val(utc_OffsetParts(2)))) End Select If utc_NegativeOffset Then: utc_Offset = -utc_Offset Else utc_TimeParts = VBA.Split(utc_Parts(1), ":") End If End If Select Case UBound(utc_TimeParts) Case 0 ParseIso = ParseIso + VBA.TimeSerial(VBA.CInt(utc_TimeParts(0)), 0, 0) Case 1 ParseIso = ParseIso + VBA.TimeSerial(VBA.CInt(utc_TimeParts(0)), VBA.CInt(utc_TimeParts(1)), 0) Case 2 ' VBA.Val does not use regional settings, use for seconds to avoid decimal/comma issues ParseIso = ParseIso + VBA.TimeSerial(VBA.CInt(utc_TimeParts(0)), VBA.CInt(utc_TimeParts(1)), Int(VBA.Val(utc_TimeParts(2)))) End Select ParseIso = ParseUtc(ParseIso) If utc_HasOffset Then ParseIso = ParseIso - utc_Offset End If End If Exit Function utc_ErrorHandling: Err.Raise 10013, "UtcConverter.ParseIso", "ISO 8601 parsing error for " & utc_IsoString & ": " & Err.Number & " - " & Err.Description End Function '' ' Convert local date to ISO 8601 string ' ' @method ConvertToIso ' @param {Date} utc_LocalDate ' @return {Date} ISO 8601 string ' @throws 10014 - ISO 8601 conversion error '' Public Function ConvertToIso(utc_LocalDate As Date) As String On Error GoTo utc_ErrorHandling ConvertToIso = VBA.Format$(ConvertToUtc(utc_LocalDate), "yyyy-mm-ddTHH:mm:ss.000Z") Exit Function utc_ErrorHandling: Err.Raise 10014, "UtcConverter.ConvertToIso", "ISO 8601 conversion error: " & Err.Number & " - " & Err.Description End Function ' ============================================= ' ' Private Functions ' ============================================= ' #If Mac Then Private Function utc_ConvertDate(utc_Value As Date, Optional utc_ConvertToUtc As Boolean = False) As Date Dim utc_ShellCommand As String Dim utc_Result As utc_ShellResult Dim utc_Parts() As String Dim utc_DateParts() As String Dim utc_TimeParts() As String If utc_ConvertToUtc Then utc_ShellCommand = "date -ur `date -jf '%Y-%m-%d %H:%M:%S' " & _ "'" & VBA.Format$(utc_Value, "yyyy-mm-dd HH:mm:ss") & "' " & _ " +'%s'` +'%Y-%m-%d %H:%M:%S'" Else utc_ShellCommand = "date -jf '%Y-%m-%d %H:%M:%S %z' " & _ "'" & VBA.Format$(utc_Value, "yyyy-mm-dd HH:mm:ss") & " +0000' " & _ "+'%Y-%m-%d %H:%M:%S'" End If utc_Result = utc_ExecuteInShell(utc_ShellCommand) If utc_Result.utc_Output = "" Then Err.Raise 10015, "UtcConverter.utc_ConvertDate", "'date' command failed" Else utc_Parts = Split(utc_Result.utc_Output, " ") utc_DateParts = Split(utc_Parts(0), "-") utc_TimeParts = Split(utc_Parts(1), ":") utc_ConvertDate = DateSerial(utc_DateParts(0), utc_DateParts(1), utc_DateParts(2)) + _ TimeSerial(utc_TimeParts(0), utc_TimeParts(1), utc_TimeParts(2)) End If End Function Private Function utc_ExecuteInShell(utc_ShellCommand As String) As utc_ShellResult #If VBA7 Then Dim utc_File As LongPtr Dim utc_Read As LongPtr #Else Dim utc_File As Long Dim utc_Read As Long #End If Dim utc_Chunk As String On Error GoTo utc_ErrorHandling utc_File = utc_popen(utc_ShellCommand, "r") If utc_File = 0 Then: Exit Function Do While utc_feof(utc_File) = 0 utc_Chunk = VBA.Space$(50) utc_Read = CLng(utc_fread(utc_Chunk, 1, Len(utc_Chunk) - 1, utc_File)) If utc_Read > 0 Then utc_Chunk = VBA.Left$(utc_Chunk, CLng(utc_Read)) utc_ExecuteInShell.utc_Output = utc_ExecuteInShell.utc_Output & utc_Chunk End If Loop utc_ErrorHandling: utc_ExecuteInShell.utc_ExitCode = CLng(utc_pclose(utc_File)) End Function #Else Private Function utc_DateToSystemTime(utc_Value As Date) As utc_SYSTEMTIME utc_DateToSystemTime.utc_wYear = VBA.Year(utc_Value) utc_DateToSystemTime.utc_wMonth = VBA.Month(utc_Value) utc_DateToSystemTime.utc_wDay = VBA.Day(utc_Value) utc_DateToSystemTime.utc_wHour = VBA.Hour(utc_Value) utc_DateToSystemTime.utc_wMinute = VBA.Minute(utc_Value) utc_DateToSystemTime.utc_wSecond = VBA.Second(utc_Value) utc_DateToSystemTime.utc_wMilliseconds = 0 End Function Private Function utc_SystemTimeToDate(utc_Value As utc_SYSTEMTIME) As Date utc_SystemTimeToDate = DateSerial(utc_Value.utc_wYear, utc_Value.utc_wMonth, utc_Value.utc_wDay) + _ TimeSerial(utc_Value.utc_wHour, utc_Value.utc_wMinute, utc_Value.utc_wSecond) End Function #End If

Loop Through Sheets And Books.md

Attribute VB_Name = "Module1" Sub LoopThroughWorksheets_Method1() ' -------------------------------------------------------------------------------------------------------------- 'If I want to declare a collection variable I have to declare it as a "SHEETS" collection object. 'This is because the "WORKSHEETS" property that is returned from a "WORKBOOK" object is a "SHEETS" 'collection, not a "WORKSHEETS" collection. A "SHEETS" collection object CONTAINS BOTH WORKSHEET OBJECTS '& CHART SHEET OBJECTS. ' -------------------------------------------------------------------------------------------------------------- Dim WrkShtCol As Sheets Dim WrkSht As Worksheet Set WrkShtCol = ActiveWorkbook.Worksheets For Each WrkSht In WrkShtCol WrkSht.Range("A1").Value = WrkSht.Name Next WrkSht End Sub Sub LoopThroughWorksheets_Method2() Dim WrkSht As Worksheet For Each WrkSht In ActiveWorkbook.Worksheets '<<< THIS IS STILL RETURNING A SHEETS COLLECTION OBJECT WrkSht.Range("A1").Value = WrkSht.Name Next WrkSht End Sub Sub LoopThroughWorksheets_Method3() ' -------------------------------------------------------------------------------------------------------------- 'The "THISWORKBOOK" method will only work in the WORKBOOK THAT CONTAINS THE CODE. 'For example, if I try to run this code while it is in my PERSONAL MACRO WORKBOOK, it will not work. 'This is because the "THISWORKBOOK" property returns a "WORKBOOK" object that represents the 'workbook where the CURRENT MACRO CODE IS RUNNING FROM. ' -------------------------------------------------------------------------------------------------------------- Dim WrkSht As Worksheet For Each WrkSht In ThisWorkbook.Worksheets With WrkSht.Range("A1") .Value = WrkSht.Name .Font.Bold = True End With Next WrkSht End Sub Sub LoopThroughWorksheets_Method4() Dim i As Integer For i = 1 To ActiveWorkbook.Worksheets.Count Worksheets(i).Range("A1").Value = "Hello" Next i End Sub Sub LoopThroughWorksheets_Method5() Dim i As Integer For i = ActiveWorkbook.Worksheets.Count To 1 Step -1 Worksheets(i).Range("A1").Value = "Hello" Next i End Sub Sub LoopThroughWorksheets_Method6() Dim i As Integer For i = 1 To ActiveWorkbook.Worksheets.Count Step 2 Worksheets(i).Range("A1").Value = "Hello" Next i End Sub

Loops - For Each.md

'For Each element In Group ' [statement 1] ' [statement 2] ' .... ' [statement n] ' [Exit For] ' [statement 11] ' [statement 22] 'Next Sub ForEachLoop() Dim WrkSht As Worksheet 'Loop through each worksheet (element) in the worksheet collection (group) For Each WrkSht In ActiveWorkbook.Worksheets Debug.Print WrkSht.Name Next WrkSht End Sub Sub ForEachLoopExit() Dim WrkSht As Worksheet 'Loop through each worksheet (element) in the worksheet collection (group) For Each WrkSht In ActiveWorkbook.Worksheets Debug.Print WrkSht.Name 'If you found the sheet then exit the for loop If WrkSht.Name = "MySheet" Then Exit For End If Next WrkSht End Sub Sub ForEachLoopSimple() Dim WrkSht As Worksheet 'Loop through each worksheet (element) in the worksheet collection (group) For Each WrkSht In ActiveWorkbook.Worksheets Debug.Print WrkSht.Name 'If you found the sheet then exit the for loop If WrkSht.Name = "MySheet" Then Exit For End If Next End Sub Sub NestedForEachLoop() Dim WrkSht As Worksheet Dim Rng As Range Dim Cel As Range 'Loop through each worksheet (element) in th worksheet collection (group) For Each WrkSht In ThisWorkbook.Worksheets 'Set a reference to a range. Set Rng = WrkSht.Range("A1:B2") 'Loop through the cells in that range. For Each Cel In Rng Cel.Value = 100 Next Cel Next WrkSht End Sub

Loops - For.md

'BASIC SYNTAX 'For counter = start To end [Step increment] ' {...statements...} 'Next [counter] 'Parameters or Arguments 'counter 'The loop counter variable. 'Start 'The starting value for counter. 'End 'The ending value for counter. 'increment 'Optional. The value that counter is incremented each pass through the loop. 'It can be a positive or negative number. 'If not specified, it will default to an increment of 1 so that each pass through the loop increases counter by 1. 'statements 'The statements of code to execute each pass through the loop. Sub ForLoops() 'The basic for loop For i = 1 To 10 Cells(i, 1).Value = i Next i End Sub Sub ForLoopsStep() 'The basic for loop For i = 1 To 10 Step 2 Cells(i, 2).Value = i Next i End Sub Sub ForLoopsReverse() 'For loop going in reverse order. For i = 10 To 1 Step -1 Cells(i, 3).Value = i Next i End Sub Sub NestedLoops() 'Outer Loop For i = 1 To 3 'Inner Loop For j = 12 To 16 Cells(j, i).Value = 100 Next j Next i End Sub Sub ExitForLoop() For i = 1 To 20 ' Display the index. Debug.Print i ' If index is 10, exit the loop. If i = 10 Then Exit For End If Next i End Sub

Variables - Run.md

Attribute VB_Name = "VariablesRun" Option Explicit 'Call my public variable. Sub CallPublicVariable() Call PrintPublicVariable MsgBox PublicVariable End Sub 'Call my private variable. Sub CallPrivateVariable() Call PrintPrivateVariable MsgBox PrivateVariable End Sub

Variables - Static.md

Attribute VB_Name = "VariablesStatic" Option Explicit Sub Static_Variables() Dim NumOne As Integer Static NumTwo As Integer NumOne = NumOne + 1 NumTwo = NumTwo + 1 MsgBox "Number One Value: " & NumOne MsgBox "Number Two Value: " & NumTwo End Sub 'Run to see static versus dim variable. Sub Run_Static_Procedure() Call Static_Variables End Sub

Variables.md

Attribute VB_Name = "Variables" Option Explicit Public PublicVariable As Integer Private PrivateVariable As Integer 'Populate the public variable. Sub PrintPublicVariable() PublicVariable = 1000 End Sub 'Populate the private variable. Sub PrintPrivateVariable() PrivateVariable = 2000 End Sub Sub CallPrivateVariable() Call PrintPrivateVariable MsgBox PrivateVariable End Sub

Webscraping.md

Sub InternetExplorerObject() Dim IEObject As InternetExplorer 'Create a new instance of the Internet Explorer Object Set IEObject = New InternetExplorer 'Make sure the app is visible IEObject.Visible = True 'Navigate to a URL we specify. IEObject.Navigate Url:="https://youtube.com", Flags:=navOpenInNewWindow 'One of the things we need to understand is that loading the page can take a while. 'We should always wait for the page to load before continuing on to the next step. 'This Loop will keep us waiting as long as the IEObject is in a Busy state or 'the ReadyState does not communicate complete. Do While IEObject.Busy = True Or IEObject.ReadyState <> READYSTATE_COMPLETE 'Wait one second, and then try again Application.Wait Now + TimeValue("00:00:01") Loop 'Print the URL we are currently at. Debug.Print IEObject.LocationURL 'Get the HTML document for the page Dim IEDocument As HTMLDocument Set IEDocument = IEObject.Document 'The simplest thing we can do is grab an element, and then the inner text. Debug.Print IEDocument.getElementById("header").innerText 'Grab a elements collection Dim IEElements As IHTMLElementCollection Set IEElements = IEDocument.getElementsByClassName("yt-shelf-grid-item yt-uix-shelfslider-item") Debug.Print IEElements.Length 'Grab a specific element. Dim IEElement As IHTMLElement Set IEElement = IEElements.Item(2) 'WARNING: THERE IS NO GUARANTEE THAT ALL THE ELEMENTS WILL CONTAIN THE SAME INFO Debug.Print "------------------" 'Print the title Debug.Print "TITLE" Debug.Print IEElement.Title Debug.Print "------------------" 'Print the className Debug.Print "CLASS NAME" Debug.Print IEElement.className Debug.Print "------------------" 'Print the InnerHTML Debug.Print "INNER HTML" Debug.Print IEElement.innerHTML Debug.Print "------------------" 'Print the ID Debug.Print "ID" Debug.Print IEElement.ID Debug.Print "------------------" 'Print the Inner Text Debug.Print "INNER TEXT" Debug.Print IEElement.innerText Debug.Print "------------------" 'Print the Parent Element Debug.Print "PARENT ELEMENT" Debug.Print IEElement.parentElement Debug.Print "------------------" 'Grab all the anchors Dim IEAnchors As IHTMLElementCollection Set IEAnchors = IEDocument.anchors 'Grab a specific anchor Dim IEAnchor As IHTMLAnchorElement Set IEAnchor = IEAnchors.Item(1) 'Lets get some details about one of those links. Debug.Print IEAnchor.host Debug.Print IEAnchor.hostname Debug.Print IEAnchor.pathname Debug.Print IEAnchor.protocol Debug.Print IEAnchor.protocolLong Debug.Print IEAnchor.href Debug.Print "------------------" 'Grab all the links in the document, these are basically the anchors Dim IELinks As IHTMLElementCollection Dim IELink As Object Set IELinks = IEDocument.Links Set IELink = IELinks.Item(1) Debug.Print IELink.href Debug.Print "------------------" 'Grab all the style sheets in the document Dim IEStyleSheets As IHTMLStyleSheetsCollection Set IEStyleSheets = IEDocument.styleSheets 'Grab a specific style sheet Dim IEStyleSheet As IHTMLStyleSheet Set IEStyleSheet = IEStyleSheets.Item(1) 'Grab the CSS Text Debug.Print IEStyleSheet.cssText Debug.Print "------------------" 'Grab all the images Dim IEImages As IHTMLElementCollection Dim IEImage As IHTMLImgElement 'Grab a single image Set IEImages = IEDocument.images Set IEImage = IEImages.Item(1) 'Get some information about our image Debug.Print IEImage.src Debug.Print IEImage.fileCreatedDate Debug.Print IEImage.fileSize Debug.Print IEImage.Height Debug.Print "------------------" Count = 1 'Drop each link into an excel range For Each IEImage In IEImages Cells(Count, 1).Value = IEImage.src Count = Count + 1 Next End Sub

WebscrapingTables.md

Sub WebScrapeTable() Dim IEObject As InternetExplorer 'Create a new instance of the Internet Explorer Object Set IEObject = New InternetExplorer 'Make sure the app is visible IEObject.Visible = True 'Navigate to a URL we specify. IEObject.Navigate Url:="https://en.wikipedia.org/wiki/Star_Wars", Flags:=navOpenInNewWindow 'One of the things we need to understand is that loading the page can take a while. 'We should always wait for the page to load before continuing on to the next step. 'This Loop will keep us waiting as long as the IEObject is in a Busy state or 'the ReadyState does not communicate complete. Do While IEObject.Busy = True Or IEObject.ReadyState <> READYSTATE_COMPLETE 'Wait one second, and then try again Application.Wait Now + TimeValue("00:00:01") Loop 'Print the URL we are currently at. Debug.Print IEObject.LocationURL 'Get the HTML document for the page Dim IEDocument As HTMLDocument Set IEDocument = IEObject.Document 'Declare our HTML collection that will consist of our tables. Dim IETables As IHTMLElementCollection Dim IETable As IHTMLTable Dim IERow As IHTMLTableRow Dim IECell As IHTMLTableCell 'Initalize an incrementer for the Row Count, this comes in handy for dumping data. RowCount = 1 'First grab all the 'table' tags in the document, and then grap a specific item using the index method. Set IETable = IEDocument.getElementsByTagName("table")(1) 'Determine the maximum depth of our table max_rows = IETable.Rows.Length 'Loop through each row in the table. For Each IERow In IETable.Rows 'Determine the maximum number of columns in each row. If RowCount = 1 Then max_cols = IERow.Cells.Length End If 'Initalize an incrementer for the Column Count, this comes in handy for dumping data. ColCount = 1 'Loop through each cell in the row, you can sort of consider this as a column. For Each IECell In IERow.Cells Debug.Print "----------" Debug.Print IECell.innerText 'Here is the tricky part, some cells span multiple columns. If they do then we need to handle them differently. If IECell.colSpan > 1 Then 'Loop the number of cells that it spans, and dump the SAME VALUE. For i = 1 To Application.WorksheetFunction.Min(IECell.colSpan, max_cols) 'If it is an element that spans multiple rows If IECell.rowSpan > 1 Then 'Then populate the number of rows, just make sure not to exceed the number of rows in the table. For j = RowCount To RowCount + IECell.rowSpan - 1 If j <= max_rows Then ThisWorkbook.Worksheets("Table_Extract").Cells(j, ColCount).Value = IECell.innerText End If Next 'If it doesn't span multiple rows. Else 'Dump the data as long as it's an empty cell. If ThisWorkbook.Worksheets("Table_Extract").Cells(RowCount, ColCount).Value = "" Then ThisWorkbook.Worksheets("Table_Extract").Cells(RowCount, ColCount).Value = IECell.innerText End If End If 'Go to the next column ColCount = ColCount + 1 Next 'Otherwise treat them like normal. Else 'If it is an element that spans multiple rows If IECell.rowSpan > 1 Then 'Then populate the number of rows, just make sure not to exceed the number of rows in the table. For i = RowCount To RowCount + IECell.rowSpan - 1 If i <= max_rows Then If ThisWorkbook.Worksheets("Table_Extract").Cells(i, ColCount).Value = "" Then ThisWorkbook.Worksheets("Table_Extract").Cells(i, ColCount).Value = IECell.innerText Else ThisWorkbook.Worksheets("Table_Extract").Cells(i, ColCount + 1).Value = IECell.innerText End If End If Next 'If it is an element that does not spans multiple rows Else 'Make sure it's a blank cell, and if it is dump the data other wise go to the next column after it. If ThisWorkbook.Worksheets("Table_Extract").Cells(RowCount, ColCount).Value = "" Then ThisWorkbook.Worksheets("Table_Extract").Cells(RowCount, ColCount).Value = IECell.innerText Else ThisWorkbook.Worksheets("Table_Extract").Cells(RowCount, ColCount + 1).Value = IECell.innerText End If End If 'Go to the next column ColCount = ColCount + 1 End If Next 'Go to the next row. RowCount = RowCount + 1 Next End Sub

Working With List Objects.md

Sub CreateListObject() Dim ListObj As ListObject Set ListObj = ActiveSheet.ListObjects.Add(SourceType:=xlSrcRange, _ Source:=Range("$A$1:$C$5"), _ XlListObjectHasHeaders:=xlNo, _ Destination:=Range("$I$1"), _ TableStyleName:="TableStyleLight1") 'PARMETER ONE: 'SourceType:= xlSrcExternal, (External Data Connection) _ xlSrcModel (PowerPivot Model), _ xlSrcQuery (Query), _ xlSrcRange (Range), _ xlSrcXml (XML) 'PARAMTER TWO: 'Source:= When SourceType equal xlSrcRange we need to pass through a range object. _ If Omitted, then the source will default to the range returned by the list range _ detection code. When SourceType equals xlSrcExternal an array of string values must be _ passed through with the following three elements: _ 0 - URL to SharePoint Site _ 1 - ListName _ 2 - View GUID 'PARAMETER THREE: 'LinkSource:= Indicates whether an external data source is to be linked to the ListObject object. _ If SourceType is xlSrcExternal, default is True. Invalid if SourceType is xlSrcRange , _ and will return an error if not omitted. 'PARAMETER FOUR: 'XlListObjectHasHeaders:= An xlYesNoGuess constant that indicates whether the data being imported has column labels. _ If the Source does not contain headers, Excel will automatically generate headers. _ Value Default: xlGuess. _ Value Yes: xlYes. _ Value No: xlNo. 'PARAMETER FIVE: 'Destination:= A Range object specifying a single-cell reference as the destination for the top-left corner of the new list object. _ If the Range object refers to more than one cell, an error is generated. The Destination argument must be specified when SourceType is set to xlSrcExternal. _ The Destination argument is ignored if SourceType is set to xlSrcRange. The destination range must be on the worksheet that _ contains the ListObjects collection specified by expression. New columns will be inserted at the Destination to fit the new list. _ Therefore, existing data will not be overwritten. 'PARAMETER SIX: 'TableStyleName:= This is the name of a table style that we can apply to the table, in this example we used TableStyleLight1. End Sub Sub CreateTableFromSharePointList() 'Declare Variables Dim Server As String Dim ListName As String Dim ViewName As String Dim ListObj As ListObject 'Get Connection String Paramaters Server = "https://petco.sharepoint.com/sites/AnalyticsCommunity/_vti_bin" '<<< THIS IS YOUR SHAREPOINT SITE REPLACE WIT THE PROPER URL & MAKE SURE Vti_bin IS AT THE END. ListName = "{6DC036F2-05F3-4EB9-A732-43E1C6827682}" '<<< This is the list name ViewName = "{5D8F3E3B-2425-4CCB-953C-22E82242EC05}" '<<< This is the view name 'TO GET THE LIST NAME/ID 'Go To the List in SharePoin, click Settings & then right click "Audience Target Settings" 'Click Copy link address & Paste it in VBA. 'https://petco.sharepoint.com/sites/AnalyticsCommunity/_layouts/ListEnableTargeting.aspx?List={6dc036f2-05f3-4eb9-a732-43e1c6827682} 'Delete Everything Before List & this is the List ID/Name: 'List={6dc036f2-05f3-4eb9-a732-43e1c6827682} 'TO GET THE VIEW ID 'Go to the list in SharePoint, then the list section at the top of the ribbon, click modify view, & copy the URL on the new page. 'https://petco.sharepoint.com/sites/AnalyticsCommunity/_layouts/15/ViewEdit.aspx?List=6dc036f2-05f3-4eb9-a732-43e1c6827682&View=%7B5D8F3E3B-2425-4CCB-953C-22E82242EC05%7D&Source=https%3A%2F%2Fpetco%2Esharepoint%2Ecom%2Fsites%2FAnalyticsCommunity%2FLists%2FPlatforms_Master%2FAllItems%2Easpx 'Keeo only the View Section 'View=%7B5D8F3E3B-2425-4CCB-953C-22E82242EC05%7D 'Replace %7B with "{" & %7D with "}", you now have the View ID. 'View={5D8F3E3B-2425-4CCB-953C-22E82242EC05} Set ListObj = ActiveSheet.ListObjects.Add(SourceType:=xlSrcExternal, _ Source:=Array(Server, ListName, ViewName), _ XlListObjectHasHeaders:=xlYes, _ LinkSource:=xlYes, _ Destination:=Range("$A$21"), _ TableStyleName:="TableStyleLight1") End Sub Sub SelectListObject() Dim LisObj As ListObject Set LisObj = ActiveSheet.ListObjects(2) LisObj.Range.Select LisObj.HeaderRowRange.Select LisObj.DataBodyRange.Select LisObj.TotalsRowRange.Select End Sub

Myths of Babylonia and Assyria, by Donald A. MacKenzie.txt

Sacred Texts Ancient Near East Index Previous Next Buy this Book on Kindle Myths of Babylonia and Assyria, by Donald A. MacKenzie, [1915], at sacred-texts.com p. 21 CHAPTER II The Land of Rivers and the God of the Deep Fertility of Ancient Babylonia--Rivers, Canals, Seasons, and Climate--Early Trade and Foreign Influences--Local Religious Cults--Ea, God of the Deep, identical with Oannes of Berosus--Origin as a Sacred Fish--Compared with Brahma and Vishnu--Flood Legends in Babylonia and India--Fish Deities in Babylonia and Egypt--Fish God as a Corn God--The River as Creator--Ea an Artisan God, and links with Egypt and India--Ea as the Hebrew Jah--Ea and Varuna are Water and Sky Gods--The Babylonian Dagan and Dagon of the Philistines--Deities of Water and Harvest in Phoenicia, Greece, Rome, Scotland, Scandinavia, Ireland, and Egypt--Ea's Spouse Damkina--Demons of Ocean in Babylonia and India--Anu, God of the Sky--Enlil, Storm and War God of Nippur, like Adad, Odin, &c.--Early Gods of Babylonia and Egypt of common origin--Ea's City as Cradle of Sumerian Civilization. ANCIENT Babylonia was for over four thousand years the garden of Western Asia. In the days of Hezekiah and Isaiah, when it had come under the sway of the younger civilization of Assyria on the north, it was "a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey". 1 Herodotus found it still flourishing and extremely fertile. "This territory", he wrote, "is of all that we know the best by far for producing grain; it is so good that it returns as much as two hundredfold for the average, and, when it bears at its best, it produces three hundredfold. The blades of the wheat and barley there grow to be full four fingers broad; p. 22 and from millet and sesame seed, how large a tree grows, I know myself, but shall not record, being well aware that even what has already been said relating to the crops produced has been enough to cause disbelief in those who have not visited Babylonia." 1 To-day great tracts of undulating moorland, which aforetime yielded two and three crops a year, are in summer partly barren wastes and partly jungle and reedy swamp. Bedouins camp beside sandy heaps which were once populous and thriving cities, and here and there the shrunken remnants of a people once great and influential eke out precarious livings under the oppression of Turkish tax-gatherers who are scarcely less considerate than the plundering nomads of the desert. This historic country is bounded on the east by Persia and on the west by the Arabian desert. In shape somewhat resembling a fish, it lies between the two great rivers, the Tigris and the Euphrates, too miles wide at its broadest part, and narrowing to 35 miles towards the "tail" in the latitude of Baghdad; the "head" converges to a point above Basra, where the rivers meet and form the Shatt-el-Arab, which pours into the Persian Gulf after meeting the Karun and drawing away the main volume of that double-mouthed river. The distance from Baghdad to Basra is about 300 miles, and the area traversed by the Shatt-el-Arab is slowly extending at the rate of a mile every thirty years or so, as a result of the steady accumulation of silt and mud carried down by the Tigris and Euphrates. When Sumeria was beginning to flourish, these two rivers had separate outlets, and Eridu, the seat of the cult of the sea god Ea, which now lies 125 miles inland, was a seaport at the head of the Persian Gulf. A day's journey separated the river mouths when p. 23 [paragraph continues]Alexander the Great broke the power of the Persian Empire. In the days of Babylonia's prosperity the Euphrates was hailed as "the soul of the land" and the Tigris as "the bestower of blessings". Skilful engineers had solved the problem of water distribution by irrigating sun-parched areas and preventing the excessive flooding of those districts which are now rendered impassable swamps when the rivers overflow. A network of canals was constructed throughout the country, which restricted the destructive tendencies of the Tigris and Euphrates and developed to a high degree their potentialities as fertilizing agencies. The greatest of these canals appear to have been anciently river beds. One, which is called Shatt en Nil to the north, and Shatt el Kar to the south, curved eastward from Babylon, and sweeping past Nippur, flowed like the letter S towards Larsa and then rejoined the river. It is believed to mark the course followed in the early Sumerian period by the Euphrates river, which has moved steadily westward many miles beyond the sites of ancient cities that were erected on its banks. Another important canal, the Shatt el Hai, crossed the plain from the Tigris to its sister river, which lies lower at this point, and does not run so fast. Where the artificial canals were constructed on higher levels than the streams which fed them, the water was raised by contrivances known as "shaddufs"; the buckets or skin bags were roped to a weighted beam, with the aid of which they were swung up by workmen and emptied into the canals. It is possible that this toilsome mode of irrigation was substituted in favourable parts by the primitive water wheels which are used in our own day by the inhabitants of the country who cultivate strips of land along the river banks. In Babylonia there are two seasons--the rainy and p. 24 the dry. Rain falls from November till March, and the plain is carpeted in spring by patches of vivid green verdure and brilliant wild flowers. Then the period of drought ensues; the sun rapidly burns up all vegetation, and everywhere the eye is wearied by long stretches of brown and yellow desert. Occasional sandstorms darken the heavens, sweeping over sterile wastes and piling up the shapeless mounds which mark the sites of ancient cities. Meanwhile the rivers are increasing in volume, being fed by the melting snows at their mountain sources far to the north. The swift Tigris, which is 1146 miles long, begins to rise early in March and reaches its highest level in May; before the end of June it again subsides. More sluggish in movement, the Euphrates, which is 1780 miles long, shows signs of rising a fortnight later than the Tigris, and is in flood for a more extended period; it does not shrink to its lowest level until early in September. By controlling the flow of these mighty rivers, preventing disastrous floods, and storing and distributing surplus water, the ancient Babylonians developed to the full the natural resources of their country, and made it--what it may once again become--one of the fairest and most habitable areas in the world. Nature conferred upon them bountiful rewards for their labour; trade and industries flourished, and the cities increased in splendour and strength. Then as now the heat was great during the long summer, but remarkably dry and unvarying, while the air was ever wonderfully transparent under cloudless skies of vivid blue. The nights were cool and of great beauty, whether in brilliant moonlight or when ponds and canals were jewelled by the lustrous displays of clear and numerous stars which glorified that homeland of the earliest astronomers. Babylonia is a treeless country, and timber had to be p. 25 imported from the earliest times. The date palm was probably introduced by man, as were certainly the vine and the fig tree, which were widely cultivated, especially in the north. Stone, suitable for building, was very scarce, and limestone, alabaster, marble, and basalt had to be taken from northern Mesopotamia, where the mountains also yield copper and lead and iron. Except Eridu, where ancient workers quarried sandstone from its sea-shaped ridge, all the cities were built of brick, an excellent clay being found in abundance. When brick walls were cemented with bitumen they were given great stability. This resinous substance is found in the north and south. It bubbles up through crevices of rocks on river banks and forms small ponds. Two famous springs at modern Hit, on the Euphrates, have been drawn upon from time immemorial. "From one", writes a traveller, "flows hot water black with bitumen, while the other discharges intermittently bitumen, or, after a rainstorm, bitumen and cold water. . . . Where rocks crop out in the plain above Hit, they are full of seams of bitumen." 1 Present-day Arabs call it "kiyara", and export it for coating boats and roofs; they also use it as an antiseptic, and apply it to cure the skin diseases from which camels suffer. Sumeria had many surplus products, including corn and figs, pottery, fine wool and woven garments, to offer in exchange for what it most required from other countries. It must, therefore, have had a brisk and flourishing foreign trade at an exceedingly remote period. No doubt numerous alien merchants were attracted to its cities, and it may be that they induced or encouraged Semitic and other raiders to overthrow governments and form military aristocracies, so that they themselves might obtain necessary concessions and achieve a degree of p. 26 political ascendancy. It does not follow, however, that the peasant class was greatly affected by periodic revolutions of this kind, which brought little more to them than a change of rulers. The needs of the country necessitated the continuance of agricultural methods and the rigid observance of existing land laws; indeed, these constituted the basis of Sumerian prosperity. Conquerors have ever sought reward not merely in spoil, but also the services of the conquered. In northern Babylonia the invaders apparently found it necessary to conciliate and secure the continued allegiance of the tillers of the soil. Law and religion being closely associated, they had to adapt their gods to suit the requirements of existing social and political organizations. A deity of pastoral nomads had to receive attributes which would give him an agricultural significance; one of rural character had to be changed to respond to the various calls of city life. Besides, local gods could not be ignored on account of their popularity. As a result, imported beliefs and religious customs must have been fused and absorbed according to their bearing on modes of life in various localities. It is probable that the complex character of certain deities was due to the process of adjustment to which they were subjected in new environments. The petty kingdoms of Sumeria appear to have been tribal in origin. Each city was presided over by a deity who was the nominal owner of the surrounding arable land, farms were rented or purchased from the priesthood, and pasture was held in common. As in Egypt, where we find, for instance, the artisan god Ptah supreme at Memphis, the sun god Ra at Heliopolis, and the cat goddess Bast at Bubastis, the various local Sumerian and Akkadian deities had distinctive characteristics, and similarly showed a tendency to absorb the attributes of their p. 27 rivals. The chief deity of a state was the central figure in a pantheon, which had its political aspect and influenced the growth of local theology. Cities, however, did not, as a rule, bear the names of deities, which suggests that several were founded when Sumerian religion was in its early animistic stages, and gods and goddesses were not sharply defined from the various spirit groups. A distinctive and characteristic Sumerian god was Ea, who was supreme at the ancient sea-deserted port of Eridu. He is identified with the Oannes of Berosus, 1 who referred to the deity as "a creature endowed with reason, with a body like that of a fish, with feet below like those of a man, with a fish's tail". This description recalls the familiar figures of Egyptian gods and priests attired in the skins of the sacred animals from whom their powers were derived, and the fairy lore about swan maids and men, and the seals and other animals who could divest themselves of their "skin coverings" and appear in human shape. Originally Ea may have been a sacred fish. The Indian creative gods Brahma and Vishnu had fish forms. In Sanskrit literature Manu, the eponymous "first man", is instructed by the fish to build a ship in which to save himself when the world would be purged by the rising waters. Ea befriended in similar manner the Babylonian Noah, called Pir-napishtim, advising him to build a vessel so as to be prepared for the approaching Deluge. Indeed the Indian legend appears to throw light on the original Sumerian conception of Ea. It relates that when the fish was small and in danger of being swallowed by other fish in a stream it appealed to Manu for protection. The p. 28 sage at once lifted up the fish and placed it in a jar of water. It gradually increased in bulk, and he transferred it next to a tank and then to the river Ganges. In time the fish complained to Manu that the river was too small for it, so he carried it to the sea. For these services the god in fish form instructed Manu regarding the approaching flood, and afterwards piloted his ship through the weltering waters until it rested on a mountain top. 1 If this Indian myth is of Babylonian origin, as appears probable, it may be that the spirit of the river Euphrates, "the soul of the land", was identified with a migrating fish. The growth of the fish suggests the growth of the river rising in flood. In Celtic folk tales high tides and valley floods are accounted for by the presence of a "great beast" in sea, loch, or river. In a class of legends, "specially connected with the worship of Atargatis", wrote Professor Robertson Smith, "the divine life of the waters resides in the sacred fish that inhabit them. Atargatis and her son, according to a legend common to Hierapolis and Ascalon, plunged into the waters--in the first case the Euphrates, in the second the sacred pool at the temple near the town--and were changed into fishes". The idea is that "where a god dies, that is, ceases to exist in human form, his life passes into the waters where he is buried; and this again is merely a theory to bring the divine water or the divine fish into harmony with anthropomorphic ideas. The same thing was sometimes effected in another way by saying that the anthropomorphic deity was born from the water, as Aphrodite sprang from sea foam, or as Atargatis, in another form of the Euphrates legend, . . . was born of an egg which the sacred fishes found in the Euphrates and pushed ashore." 2 As "Shar Apsi", Ea was the "King of the Watery p. 29 [paragraph continues]Deep". The reference, however, according to Jastrow, "is not to the salt ocean, but the sweet waters flowing under the earth which feed the streams, and through streams and canals irrigate the fields". 1 As Babylonia was fertilized by its rivers, Ea, the fish god, was a fertilizing deity. In Egypt the "Mother of Mendes" is depicted carrying a fish upon her head; she links with Isis and Hathor; her husband is Ba-neb-Tettu, a form of Ptah, Osiris, and Ra, and as a god of fertility he is symbolized by the ram. Another Egyptian fish deity was the god Rem, whose name signifies "to weep"; he wept fertilizing tears, and corn was sown and reaped amidst lamentations. He may be identical with Remi, who was a phase of Sebek, the crocodile god, a developed attribute of Nu, the vague primitive Egyptian deity who symbolized the primordial deep. The connection between a fish god and a corn god is not necessarily remote when we consider that in Babylonia and Egypt the harvest was the gift of the rivers. The Euphrates, indeed, was hailed as a creator of all that grew on its banks. O thou River who didst create all things, When the great gods dug thee out, They set prosperity upon thy banks, Within thee Ea, the King of the Deep, created his dwelling . . . Thou judgest the cause of mankind! O River, thou art mighty! O River, thou art supreme! O River, thou art righteous! 2 In serving Ea, the embodiment or the water spirit, by leading him, as the Indian Manu led the Creator and "Preserver" in fish form, from river to water pot, water pot to pond or canal, and then again to river and ocean, p. 30 the Babylonians became expert engineers and experienced agriculturists, the makers of bricks, the builders of cities, the framers of laws. Indeed, their civilization was a growth of Ea worship. Ea was their instructor. Berosus states that, as Oannes, he lived in the Persian Gulf, and every day came ashore to instruct the inhabitants of Eridu how to make canals, to grow crops, to work metals, to make pottery and bricks, and to build temples; he was the artisan god--Nun-ura, "god of the potter"; Kuski-banda, "god of goldsmiths", &c.--the divine patron of the arts and crafts. "Ea knoweth everything", chanted the hymn maker. He taught the people how to form and use alphabetic signs and instructed them in mathematics: he gave them their code of laws. Like the Egyptian artisan god Ptah, and the linking deity Khnumu, Ea was the "potter or moulder of gods and man". Ptah moulded the first man on his potter's wheel: he also moulded the sun and moon; he shaped the universe and hammered out the copper sky. Ea built the world "as an architect builds a house". 1 Similarly the Vedic Indra, who wielded a hammer like Ptah, fashioned the universe after the simple manner in which the Aryans made their wooden dwellings. 2 Like Ptah, Ea also developed from an artisan god into a sublime Creator in the highest sense, not merely as a producer of crops. His word became the creative force; he named those things he desired to be, and they came into existence. "Who but Ea creates things", exclaimed a priestly poet. This change from artisan god to creator (Nudimmud) may have been due to the tendency of early religious cults to attach to their chief god the attributes of rivals exalted at other centres. p. 31 Ea, whose name is also rendered Aa, was identified with Ya, Ya’u, or Au, the Jah of the Hebrews. "In Ya-Daganu, 'Jah is Dagon'", writes Professor Pinches, "we have the elements reversed, showing a wish to identify Jah with Dagon, rather than Dagon with Jah; whilst another interesting name, Au-Aa, shows an identification of Jah with Aa, two names which have every appearance of being etymologically connected." Jah's name "is one of the words for 'god' in the Assyro-Babylonian language". 1 Ea was "Enki", "lord of the world", or "lord of what is beneath"; Amma-ana-ki, "lord of heaven and earth"; Sa-kalama, "ruler of the land", as well as Engur, "god of the abyss", Naqbu, "the deep", and Lugal-ida, "king of the river". As rain fell from "the waters above the firmament", the god of waters was also a sky and earth god. The Indian Varuna was similarly a sky as well as an ocean god before the theorizing and systematizing Brahmanic teachers relegated him to a permanent abode at the bottom of the sea. It may be that Ea-Oannes and Varuna were of common origin. Another Babylonian deity, named Dagan, is believed to be identical with Ea. His worship was certainly of great antiquity. "Hammurabi", writes Professor Pinches, "seems to speak of the Euphrates as being 'the boundary of Dagan', whom he calls his creator. In later inscriptions the form Daguna, which approaches nearer to the West Semitic form (Dagon of the Philistines), is found in a few personal names. 2 It is possible that the Philistine deity Dagon was a p. 32 specialized form of ancient Ea, who was either imported from Babylonia or was a sea god of more than one branch of the Mediterranean race. The authorities are at variance regarding the form and attributes of Dagan. Our know-ledge regarding him is derived mainly from the Bible. He was a national rather than a city god. There are references to a Beth-dagon 1, "house or city of Dagon"; he had also a temple at Gaza, and Samson destroyed it by pulling down the two middle pillars which were its main support. 2 A third temple was situated in Ashdod. When the captured ark of the Israelites was placed in it the image of Dagon "fell on his face", with the result that "the head of Dagon and both the palms of his hands were cut off upon the threshold; only the stump of Dagon was left". 3 A further reference to "the threshold of Dagon" suggests that the god had feet like Ea-Oannes. Those who hold that Dagon had a fish form derive his name from the Semitic "dag = a fish", and suggest that after the idol fell only the fishy part (dāgo) was left. On the other hand, it was argued that Dagon was a corn god, and that the resemblance between the words Dagan and Dagon are accidental. Professor Sayce makes reference in this connection to a crystal seal from Phoenicia in the Ashmolean Museum, Oxford, bearing an inscription which he reads as Baal-dagon. Near the name is an ear of corn, and other symbols, such as the winged solar disc, a gazelle, and several stars, but there is no fish. It may be, of course, that Baal-dagon represents a fusion of deities. As we have seen in the case of Ea-Oannes and the deities of Mendes, a fish god may also be a corn god, a land animal god and a god of ocean and the sky. The offering of golden mice representing "your mice that mar the p. 33 land", 1 made by the Philistines, suggests that Dagon was the fertilizing harvest god, among other things, whose usefulness had been impaired, as they believed, by the mistake committed of placing the ark of Israel in the temple at Ashdod. The Philistines came from Crete, and if their Dagon was imported from that island, he may have had some connection with Poseidon, whose worship extended throughout Greece. This god of the sea, who is somewhat like the Roman Neptune, carried a lightning trident and caused earthquakes. He was a brother of Zeus, the sky and atmosphere deity, and had bull and horse forms. As a horse he pursued Demeter, the earth and corn goddess, and, like Ea, he instructed mankind, but especially in the art of training horses. In his train were the Tritons, half men, half fishes, and the water fairies, the Nereids. Bulls, boars, and rams were offered to this sea god of fertility. Amphitrite was his spouse. An obscure god Shony, the Oannes of the Scottish Hebrides, received oblations from those who depended for their agricultural prosperity on his gifts of fertilizing seaweed. He is referred to in Martin's Western Isles, and is not yet forgotten. The Eddie sea god Njord of Noatun was the father of Frey, the harvest god. Dagda, the Irish corn god, had for wife Boann, the goddess of the river Boyne. Osiris and Isis of Egypt were associated with the Nile. The connection between agriculture and the water supply was too obvious to escape the early symbolists, and many other proofs of this than those referred to could be given. Ea's "faithful spouse" was the goddess Damkina, who was also called Nin-ki, "lady of the earth". "May Ea make thee glad", chanted the priests. "May Damkina, queen of the deep, illumine thee with her countenance; p. 34 may Merodach (Marduk), the mighty overseer of the Igigi (heavenly spirits), exalt thy head." Merodach was their son: in time he became the Bel, or "Lord", of the Babylonian pantheon. Like the Indian Varuna, the sea god, Ea-Oannes had control over the spirits and demons of the deep. The "ferryman" who kept watch over the river of death was called Arad-Ea, "servant of Ea". There are also references to sea maidens, the Babylonian mermaids, or Nereids. We have a glimpse of sea giants, which resemble the Indian Danavas and Daityas of ocean, in the chant: Seven are they, seven are they, In the ocean deep seven are they, Battening in heaven seven are they, Bred in the depths of ocean. . . . Of these seven the first is the south wind, The second a dragon with mouth agape. . . . 1 [paragraph continues]A suggestion of the Vedic Vritra and his horde of monsters. These seven demons were also "the messengers of Anu", who, although specialized as a sky god in more than one pantheon, appears to have been closely associated with Ea in the earliest Sumerian period. His name, signifying "the high one", is derived from "ana", "heaven"; he was the city god of Erech (Uruk). It is possible that he was developed as an atmospheric god with solar and lunar attributes. The seven demons, who were his messengers, recall the stormy Maruts, the followers of Indra. They are referred to as Forcing their way with baneful windstorms, Mighty destroyers, the deluge of the storm god, Stalking at the right hand of the storm god. 2 p. 35 When we deal with a deity in his most archaic form it is difficult to distinguish him from a demon. Even the beneficent Ea is associated with monsters and furies. "Evil spirits", according to a Babylonian chant, were "the bitter venom of the gods". Those attached to a deity as "attendants" appear to represent the original animistic group from which he evolved. In each district the character of the deity was shaped to accord with local conditions. At Nippur, which was situated on the vague and shifting boundary line between Sumer and Akkad, the chief god was Enlil, whose name is translated "lord of mist", "lord of might", and "lord of demons" by various authorities. He was a storm god and a war god, and "lord of heaven and earth", like Ea and Anu. An atmospheric deity, he shares the attributes of the Indian Indra, the thunder and rain god, and Vayu, the wind god; he also resembles the Semitic Adad or Rim-man, who links with the Hittite Tarku. All these are deities of tempest and the mountains--Wild Huntsmen in the Raging Host. The name of Enlil's temple at Nippur has been translated as "mountain house", or "like a mountain", and the theory obtained for a time that the god must therefore have been imported by a people from the hills. But as the ideogram for "mountain" and "land" was used in the earliest times, as King shows, with reference to foreign countries, 1 it is more probable that Enlil was exalted as a world god who had dominion over not only Sumer and Akkad, but also the territories occupied by the rivals and enemies of the early Babylonians. Enlil is known as the "older Bel" (lord), to distinguish him from Bel Merodach of Babylon. He was p. 36 the chief figure in a triad in which he figured as earth god, with Anu as god of the sky and Ea as god of the deep. This classification suggests that Nippur had either risen in political importance and dominated the cities of Erech and Eridu, or that its priests were influential at the court of a ruler who was the overlord of several city states. Associated with Bel Enlil was Beltis, later known as "Beltu--the lady". She appears to be identical with the other great goddesses, Ishtar, Nana, Zer-panitum, &c., a "Great Mother", or consort of an early god with whom she was equal in power and dignity. In the later systematized theology of the Babylonians we seem to trace the fragments of a primitive mythology which was vague in outline, for the deities were not sharply defined, and existed in groups. Enneads were formed in Egypt by placing a local god at the head of a group of eight elder deities. The sun god Ra was the chief figure of the earliest pantheon of this character at Heliopolis, while at Hermopolis the leader was the lunar god Thoth. Professor Budge is of opinion that "both the Sumerians and the early Egyptians derived their primeval gods from some common but exceedingly ancient source", for he finds in the Babylonian and Nile valleys that there is a resemblance between two early groups which "seems to be too close to be accidental". 1 The Egyptian group comprises four pairs of vague gods and goddesses--Nu and his consort Nut, Hehu and his consort Hehut, Kekui and his consort Kekuit, and Kerh and his consort Kerhet. "Man always has fashioned", he says, "and probably always will fashion, his god or gods in his own image, and he has always, having reached a certain stage in development, given to his gods wives p. 37 and offspring; but the nature of the position taken by the wives of the gods depends upon the nature of the position of women in the households of those who write the legends and the traditions of the gods. The gods of the oldest company in Egypt were, the writer believes, invented by people in whose households women held a high position, and among whom they possessed more power than is usually the case with Oriental peoples." 1 We cannot say definitely what these various deities represent. Nu was the spirit of the primordial deep, and Nut of the waters above the heavens, the mother of moon and sun and the stars. The others were phases of light and darkness and the forces of nature in activity and repose. Nu is represented in Babylonian mythology by Apsu-Rishtu, and Nut by Mummu-Tiamat or Tiawath; the next pair is Lachmu and Lachamu, and the third, Anshar and Kishar. The fourth pair is missing, but the names of Anu and Ea (as Nudimmud) are mentioned in the first tablet of the Creation series, and the name of a third is lost. Professor Budge thinks that the Assyrian editors substituted the ancient triad of Anu, Ea, and Enlil for the pair which would correspond to those found in Egypt. Originally the wives of Anu and Ea may have made up the group of eight primitive deities. There can be little doubt but that Ea, as he survives to us, is of later characterization than the first pair of primitive deities who symbolized the deep. The attributes of this beneficent god reflect the progress, and the social and moral ideals of a people well advanced in civilization. He rewarded mankind for the services they rendered to him; he was their leader and instructor; he achieved for them the victories over the destructive forces p. 38 of nature. In brief, he was the dragon slayer, a distinction, by the way, which was attached in later times to his son Merodach, the Babylonian god, although Ea was still credited with the victory over the dragon's husband. When Ea was one of the pre-Babylonian group--the triad of Bel-Enlil, Anu, and Ea--he resembled the Indian Vishnu, the Preserver, while Bel-Enlil resembled Shiva, the Destroyer, and Anu, the father, supreme Brahma, the Creator and Father of All, the difference in exact adjustment being due, perhaps, to Sumerian political conditions. Ea, as we have seen, symbolized the beneficence of the waters; their destructive force was represented by Tiamat or Tiawath, the dragon, and Apsu, her husband, the arch-enemy of the gods. We shall find these elder demons figuring in the Babylonian Creation myth, which receives treatment in a later chapter. The ancient Sumerian city of Eridu, which means "on the seashore", was invested with great sanctity from the earliest times, and Ea, the "great magician of the gods", was invoked by workers of spells, the priestly magicians of historic Babylonia. Excavations have shown that Eridu was protected by a retaining wall of sandstone, of which material many of its houses were made. In its temple tower, built of brick, was a marble stairway, and evidences have been forthcoming that in the later Sumerian period the structure was lavishly adorned. It is referred to in the fragments of early literature which have survived as "the splendid house, shady as the forest", that "none may enter". The mythological spell exercised by Eridu in later times suggests that the civilization of Sumeria owed much to the worshippers of Ea. At the sacred city the first man was created: there the souls p. 39 of the dead passed towards the great Deep. Its proximity to the sea--Ea was Nin-bubu, "god of the sailor"--may have brought it into contact with other peoples and other early civilizations. Like the early Egyptians, the early Sumerians may have been in touch with Punt (Somali-land), which some regard as the cradle of the Mediterranean race. The Egyptians obtained from that sacred land incense-bearing trees which had magical potency. In a fragmentary Babylonian charm there is a reference to a sacred tree or bush at Eridu. Professor Sayce has suggested that it is the Biblical "Tree of Life" in the Garden of Eden. His translations of certain vital words, however, is sharply questioned by Mr. R. Campbell Thompson of the British Museum, who does not accept the theory. 1 It may be that Ea's sacred bush or tree is a survival of tree and water worship. If Eridu was not the "cradle" of the Sumerian race, it was possibly the cradle of Sumerian civilization. Here, amidst the shifting rivers in early times, the agriculturists may have learned to control and distribute the water supply by utilizing dried-up beds of streams to irrigate the land. Whatever successes they achieved were credited to Ea, their instructor and patron; he was Nadimmud, "god of everything". Footnotes 21:1 2 Kings, xviii, 32. 22:1 Herodotus, i, 193. 25:1 Peter's Nippur, i, p. 160. 27:1 A Babylonian priest of Bel Merodach. In the third century B.C. he composed in Greek a history of his native land, which has perished. Extracts from it are given by Eusebius, Josephus, Apollodorus, and others. 28:1 Indian Myth and Legend, pp. 140, 141. 28:2 The Religion of the Semites, pp. 159, 160. 29:1 Religion of Babylonia and Assyria, M. Jastrow, p. 88. 29:2 The Seven Tablets of Creation, L. W. King, vol. i, p. 129. 30:1 Religious Belief in Babylonia and Assyria, M. Jastrow, p. 88. 30:2 Cosmology of the Rigveda, Wallis, and Indian Myth and Legend, p. 10. 31:1 The Old Testament in the Light of the Historical Records and Legends of Assyria and Babylonia, T. G. Pinches, pp. 59-61. 31:2 The Religion of Babylonia and Assyria, T. G. Pinches, pp. 91, 92. 32:1 Joshua, xv, 41; xix, 27. 32:2 Judges, xvi, 1. 32:3 1 Sam., v, 1-9. 33:1 1 Sam., vi, 5. 34:1 The Devils and Evil Spirits of Babylonia, R. Campbell Thompson, London, 1903, vol. i, p. xlii. 34:2 The Devils and Evil Spirits of Babylonia, R. C. Thompson, vol. i, p. xliii. 35:1 A History of Sumer and Akkad, L. W. King, p. 54. 36:1 The Gods of the Egyptians, E. Wallis Budge, vol. i, p. 290. 37:1 The Gods of the Egyptians, vol. i, p. 287. 39:1 The Devils and Evil Spirits of Babylonia, vol. i, Intro. See also Sayce's The Religion of Ancient Egypt and Babylonia (Gifford Lectures, 1902), p. 385, and Pinches' The Old Testament in the Light of Historical Records, &c., p. 71. Next: Chapter III. Rival Pantheons and Representative Deities

MYTHS OF BABYLONIA AND ASSYRIA.txt

MYTHS OF BABYLONIA AND ASSYRIA CHAPTER I The Races and Early Civilization of Babylonia Prehistoric Babylonia--The Confederacies of Sumer and Akkad--Sumerian Racial Affinities--Theories of Mongolian and Ural-Altaic Origins--Evidence of Russian Turkestan--Beginnings of Agriculture--Remarkable Proofs from Prehistoric Egyptian Graves--Sumerians and the Mediterranean Race--Present-day Types in Western Asia--The Evidence of Crania--Origin of the Akkadians--The Semitic Blend--Races in Ancient Palestine--Southward Drift of Armenoid Peoples--The Rephaims of the Bible--Akkadians attain Political Supremacy in Northern Babylonia--Influence of Sumerian Culture--Beginnings of Civilization--Progress in the Neolithic Age--Position of Women in Early Communities--Their Legal Status in Ancient Babylonia--Influence in Social and Religious Life--The "Woman's Language"--Goddess who inspired Poets. BEFORE the dawn of the historical period Ancient Babylonia was divided into a number of independent city states similar to those which existed in pre-Dynastic Egypt. Ultimately these were grouped into loose confederacies. The northern cities were embraced in the territory known as Akkad, and the southern in the land of Sumer, or Shumer. This division had a racial as well as a geographical significance. The Akkadians were p. 2 [paragraph continues]"late corners" who had achieved political ascendency in the north when the area they occupied was called Uri, or Kiuri, and Sumer was known as Kengi. They were a people of Semitic speech with pronounced Semitic affinities. From the earliest times the sculptors depicted them with abundant locks, long full beards, and the prominent distinctive noses and full lips, which we usually associate with the characteristic Jewish type, and also attired in long, flounced robes, suspended from their left shoulders, and reaching down to their ankles. In contrast, the Sumerians had clean-shaven faces and scalps, and noses of Egyptian and Grecian rather than Semitic type, while they wore short, pleated kilts, and went about with the upper part of their bodies quite bare like the Egyptian noblemen of the Old Kingdom period. They spoke a non-Semitic language, and were the oldest inhabitants of Babylonia of whom we have any knowledge. Sumerian civilization was rooted in the agricultural mode of life, and appears to have been well developed before the Semites became numerous and influential in the land. Cities had been built chiefly of sun-dried and fire-baked bricks; distinctive pottery was manufactured with much skill; the people were governed by humanitarian laws, which formed the nucleus of the Hammurabi code, and had in use a system of cuneiform writing which was still in process of development from earlier pictorial characters. The distinctive feature of their agricultural methods was the engineering skill which was displayed in extending the cultivatable area by the construction of irrigating canals and ditches. There are also indications that they possessed some knowledge of navigation and traded on the Persian Gulf. According to one of their own traditions Eridu, originally a seaport, was their racial cradle. The Semitic Akkadians adopted the distinctive culture of EXAMPLES OF RACIAL TYPES<br> From a drawing by E. Wallcousins Click to enlarge EXAMPLES OF RACIAL TYPES From a drawing by E. Wallcousins p. 3 these Sumerians after settlement, and exercised an influence on its subsequent growth. Much controversy has been waged regarding the original home of the Sumerians and the particular racial type which they represented. One theory connects them with the lank-haired and beardless Mongolians, and it is asserted on the evidence afforded by early sculptural reliefs that they were similarly oblique-eyed. As they also spoke an agglutinative language, it is suggested that they were descended from the same parent stock as the Chinese in an ancient Parthian homeland. If, however, the oblique eye was not the result of faulty and primitive art, it is evident that the Mongolian type, which is invariably found to be remarkably persistent in racial blends, did not survive in the Tigris and Euphrates valleys, for in the finer and more exact sculpture work of the later Sumerian period the eyes of the ruling classes are found to be similar to those of the Ancient Egyptians and southern Europeans. Other facial characteristics suggest that a Mongolian racial connection is highly improbable; the prominent Sumerian nose, for instance, is quite unlike the Chinese, which is diminutive. Nor can far-reaching conclusions be drawn from the scanty linguistic evidence at our disposal. Although the languages of the Sumerians and long-headed Chinese are of the agglutinative variety, so are those also which are spoken by the broad-headed Turks and Magyars of Hungary, the broad-headed and long-headed, dark and fair Finns, and the brunet and short-statured Basques with pear-shaped faces, who are regarded as a variation of the Mediterranean race with distinctive characteristics developed in isolation. Languages afford no sure indication of racial origins or affinities. Another theory connects the Sumerians with the p. 4 broad-headed peoples of the Western Asian plains and plateaus, who are vaguely grouped as Ural-Altaic stock and are represented by the present-day Turks and the dark variety of Finns. It is assumed that they migrated southward in remote times in consequence of tribal pressure caused by changing climatic conditions, and abandoned a purely pastoral for an agricultural life. The late Sumerian sculpture work again presents difficulties in this connection, for the faces and bulging occiputs suggest rather a long-headed than a broad-headed type, and the theory no longer obtains that new habits of life alter skull forms which are usually associated with other distinctive traits in the structure of skeletons. These broad-headed nomadic peoples of the Steppes are allied to Tatar stock, and distinguished from the pure Mongols by their abundance of wavy hair and beard. The fact that the Sumerians shaved their scalps and faces is highly suggestive in this connection. From the earliest times it has been the habit of most peoples to emphasize their racial characteristics so as to be able, one may suggest, to distinguish readily a friend from a foeman. At any rate this fact is generally recognized by ethnologists. The Basques, for instance, shave their pointed chins and sometimes grow short side whiskers to increase the distinctive pear-shape which is given to their faces by their prominent temples. In contrast, their neighbours, the Andalusians, grow chin whiskers to broaden their already rounded chins, and to distinguish them markedly from the Basques. 1 Another example of similar character is afforded in Asia Minor, where the skulls of the children of long-headed Kurds are narrowed, and those of the children of broad-headed Armenians made flatter behind as a result of systematic pressure applied by using cradle p. 5 boards. In this way these rival peoples accentuate their contrasting head forms, which at times may, no doubt, show a tendency towards variation as a result of the crossment of types. When it is found, therefore, that the Sumerians, like the Ancient Egyptians, were in the habit of shaving, their ethnic affinities should be looked for among a naturally glabrous rather than a heavily-bearded people. A Central Asiatic source for Sumerian culture has also been urged of late with much circumstantial detail. It breaks quite fresh and interesting ground. Recent scientific expeditions in Russian and Chinese Turkestan have accumulated important archæological data which clearly establish that vast areas of desert country were at a remote period most verdurous and fruitful, and thickly populated by organized and apparently progressive communities. From these ancient centres of civilization wholesale migrations must have been impelled from time to time in consequence of the gradual encroachment of wind-distributed sand and the increasing shortage of water. At Anau in Russian Turkestan, where excavations were conducted by the Pumpelly expedition, abundant traces were found of an archaic and forgotten civilization reaching back to the Late Stone Age. The pottery is decorated with geometric designs, and resembles somewhat other Neolithic specimens found as far apart as Susa, the capital of ancient Elam, on the borders of Babylonia, Boghaz Köi in Asia Minor, the seat of Hittite administration, round the Black Sea to the north, and at points in the southern regions of the Balkan Peninsula. It is suggested that these various finds are scattered evidences of early racial drifts from the Central Asian areas which were gradually being rendered uninhabitable. Among the Copper Age artifacts at Anau are clay votive p. 6 statuettes resembling those which were used in Sumeria for religious purposes. These, however, cannot be held to prove a racial connection, but they are important in so far as they afford evidence of early trade relations in a hitherto unsuspected direction, and the long distances over which cultural influence extended before the dawn of history. Further we cannot go. No inscriptions have yet been discovered to render articulate this mysterious Central Asian civilization, or to suggest the original source of early Sumerian picture writing. Nor is it possible to confirm Mr. Pumpelly's view that from the Anau district the Sumerians and Egyptians first obtained barley and wheat, and some of their domesticated animals. If, as Professor Elliot Smith believes, copper was first used by the Ancient Egyptians, it may be, on the other hand, that a knowledge of this metal reached Anau through Sumeria, and that the elements of the earlier culture were derived from the same quarter by an indirect route. The evidence obtainable in Egypt is of interest in this connection. Large quantities of food have been taken from the stomachs and intestines of sun-dried bodies which have lain in their pre-Dynastic graves for over sixty centuries. This material has been carefully examined, and has yielded, among other things, husks of barley and millet, and fragments of mammalian bones, including those, no doubt, of the domesticated sheep and goats and cattle painted on the pottery. 1 It is therefore apparent that at an extremely remote period a knowledge of agriculture extended throughout Egypt, and we have no reason for supposing that it was not shared by the contemporary inhabitants of Sumer. The various theories which have been propounded regarding the outside source of Sumerian culture are p. 7 based on the assumption that it commenced abruptly and full grown. Its rude beginnings cannot be traced on the banks of the Tigris and Euphrates, but although no specimens of the earliest form of picture writing have been recovered from the ruins of Sumerian and Akkadian cities, neither have any been found elsewhere. The possibility remains, therefore, that early Babylonian culture was indigenous. "A great deal of ingenuity has been displayed by many scholars", says Professor Elliot Smith, "with the object of bringing these Sumerians from somewhere else as immigrants into Sumer; but no reasons have been advanced to show that they had not been settled at the head of the Persian Gulf for long generations before they first appeared on the stage of history. The argument that no early remains have been found is futile, not only because such a country as Sumer is no more favourable to the preservation of such evidence than is the Delta of the Nile, but also upon the more general grounds that negative statements of this sort cannot be assigned a positive evidence for an immigration." 1 This distinguished ethnologist is frankly of opinion that the Sumerians were the congeners of the pre-Dynastic Egyptians of the Mediterranean or Brown race, the eastern branch of which reaches to India and the western to the British Isles and Ireland. In the same ancient family are included the Arabs, whose physical characteristics distinguish them from the Semites of Jewish type. Some light may be thrown on the Sumerian problem by giving consideration to the present-day racial complexion of Western Asia. The importance of evidence of this character has been emphasized elsewhere. In Egypt, for instance, Dr. C. S. Myers has ascertained that the modern peasants have skull forms which are identical p. 8 with those of their pre-Dynastic ancestors. Mr. Hawes has also demonstrated that the ancient inhabitants of Crete are still represented on that famous island. But even more remarkable is the fact that the distinctive racial type which occupied the Palæolithic caves of the Dordogne valley in France continues to survive in their vicinity after an interval of over twenty thousand years. 1 It is note-worthy, therefore, to find that in south-western Asia at the present day one particular racial type predominates over all others. Professor Ripley, who summarizes a considerable mass of data in this connection, refers to it as the "Iranian", and says: "It includes the Persians and Kurds, possibly the Ossetes in the Caucasus, and farther to the east a large number of Asiatic tribes, from the Afghans to the Hindus. These peoples are all primarily long-headed and dark brunets. They incline to slenderness of habit, although varying in stature according to circumstances. In them we recognize at once undoubted congeners of our Mediterranean race in Europe. The area of their extension runs off into Africa, through the Egyptians, who are clearly of the same race. Not only the modern peoples, but the Ancient Egyptians and the Phœnicians also have been traced to the same source. By far the largest portion of this part of Western Asia is inhabited by this eastern branch of the Mediterranean race." The broad-headed type "occurs sporadically among a few ethnic remnants in Syria and Mesopotamia". 2 The exhaustive study of thousands of ancient crania in London and Cambridge collections has shown that Mediterranean peoples, having alien traits, the result of early admixture, were distributed between Egypt and the Punjab. 3 Where blending took place, the early type, p. 9 apparently, continued to predominate; and it appears to be reasserting itself in our own time in Western Asia, as elsewhere. It seems doubtful, therefore, that the ancient Sumerians differed racially from the pre-Dynastic inhabitants of Egypt and the Pelasgians and Iberians of Europe. Indeed, the statuettes from Tello, the site of the Sumerian city of Lagash, display distinctively Mediterranean skull forms and faces. Some of the plump figures of the later period suggest, however, "the particular alien strain" which in Egypt and elsewhere "is always associated with a tendency to the development of fat", in contrast to "the lean and sinewy appearance of most representatives of the Brown race". 1 This change may be accounted for by the presence of the Semites in northern Babylonia. Whence, then, came these invading Semitic Akkadians of Jewish type? It is generally agreed that they were closely associated with one of the early outpourings of nomadic peoples from Arabia, a country which is favourable for the production of a larger population than it is able to maintain permanently, especially when its natural resources are restricted by a succession of abnormally dry years. In tracing the Akkadians from Arabia, however, we are confronted at the outset with the difficulty that its prehistoric, and many of its present-day, inhabitants are not of the characteristic Semitic type. On the Ancient Egyptian pottery and monuments the Arabs are depicted as men who closely resembled the representatives of the Mediterranean race in the Nile valley and elsewhere. They shaved neither scalps nor faces as did the historic Sumerians and Egyptians, but grew the slight moustache and chin-tuft beard like the Libyans on the north and the majority of the men whose bodies p. 10 have been preserved in pre-Dynastic graves in the Nile valley. "If", writes Professor Elliot Smith, "the generally accepted view is true, that Arabia was the original home of the Semites, the Arab must have undergone a profound change in his physical characters after he left his homeland and before he reached Babylonia." This authority is of opinion that the Arabians first migrated into Palestine and northern Syria, where they mingled with the southward-migrating Armenoid peoples from Asia Minor." This blend of Arabs, kinsmen of the proto-Egyptians and Armenoids, would then form the big-nosed, long-bearded Semites, so familiar not only on the ancient Babylonian and Egyptian monuments, but also in the modern Jews." 1 Such a view is in accord with Dr. Hugo Winckler's contention that the flow of Arabian migrations was northwards towards Syria ere it swept through Mesopotamia. It can scarcely be supposed that these invasions of settled districts did not result in the fusion and crossment of racial types and the production of a sub-variety with medium skull form and marked facial characteristics. Of special interest in this connection is the evidence afforded by Palestine and Egypt. The former country has ever been subject to periodic ethnic disturbances and changes. Its racial history has a remote beginning in the Pleistocene Age. Palæolithic flints of Chellean and other primitive types have been found in large numbers, and a valuable collection of these is being preserved in a French museum at Jerusalem. In a northern cave fragments of rude pottery, belonging to an early period in the Late Stone Age, have been discovered in association with the bones of the woolly rhinoceros. To a later period belong the series of Gezer cave dwellings, which, according to Professor Macalister, the well-known Palestinian p. 11 authority, "were occupied by a non-Semitic people of low stature, with thick skulls and showing evidence of the great muscular strength that is essential to savage life". 1 These people are generally supposed to be representatives of the Mediterranean race, which Sergi has found to have been widely distributed throughout Syria and a part of Asia Minor. 2 An interesting problem, however, is raised by the fact that, in one of the caves, there are evidences that the dead were cremated. This was not a Mediterranean custom, nor does it appear to have prevailed outside the Gezer area. If, however, it does not indicate that the kinsmen of the Ancient Egyptians came into contact with the remnants of an earlier people, it may be that the dead of a later people were burned there. The possibility that unidentified types may have contributed to the Semitic blend, however, remains. The Mediterraneans mingled in Northern Syria and Asia Minor with the broad-headed Armenoid peoples who are represented in Europe by the Alpine race. With them they ultimately formed the great Hittite confederacy. These Armenoids were moving southwards at the very dawn of Egyptian history, and nothing is known of their conquests and settlements. Their pioneers, who were probably traders, appear to have begun to enter the Delta region before the close of the Late Stone Age. 3 The earliest outpourings of migrating Arabians may have been in progress about the same time. This early southward drift of Armenoids might account for the presence in southern Palestine, early in the Copper Age, of the tall race referred to in the Bible as the Rephaim or Anakim, "whose power was broken only by the Hebrew p. 12 invaders". 1 Joshua drove them out of Hebron, 2 in the neighbourhood of which Abraham had purchased a burial cave from Ephron, the Hittite. 3 Apparently a system of land laws prevailed in Palestine at this early period. It is of special interest for us to note that in Abraham's day and afterwards, the landed proprietors in the country of the Rephaim were identified with the aliens from Asia Minor--the tall variety in the Hittite confederacy. Little doubt need remain that the Arabians during their sojourn in Palestine and Syria met with distinctive types, and if not with pure Armenoids, at any rate with peoples having Armenoid traits. The consequent multiplication of tribes, and the gradual pressure exercised by the constant stream of immigrants from Arabia and Asia Minor, must have kept this part of Western Asia in a constant state of unrest. Fresh migrations of the surplus stock were evidently propelled towards Egypt in one direction, and the valleys of the Tigris and Euphrates in another. The Semites of Akkad were probably the conquerors of the more highly civilized Sumerians, who must have previously occupied that area. It is possible that they owed their success to the possession of superior weapons. Professor Elliot Smith suggests in this connection that the Arabians had become familiar with the use of copper as a result of contact with the Egyptians in Sinai. There is no evidence, however, that the Sumerians were attacked before they had begun to make metal weapons. It is more probable that the invading nomads had superior military organization and considerable experience in waging war against detached tribal units. They may have also found some of the northern Sumerian city states at war with one another and taken STATUE OF A ROYAL PERSONAGE OR OFFICIAL OF NON-SEMITIC ORIGIN<br> (<i>British Museum</i>)<br> Photo. Mansell Click to enlarge STATUE OF A ROYAL PERSONAGE OR OFFICIAL OF NON-SEMITIC ORIGIN (British Museum) Photo. Mansell p. 13 advantage of their unpreparedness to resist a common enemy The rough Dorians who overran Greece and the fierce Goths who shattered the power of Rome were similarly in a lower state of civilization than the peoples whom they subdued. The Sumerians, however, ultimately achieved an intellectual conquest of their conquerors. Although the leaders of invasion may have formed military aristocracies in the cities which they occupied, it was necessary for the great majority of the nomads to engage their activities in new directions after settlement. The Semitic Akkadians, therefore, adopted Sumerian habits of life which were best suited for the needs of the country, and they consequently came under the spell of Sumerian modes of thought. This is shown by the fact that the native speech of ancient Sumer continued long after the dawn of history to be the language of Babylonian religion and culture, like Latin in Europe during the Middle Ages. For centuries the mingling peoples must have been bi-lingual, as are many of the inhabitants of Ireland, Wales, and the Scottish Highlands in the present age, but ultimately the language of the Semites became the prevailing speech in Sumer and Akkad. This change was the direct result of the conquests and the political supremacy achieved by the northern people. A considerable period elapsed, however, ere this consummation was reached and Ancient Babylonia became completely Semitized. No doubt its brilliant historical civilization owed much of its vigour and stability to the organizing genius of the Semites, but the basis on which it was established had been laid by the ingenious and imaginative Sumerians who first made the desert to blossom like the rose. The culture of Sumer was a product of the Late Stone Age, which should not be regarded as necessarily p. 14 an age of barbarism. During its vast periods there were great discoveries and great inventions in various parts of Asia, Africa, and Europe. The Neoliths made pottery and bricks; we know that they invented the art of spinning, for spindle-whorls are found even in the Gezer caves to which we have referred, while in Egypt the pre-Dynastic dead were sometimes wrapped in finely woven linen: their deftly chipped flint implements are eloquent of artistic and mechanical skill, and undoubted mathematical ability must be credited to the makers of smoothly polished stone hammers which are so perfectly balanced that they revolve on a centre of gravity. In Egypt and Babylonia the soil was tilled and its fertility increased by irrigation. Wherever man waged a struggle with Nature he made rapid progress, and consequently we find that the earliest great civilizations were rooted in the little fields of the Neolithic farmers. Their mode of life necessitated a knowledge of Nature's laws; they had to take note of the seasons and measure time. So Egypt gave us the Calendar, and Babylonia the system of dividing the week into seven days, and the day into twelve double hours. The agricultural life permitted large communities to live in river valleys, and these had to be governed by codes of laws; settled communities required peace and order for their progress and prosperity. All great civilizations have evolved from the habits and experiences of settled communities. Law and religion were closely associated, and the evidence afforded by the remains of stone circles and temples suggests that in the organization and division of labour the influence of religious teachers was pre-eminent. Early rulers, indeed, were priest-kings--incarnations of the deity who owned the land and measured out the span of human life. p. 15 We need not assume that Neolithic man led an idyllic existence; his triumphs were achieved by slow and gradual steps; his legal codes were, no doubt, written in blood and his institutions welded in the fires of adversity. But, disciplined by laws, which fostered humanitarian ideals, Neolithic man, especially of the Mediterranean race, had reached a comparatively high state of civilization long ages before the earliest traces of his activities can be obtained. When this type of mankind is portrayed in Ancient Sumeria, Ancient Egypt, and Ancient Crete we find that the faces are refined and intellectual and often quite modern in aspect. The skulls show that in the Late Stone Age the human brain was fully developed and that the racial types were fixed. In every country in Europe we still find the direct descendants of the ancient Mediterranean race, as well as the descendants of the less highly cultured conquerors who swept westward out of Asia at the dawn of the Bronze Age; and everywhere there are evidences of crossment of types in varying degrees. Even the influence of Neolithic intellectual life still remains. The comparative study of mythology and folk beliefs reveals that we have inherited certain modes of thought from our remote ancestors, who were the congeners of the Ancient Sumerians and the Ancient Egyptians. In this connection it is of interest, therefore, to refer to the social ideals of the early peoples who met and mingled on the southern plains of the Tigris and Euphrates, and especially the position occupied by women, which is engaging so much attention at the present day. It would appear that among the Semites and other nomadic peoples woman was regarded as the helpmate rather than the companion and equal of man. The birth of a son was hailed with joy; it was "miserable to have p. 16 a daughter", as a Hindu sage reflected; in various countries it was the custom to expose female children after birth and leave them to die. A wife had no rights other than those accorded to her by her husband, who exercised over her the power of life and death. Sons inherited family possessions; the daughters had no share allotted to them, and could be sold by fathers and brothers. Among the peoples who observed "male right", social life was reflected in the conception of controlling male deities, accompanied by shadowy goddesses who were often little else than figures of speech. The Ancient Sumerians, on the other hand, like the Mediterranean peoples of Egypt and Crete, reverenced and exalted motherhood in social and religious life. Women were accorded a legal status and marriage laws were promulgated by the State. Wives could possess private property in their own right, as did the Babylonian Sarah, wife of Abraham, who owned the Egyptian slave Hagar. 1 A woman received from her parents a marriage dowry, and in the event of separation from her husband she could claim its full value. Some spinsters, or wives, were accustomed to enter into business partnerships with men or members of their own sex, and could sue and be sued in courts of law. Brothers and sisters were joint heirs of the family estate. Daughters might possess property over which their fathers exercised no control: they could also enter into legal agreements with their parents in business matters, when they had attained to years of discretion. Young women who took vows of celibacy and lived in religious institutions could yet make business investments, as surviving records show. There is only one instance of a Sumerian woman ascending the throne, like Queen Hatshepsut of Egypt. Women, therefore, p. 17 were not rigidly excluded from official life. Dungi II, an early Sumerian king, appointed two of his daughters as rulers of conquered cities in Syria and Elam. Similarly Shishak, the Egyptian Pharaoh, handed over the city of Gezer, which he had subdued, to his daughter, Solomon's wife. 1 In the religious life of ancient Sumeria the female population exercised an undoubted influence, and in certain temples there were priestesses. The oldest hymns give indication of the respect shown to women by making reference to mixed assemblies as "females and males", just as present-day orators address themselves to "ladies and gentlemen". In the later Semitic adaptations of these productions, it is significant to note, this conventional reference was altered to "male and female". If influences, however, were at work to restrict the position of women they did not meet with much success, because when Hammurabi codified existing laws, the ancient rights of women received marked recognition. There were two dialects in ancient Sumeria, and the invocatory hymns were composed in what was known as "the women's language". It must not be inferred, however, that the ladies of Sumeria had established a speech which differed from that used by men. The reference would appear to be to a softer and homelier dialect, perhaps the oldest of the two, in which poetic emotion found fullest and most beautiful expression. In these ancient days, as in our own, the ideal of womanhood was the poet's chief source of inspiration, and among the hymns the highest reach of poetic art was attained in the invocation of Ishtar, the Babylonian Venus. The following hymn is addressed to that deity in her Valkyrie-like character as a goddess of war, but her more feminine traits are not obscured:-- p. 18 Hymn to Ishtar To thee I cry, O lady of the gods, Lady of ladies, goddess without peer, Ishtar who shapes the lives of all mankind, Thou stately world queen, sovran of the sky, And lady ruler of the host of heaven-- Illustrious is thy name . . . O light divine, Gleaming in lofty splendour o’er the earth-- Heroic daughter of the moon, oh! hear; Thou dost control our weapons and award In battles fierce the victory at will O crown'd majestic Fate. Ishtar most high, Who art exalted over all the gods, Thou bringest lamentation; thou dost urge With hostile hearts our brethren to the fray; The gift of strength is thine for thou art strong; Thy will is urgent, brooking no delay; Thy hand is violent, thou queen of war Girded with battle and enrobed with fear . . . Thou sovran wielder of the wand of Doom, The heavens and earth are under thy control. Adored art thou in every sacred place, In temples, holy dwellings, and in shrines, Where is thy name not lauded? where thy will Unheeded, and thine images not made? Where are thy temples not upreared? O, where Art thou not mighty, peerless, and supreme? Anu and Bel and Ea have thee raised To rank supreme, in majesty and pow’r, They have established thee above the gods And all the host of heaven . . . O stately queen, At thought of thee the world is filled with fear, The gods in heaven quake, and on the earth All spirits pause, and all mankind bow down With reverence for thy name . . . O Lady Judge, p. 19 Thy ways are just and holy; thou dost gaze On sinners with compassion, and each morn Leadest the wayward to the rightful path. Now linger not, but come! O goddess fair, O shepherdess of all, thou drawest nigh With feet unwearied . . . Thou dost break the bonds Of these thy handmaids . . . When thou stoopest o’er The dying with compassion, lo! they live; And when the sick behold thee they are healed. Hear me, thy servant! hearken to my pray’r, For I am full of sorrow and I sigh In sore distress; weeping, on thee I wait. Be merciful, my lady, pity take And answer, "’T is enough and be appeased". How long must my heart sorrow and make moan And restless be? How long must my dark home Be filled with mourning and my soul with grief? O lioness of heaven, bring me peace And rest and comfort. Hearken to my pray’r! Is anger pity? May thine eyes look down With tenderness and blessings, and behold Thy servant. Oh! have mercy; hear my cry And unbewitch me from the evil spells, That I may see thy glory . . . Oh! how long Shall these my foes pursue me, working ill, And robbing me of joy? . . . Oh! how long Shall demons compass me about and cause Affliction without end? . . . I thee adore-- The gift of strength is thine and thou art strong-- The weakly are made strong, yet I am weak . . . O hear me! I am glutted with my grief-- This flood of grief by evil winds distressed; My heart hath fled me like a bird on wings, And like the dove I moan. Tears from mine eyes Are falling as the rain from heaven falls, And I am destitute and full of woe. What have I done that thou hast turned from me? Have I neglected homage to my god And thee my goddess? O deliver me And all my sins forgive, that I may share Thy love and be watched over in thy fold; And may thy fold be wide, thy pen secure. How long wilt thou be angry? Hear my cry, And turn again to prosper all my ways-- O may thy wrath be crumbled and withdrawn As by a crumbling stream. Then smite my foes, And take away their power to work me ill, That I may crush them. Hearken to my pray’r! And bless me so that all who me behold May laud thee and may magnify thy name, While I exalt thy power over all Ishtar is highest! Ishtar is the queen! Ishtar the peerless daughter of the moon!

Myths of Babylonia and Assyria3.txt

Sacred Texts Ancient Near East Index Previous Next Buy this Book on Kindle Myths of Babylonia and Assyria, by Donald A. MacKenzie, [1915], at sacred-texts.com p. 40 CHAPTER III Rival Pantheons and Representative Deities Why Different Gods were Supreme at Different Centres--Theories regarding Origin of Life--Vital Principle in Water--Creative Tears of Weeping Deities--Significance of widespread Spitting Customs--Divine Water in Blood and Divine Blood in Water--Liver as the Seat of Life--Inspiration derived by Drinking Mead, Blood, &c.--Life Principle in Breath--Babylonian Ghosts as "Evil Wind Gusts"--Fire Deities--Fire and Water in Magical Ceremonies--Moon Gods of Ur and Harran--Moon Goddess and Babylonian "Jack and Jill"--Antiquity of Sun Worship--Tammuz and Ishtar--Solar Gods of War, Pestilence, and Death--Shamash as the "Great Judge"--His Mitra Name--Aryan Mitra or Mithra and linking Babylonian Deities--Varuna and Shamash Hymns compared--The Female Origin of Life--Goddesses of Maternity--The Babylonian Thor--Deities of Good and Evil. IN dealing with the city cults of Sumer and Akkad, consideration must be given to the problems involved by the rival mythological systems. Pantheons not only varied in detail, but were presided over by different supreme gods. One city's chief deity might be regarded as a secondary deity at another centre. Although Ea, for instance, was given first place at Eridu, and was so pronouncedly Sumerian in character, the moon god Nannar remained supreme at Ur, while the sun god, whose Semitic name was Shamash, presided at Larsa and Sippar. Other deities were similarly exalted in other states. As has been indicated, a mythological system must have been strongly influenced by city politics. To hold p. 41 a community in sway, it was necessary to recognize officially the various gods worshipped by different sections, so as to secure the constant allegiance of all classes to their rulers. Alien deities were therefore associated with local and tribal deities, those of the nomads with those of the agriculturists, those of the unlettered folks with those of the learned people. Reference has been made to the introduction of strange deities by conquerors. But these were not always imposed upon a community by violent means. Indications are not awanting that the worshippers of alien gods were sometimes welcomed and encouraged to settle in certain states. When they came as military allies to assist a city folk against a fierce enemy, they were naturally much admired and praised, honoured by the women and the bards, and rewarded by the rulers. In the epic of Gilgamesh, the Babylonian Hercules, we meet with Ea-bani, a Goliath of the wilds, who is entreated to come to the aid of the besieged city of Erech when it seemed that its deities were unable to help the people against their enemies. The gods of walled-round Erech To flies had turned and buzzed in the streets; The winged bulls of walled-round Erech Were turned to mice and departed through the holes. Ea-bani was attracted to Erech by the gift of a fair woman for wife. The poet who lauded him no doubt mirrored public opinion. We can see the slim, shaven Sumerians gazing with wonder and admiration on their rough heroic ally. All his body was covered with hair, His locks were like a woman's, Thick as corn grew his abundant hair. p. 42 He was a stranger to the people and in that land. Clad in a garment like Gira, the god, He had eaten grass with the gazelles, He had drunk water with savage beasts. His delight was to be among water dwellers. Like the giant Alban, the eponymous ancestor of a people who invaded prehistoric Britain, Ea-bani appears to have represented in Babylonian folk legends a certain type of foreign settlers in the land. No doubt the city dwellers, who were impressed by the prowess of the hairy and powerful warriors, were also ready to acknowledge the greatness of their war gods, and to admit them into the pantheon. The fusion of beliefs which followed must have stimulated thought and been productive of speculative ideas. "Nowhere", remarks Professor Jastrow, "does a high form of culture arise without the commingling of diverse ethnic elements." We must also take into account the influence exercised by leaders of thought like En-we-dur-an-ki, the famous high priest of Sippar, whose piety did much to increase the reputation of the cult of Shamesh, the sun god. The teachings and example of Buddha, for instance, revolutionized Brahmanic religion in India. A mythology was an attempt to solve the riddle of the Universe, and to adjust the relations of mankind with the various forces represented by the deities. The priests systematized existing folk beliefs and established an official religion. To secure the prosperity of the State, it was considered necessary to render homage unto whom homage was due at various seasons and under various circumstances. The religious attitude of a particular community, therefore, must have been largely dependent on its needs and experiences. The food supply was a first consideration. p. 43 [paragraph continues]At Eridu, as we have seen, it was assured by devotion to Ea and obedience to his commands as an instructor. Elsewhere it might happen, however, that Ea's gifts were restricted or withheld by an obstructing force--the raging storm god, or the parching, pestilence-bringing deity of the sun. It was necessary, therefore, for the people to win the favour of the god or goddess who seemed most powerful, and was accordingly considered to be the greatest in a. particular district. A rain god presided over the destinies of one community, and a god of disease and death over another; a third exalted the war god, no doubt because raids were frequent and the city owed its strength and prosperity to its battles and conquests. The reputation won by a particular god throughout Babylonia would depend greatly on the achievements of his worshippers and the progress of the city civilization over which he presided. Bel-Enlil's fame as a war deity was probably due to the political supremacy of his city of Nippur; and there was probably good reason for attributing to the sun god a pronounced administrative and legal character; he may have controlled the destinies of exceedingly well organized communities in which law and order and authority were held in high esteem. In accounting for the rise of distinctive and rival city deities, we should also consider the influence of divergent conceptions regarding the origin of life in mingled communities. Each foreign element in a community had its own intellectual life and immemorial tribal traditions, which reflected ancient habits of life and perpetuated the doctrines of eponymous ancestors. Among the agricultural classes, the folk religion which entered so intimately into their customs and labours must have remained essentially Babylonish in character. In cities, p. 44 however, where official religions were formulated, foreign ideas were more apt to be imposed, especially when embraced by influential teachers. It is not surprising, therefore, to find that in Babylonia, as in Egypt, there were differences of opinion regarding the origin of life and the particular natural element which represented the vital principle. One section of the people, who were represented by the worshippers of Ea, appear to have believed that the essence of life was contained in water. The god of Eridu was the source of the "water of life". He fertilized parched and sunburnt wastes through rivers and irrigating canals, and conferred upon man the sustaining "food of life". When life came to an end-- Food of death will be offered thee . . . Water of death will be offered thee . . . Offerings of water and food were made to the dead so that the ghosts might be nourished and prevented from troubling the living. Even the gods required water and food; they were immortal because they had drunk ambrosia and eaten from the plant of life. When the goddess Ishtar was in the Underworld, the land of the dead, the servant of Ea exclaimed "Hail! lady, may the well give me of its waters, so that I may drink." The goddess of the dead commanded her servant to "sprinkle the lady Ishtar with the water of life and bid her depart". The sacred water might also be found at a confluence of rivers. Ea bade his son, Merodach, to "draw water from the mouth of two streams", and "on this water to put his pure spell". The worship of rivers and wells which prevailed in p. 45 many countries was connected with the belief that the principle of life was in moisture. In India, water was vitalized by the intoxicating juice of the Soma plant, which inspired priests to utter prophecies and filled their hearts with religious fervour. Drinking customs had originally a religious significance. It was believed in India that the sap of plants was influenced by the moon, the source of vitalizing moisture and the hiding-place of the mead of the gods. The Teutonic gods also drank this mead, and poets were inspired by it. Similar beliefs obtained among various peoples. Moon and water worship were therefore closely associated; the blood of animals and the sap of plants were vitalized by the water of life and under control of the moon. The body moisture of gods and demons had vitalizing properties. When the Indian creator, Prajâpati, wept at the beginning, "that (the tears) which fell into the water became the air. That which he wiped away, upwards, became the sky." 1 The ancient Egyptians believed that all men were born from the eyes of Horus except negroes, who came from other parts of his body. 2 The creative tears of Ra, the sun god, fell as shining rays upon the earth. When this god grew old saliva dripped from his mouth, and Isis mixed the vitalizing moisture with dust, and thus made the serpent which bit and paralysed the great solar deity. 3 Other Egyptian deities, including Osiris and Isis, wept creative tears. Those which fell from the eyes of the evil gods produced poisonous plants and various baneful animals. Orion, the Greek giant, sprang from the body moisture of deities. The weeping ceremonies in connection p. 46 with agricultural rites were no doubt believed to be of magical potency; they encouraged the god to weep creative tears. Ea, the god of the deep, was also "lord of life" (Enti), "king of the river" (Lugal-ida), and god of creation (Nudimmud). His aid was invoked by means or magical formulæ. As the "great magician of the gods" he uttered charms himself, and was the patron of all magicians. One spell runs as follows: I am the sorcerer priest of Ea . . . To revive the . . . sick man The great lord Ea hath sent me; He hath added his pure spell to mine, He hath added his pure voice to mine, He hath added his pure spittle to mine. R. C. Thompson's Translation. Saliva, like tears, had creative and therefore curative qualities; it also expelled and injured demons and brought good luck. Spitting ceremonies are referred to in the religious literature of Ancient Egypt. When the Eye of Ra was blinded by Set, Thoth spat in it to restore vision. The sun god Turn, who was linked with Ra as Ra-Tum, spat on the ground, and his saliva became the gods Shu and Tefnut. In the Underworld the devil serpent Apep was spat upon to curse it, as was also its waxen image which the priests fashioned. 1 Several African tribes spit to make compacts, declare friendship, and to curse. Park, the explorer, refers in his Travels to his carriers spitting on a flat stone to ensure a good journey. Arabian holy men and descendants of Mohammed spit to cure diseases. Mohammed spat in the mouth of his grandson Hasen soon after birth. Theocritus, Sophocles, p. 47 and Plutarch testify to the ancient Grecian customs of spitting to cure and to curse, and also to bless when children were named. Pliny has expressed belief in the efficacy of the fasting spittle for curing disease, and referred to the custom of spitting to avert witchcraft. In England, Scotland, and Ireland spitting customs are not yet obsolete. North of England boys used to talk of "spitting their sauls" (souls). When the Newcastle colliers held their earliest strikes they made compacts by spitting on a stone. There are still "spitting stones" in the north of Scotland. When bargains are made in rural districts, hands are spat upon before they are shaken. The first money taken each day by fishwives and other dealers is spat upon to ensure increased drawings. Brand, who refers to various spitting customs, quotes Scot's Discovery of Witchcraft regarding the saliva cure for king's evil, which is still, by the way, practised in the Hebrides. Like Pliny, Scot recommended ceremonial spitting as a charm against witchcraft. 1 In China spitting to expel demons is a common practice. We still call a hasty person a "spitfire", and a calumniator a "spit-poison". The life principle in trees, &c., as we have seen, was believed to have been derived from the tears of deities. In India sap was called the "blood of trees", and references to "bleeding trees" are still widespread and common. "Among the ancients", wrote Professor Robertson Smith, "blood is generally conceived as the principle or vehicle of life, and so the account often given of sacred waters is that the blood of the deity flows in them. Thus as Milton writes: Smooth Adonis from his native rock Ran purple to the sea, supposed with blood Of Thammuz yearly wounded.--Paradise Lost, i, 450. p. 48 [paragraph continues]The ruddy colour which the swollen river derived from the soil at a certain season was ascribed to the blood of the god, who received his death wound in Lebanon at that time of the year, and lay buried beside the sacred source." 1 In Babylonia the river was regarded as the source of the life blood and the seat of the soul. No doubt this theory was based on the fact that the human liver contains about a sixth of the blood in the body, the largest proportion required by any single organ. Jeremiah makes "Mother Jerusalem" exclaim: "My liver is poured upon the earth for the destruction of the daughter of my people", meaning that her life is spent with grief. Inspiration was derived by drinking blood as well as by drinking intoxicating liquors--the mead of the gods. Indian magicians who drink the blood of the goat sacrificed to the goddess Kali, are believed to be temporarily possessed by her spirit, and thus enabled to prophesy. 2 Malayan exorcists still expel demons while they suck the blood from a decapitated fowl. 3 Similar customs were prevalent in Ancient Greece. A woman who drank the blood of a sacrificed lamb or bull uttered prophetic sayings. 4 But while most Babylonians appear to have believed that the life principle was in blood, some were apparently of opinion that it was in breath--the air of life. A man died when he ceased to breathe; his spirit, therefore, it was argued, was identical with the atmosphere--the moving wind--and was accordingly derived from the atmospheric or wind god. When, in the Gilgamesh epic, the hero invokes the dead Ea-bani, the ghost rises p. 49 up like a "breath of wind". A Babylonian charm runs: The gods which seize on men Came forth from the grave; The evil wind gusts Have come forth from the grave, To demand payment of rites and the pouring out of libations They have come forth from the grave; All that is evil in their hosts, like a whirlwind, Hath come forth from the grave. 1 The Hebrew "nephesh ruach" and "neshamah" (in Arabic "ruh" and "nefs") pass from meaning "breath" to "spirit" 2 In Egypt the god Khnumu was "Kneph" in his character as an atmospheric deity. The ascendancy of storm and wind gods in some Babylonian cities may have been due to the belief that they were the source of the "air of life". It is possible that this conception was popularized by the Semites. Inspiration was perhaps derived from these deities by burning incense, which, if we follow evidence obtained elsewhere, induced a prophetic trance. The gods were also invoked by incense. In the Flood legend the Babylonian Noah burned incense. "The gods smelled a sweet savour and gathered like flies over the sacrificer." In Egypt devotees who inhaled the breath of the Apis bull were enabled to prophesy. In addition to water and atmospheric deities Babylonia had also its fire gods, Girru, Gish Bar, Gibil, and Nusku. Their origin is obscure. It is doubtful if their worshippers, like those of the Indian Agni, believed that fire, the "vital spark", was the principle of life which was manifested by bodily heat. The Aryan fire worshippers cremated their dead so that the spirits might be p. 50 transferred by fire to Paradise. This practice, however, did not obtain among the fire worshippers of Persia, nor, as was once believed, in Sumer or Akkad either. Fire was, however, used in Babylonia for magical purposes. It destroyed demons, and put to flight the spirits of disease. Possibly the fire-purification ceremonies resembled those which were practised by the Canaanites, and are referred to in the Bible. Ahaz "made his son to pass through the fire, according to the abominations of the heathen". 1 Ezekiel declared that "when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols". 2 In Leviticus it is laid down: "Thou shalt not let any of thy seed pass through the fire to Moloch". 3 It may be that in Babylonia the fire-cleansing ceremony resembled that which obtained at Beltane (May Day) in Scotland, Germany, and other countries. Human sacrifices might also have been offered up as burnt offerings. Abraham, who came from the Sumerian city of Ur, was prepared to sacrifice Isaac, Sarah's first-born. The fire gods of Babylonia never achieved the ascendancy of the Indian Agni; they appear to have resembled him mainly in so far as he was connected with the sun. Nusku, like Agni, was also the "messenger of the gods". When Merodach or Babylon was exalted as chief god of the pantheon his messages were carried to Ea by Nusku. He may have therefore symbolized the sun rays, for Merodach had solar attributes. It is possible that the belief obtained among even the water worshippers of Eridu that the sun and moon, which rose from the primordial deep, had their origin in the everlasting fire in Ea's domain at the bottom of the sea. In the Indian god Varuna's ocean home an "Asura fire" (demon fire) WORSHIP OF THE MOON GOD.<br> Cylinder-Seal of Khashkhamer, Patesi of Ishkun-Sin (in North Babylonia), and vassal of Ur-Engur, King of Ur. (<i>c</i>. 2400 B.C.)<br> Photo. Mansell. Click to enlarge WORSHIP OF THE MOON GOD. Cylinder-Seal of Khashkhamer, Patesi of Ishkun-Sin (in North Babylonia), and vassal of Ur-Engur, King of Ur. (c. 2400 B.C.) Photo. Mansell. p. 51 burned constantly; it was "bound and confined", but could not be extinguished. Fed by water, this fire, it was believed, would burst forth at the last day and consume the universe. 1 A similar belief can be traced in Teutonic mythology. The Babylonian incantation cult appealed to many gods, but "the most important share in the rites", says Jastrow, "are taken by fire and water--suggesting, therefore, that the god of water--more particularly Ea--and the god of fire . . . are the chief deities on which the ritual itself hinges". In some temples there was a bit rimki, a "house of washing", and a bit nuri, a "house of light". 2 It is possible, of course, that fire was regarded as the vital principle by some city cults, which were influenced by imported ideas. If so, the belief never became prevalent. The most enduring influence in Babylonian religion was the early Sumerian; and as Sumerian modes of thought were the outcome of habits of life necessitated by the character of the country, they were bound, sooner or later, to leave a deep impress on the minds of foreign peoples who settled in the Garden of Western Asia. It is not surprising, therefore, to find that imported deities assumed Babylonian characteristics, and were identified or associated with Babylonian gods in the later imperial pantheon. Moon worship appears to have been as ancient as water worship, with which, as we have seen, it was closely associated. It was widely prevalent throughout Babylonia. The chief seat of the lunar deity, Nannar or Sin, was the ancient city of Ur, from which Abraham migrated to Harran, where the "Baal" (the lord) was also a moon god. Ur was situated in Sumer, in the south, between p. 52 the west bank of the Euphrates and the low hills bordering the Arabian desert, and not far distant from sea.. washed Eridu. No doubt, like that city, it had its origin at an exceedingly remote period. At any rate, the excavations conducted there have afforded proof that it flourished in the prehistoric period. As in Arabia, Egypt, and throughout ancient Europe and elsewhere, the moon god of Sumeria was regarded as the "friend of man". He controlled nature as a fertilizing agency; he caused grass, trees, and crops to grow; he increased flocks and herds, and gave human offspring. At Ur he was exalted above Ea as "the lord and prince of the gods, supreme in heaven, the Father of all"; he was also called "great Anu", an indication that Anu, the sky god, had at one time a lunar character. The moon god was believed to be the father of the sun god: he was the "great steer with mighty horns and perfect limbs". His name Sin is believed to be a corruption of "Zu-ena", which signifies "knowledge lord". 1 Like the lunar Osiris of Egypt, he was apparently an instructor of mankind; the moon measured time and controlled the seasons; seeds were sown at a certain phase of the moon, and crops were ripened by the harvest moon. The mountains of Sinai and the desert of Sin are called after this deity. As Nannar, which Jastrow considers to be a variation of "Nannar", the "light producer", the moon god scattered darkness and reduced the terrors of night. His spirit inhabited the lunar stone, so that moon and stone worship were closely associated; it also entered trees and crops, so that moon worship linked with earth worship, as both linked with water worship. p. 53 The consort of Nannar was Nin-Uruwa, "the lady of Ur", who was also called Nin-gala. She links with Ishtar as Nin, as Isis of Egypt linked with other mother deities. The twin children of the moon were Mashu and Mashtu, a brother and sister, like the lunar girl and boy of Teutonic mythology immortalized in nursery rhymes as Jack and Jill. Sun worship was of great antiquity in Babylonia, but appears to have been seasonal in its earliest phases. No doubt the sky god Anu had his solar as well as his lunar attributes, which he shared with Ea. The spring sun was personified as Tammuz, the youthful shepherd, who was loved by the earth goddess Ishtar and her rival Eresh-ki-gal, goddess of death, the Babylonian Persephone. During the winter Tammuz dwelt in Hades, and at the beginning of spring Ishtar descended to search for him among the shades. 1 But the burning summer sun was symbolized as a destroyer, a slayer of men, and therefore a war god. As Ninip or Nirig, the son of Enlil, who was made in the likeness of Anu, he waged war against the earth spirits, and was furiously hostile towards the deities of alien peoples, as befitted a god of battle. Even his father feared him, and when he was advancing towards Nippur, sent out Nusku, messenger of the gods, to soothe the raging deity with soft words. Ninip was symbolized as a wild bull, was connected with stone worship, like the Indian destroying god Shiva, and was similarly a deity of Fate. He had much in common with Nin-Girsu, a god of Lagash, who was in turn regarded as a form of Tammuz. Nergal, another solar deity, brought disease and pestilence, and, according to Jensen, all misfortunes due to excessive heat. He was the king of death, husband of p. 54 [paragraph continues]Eresh-ki-gal, queen of Hades. As a war god he thirsted for human blood, and was depicted as a mighty lion, He was the chief deity of the city of Cuthah, which, Jastrow suggests, was situated beside a burial place of great repute, like the Egyptian Abydos. The two great cities of the sun in ancient Babylonia were the Akkadian Sippar and the Sumerian Larsa. In these the sun god, Shamash or Babbar, was the patron deity. He was a god of Destiny, the lord of the living and the dead, and was exalted as the great Judge, the lawgiver, who upheld justice; he was the enemy of wrong, he loved righteousness and hated sin, he inspired his worshippers with rectitude and punished evildoers. The sun god also illumined the world, and his rays penetrated every quarter: he saw all things, and read the thoughts of men; nothing could be concealed from Shamash. One of his names was Mitra, like the god who was linked with Varuna in the Indian Rigveda. These twin deities, Mitra and Varuna, measured out the span of human life. They were the source of all heavenly gifts: they regulated sun and moon, the winds and waters, and the seasons. 1 These did the gods establish in royal power over themselves, because they were wise and the children of wisdom, and because they excelled in power.--Prof. Arnold's trans. of Rigvedic Hymn. Mitra and Varuna were protectors of hearth and home, and they chastised sinners. "In a striking passage of the Mahàbhàrata," says Professor Moulton, "one in which Indian thought comes nearest to the conception of conscience, a kingly wrongdoer is reminded that the sun sees secret sin." 2 In Persian mythology Mitra, as Mithra, is the patron p. 55 of Truth, and "the Mediator" between heaven and earth. 1 This god was also worshipped by the military aristocracy of Mitanni, which held sway for a period over Assyria. In Roman times the worship of Mithra spread into Europe from Persia. Mithraic sculptures depict the deity as a corn god slaying the harvest bull; on one of the monuments "cornstalks instead of blood are seen issuing from the wound inflicted with the knife". 2 The Assyrian word "metru" signifies rain. 1 As a sky god Mitra may have been associated, like Varuna, with the waters above the firmament. Rain would therefore be gifted by him as a fertilizing deity. In the Babylonian Flood legend it is the sun god Shamash who "appointed the time" when the heavens were to "rain destruction" in the night, and commanded Pir-napishtim, "Enter into the midst of thy ship and shut thy door". The solar deity thus appears as a form of Anu, god of the sky and upper atmosphere, who controls the seasons and the various forces of nature. Other rival chiefs of city pantheons, whether lunar, atmospheric, earth, or water deities, were similarly regarded as the supreme deities who ruled the Universe, and decreed when man should receive benefits or suffer from their acts of vengeance. It is possible that the close resemblances between Mithra and Mitra of the Aryan-speaking peoples of India and the Iranian plateau, and the sun god of the Babylonians--the Semitic Shamash, the Sumerian Utu--were due to early contact and cultural influence through the medium of Elam. As a solar and corn god, the Persian Mithra links with Tammuz, as a sky and atmospheric deity with Anu, and as a god of truth, righteousness, and law with Shamash. We seem to trace in the p. 56 sublime Vedic hymns addressed by the Indian Aryans to Mitra and Varuna the impress of Babylonian religious thought: Whate'er exists within this earth, and all within the sky, Yea, all that is beyond, King Varuna perceives. . . . Rigveda, iv, 16. 1 O Varuna, whatever the offence may be That we as men commit against the heavenly folk, When through our want of thought we violate thy laws, Chastise us not, O god, for that iniquity. Rigveda, vii, 89. 2 Shamash was similarly exalted in Babylonian hymns: The progeny of those who deal unjustly will not prosper. What their mouth utters in thy presence Thou wilt destroy, what issues from their mouth thou wilt dissipate. Thou knowest their transgressions, the plan of the wicked thou rejectest. All, whoever they be, are in thy care. . . . He who takes no bribe, who cares for the oppressed, Is favoured by Shamash,--his life shall be prolonged. 3 The worshippers of Varuna and Mitra in the Punjab did not cremate their dead like those who exalted the rival fire god Agni. The grave was the "house of clay", as in Babylonia. Mitra, who was identical with Yama, ruled over departed souls in the "Land of the Pitris" (Fathers), which was reached by crossing the mountains and the rushing stream of death. 4 As we have seen, the Babylonian solar god Nergal was also the lord of the dead. As Ma-banda-anna, "the boat of the sky", Shamash links with the Egyptian sun god Ra, whose barque sailed p. 57 over the heavens by day and through the underworld of darkness and death during the night. The consort of Shamash was Aa, and his attendants were Kittu and Mesharu, "Truth" and "Righteousness". Like the Hittites, the Babylonians had also a sun goddess: her name was Nin-sun, which Jastrow renders "the annihilating lady". At Erech she had a shrine in the temple of the sky god Anu. We can trace in Babylonia, as in Egypt, the early belief that life in the Universe had a female origin. Nin-sun links with Ishtar, whose Sumerian name is Nana. Ishtar appears to be identical with the Egyptian Hathor, who, as Sekhet, slaughtered the enemies of the sun god Ra. She was similarly the goddess of maternity, and is depicted in this character, like Isis and other goddesses of similar character, suckling a babe. Another Babylonian lady of the gods was Ama, Mama, or Mami, "the creatress of the seed of mankind", and was "probably so called as the 'mother' of all things". 1 A characteristic atmospheric deity was Ramman, the Rimmon of the Bible, the Semitic Addu, Adad, Hadad, or Dadu. He was not a presiding deity in any pantheon, but was identified with Enlil at Nippur. As a hammer god, he was imported by the Semites from the hills. He was a wind and thunder deity, a rain bringer, a corn god, and a god of battle like Thor, Jupiter, Tarku, Indra, and others, who were all sons of the sky. In this brief review of the representative deities of early Babylonia, it will be seen that most gods link with Anu, Ea, and Enlil, whose attributes they symbolized in various forms. The prominence accorded to an individual deity depended on local conditions, experiences, and influences. Ceremonial practices no doubt varied p. 58 here and there, but although one section might exalt Ea and another Shamash, the religious faith of the people as a whole did not differ to any marked extent; they served the gods according to their lights, so that life might be prolonged and made prosperous, for the land of death and "no return" was regarded as a place of gloom and misery. When the Babylonians appear before us in the early stages of the historical period they had reached that stage of development set forth so vividly in the Orations of Isocrates: "Those of the gods who are the source to us of good things have the title of Olympians; those whose department is that of calamities and punishments have harsher titles: to the first class both private persons and states erect altars and temples; the second is not worshipped either with prayers or burnt sacrifices, but in their case we perform ceremonies of riddance". 1 The Sumerians, like the Ancient Egyptians, developed their deities, who reflected the growth of culture, from vague spirit groups, which, like ghosts, were hostile to mankind. Those spirits who could be propitiated were exalted as benevolent deities; those who could not be bargained with were regarded as evil gods and goddesses. A better understanding of the character of Babylonian deities will therefore be obtained by passing the demons and evil spirits under review. Footnotes 45:1 Indian Myth and Legend, p. 100. 45:2 Maspero's Dawn of Civilization, p. 156 et seq. 45:3 Egyptian Myth and Legend, p. 1 et seq. The saliva of the frail and elderly was injurious. 46:1 Osiris and the Egyptian Resurrection, E. Wallis Budge, vol. ii, p. 203 et seq. 47:1 Brana's Popular Antiquities, vol. iii, pp. 259-263 (1889 ed.). 48:1 The Religion of the Semites, pp. 158, 159. 48:2 Castes and Tribes of Southern India, E. Thurston, iv, 187. 48:3 Omens and Superstitions of Southern India, E. Thurston (1912), pp. 245, 246. 48:4 Pausanias, 24, 1. 49:1 Devils and Evil Spirits of Babylonia, R. C. Thompson, vol. ii, tablet Y. 49:2 Animism, E. Clodd, p. 37. 50:1 2 Kings, xvi, 3. 50:2 Ezekiel, xx, 31. 50:3 Leviticus, xviii, 21. 51:1 Indian Myth and Legend, p. 65. 51:2 Religious Belief in Babylonia and Assyria, M. .Jastrow, pp. 312, 313. 52:1 The Religion of Babylonia and Assyria, T. G. Pinches, p. 81. 53:1 In early times two goddesses searched for Tammuz at different periods. 54:1 Indian Myth and Legend, p. 30. 54:2 Early Religious Poetry of Persia, p. 35. 55:1 Early Religious Poetry of Persia, p. 37. 55:2 The Golden Bough (Spirits of the Corn and Wild, vol. ii, p. 10), 3rd edition. 56:1 Indian Wisdom, Sir Monier Monier-Williams. 56:2 A History of Sanskrit Literature, Professor Macdonell. 56:3 Religious Belief and Practice in Babylonia and Assyria, M. Jastrow, pp. 112. 56:4 Indian Myth and Legend, pp. xxxii, and 38 et seq. 57:1 The Religion of Babylonia and Assyria, T. G. Pinches, p. 94. 58:1 The Religion of Ancient Greece, J. E. Harrison, p. 46, and Isoc. Orat., v, 117. Next: Chapter IV. Demons, Fairies, and Ghosts

MYTHS OF ORIGINS .txt

Sacred Texts Ancient Near East Index Previous Next p. 30 CHAPTER II MYTHS OF ORIGINS 1 The most significant myths of a given culture are usually the cosmogonic, or creation myths, the sacred stories evolved and developed in an effort to explain the origin of the universe, the presence of the gods, and the existence of man. And so we shall devote this chapter, by far the longest in our monograph, to the creation theories and concepts current in Sumer in the third millennium B. G. The subject lends itself to treatment under three heads: (1) the creation of the universe, (2) the organization of the universe, (3) the creation of man. THE CREATION OF THE UNIVERSE The major source for the Sumerian conception of the creation of the universe is the introductory passage to a Sumerian poem which I have entitled "Gilgamesh, Enkidu, and the Nether World." The history of its decipherment is illuminating and not uninteresting. In 1934, when I first tried to decipher the contents, I found that eight pieces belonging to the poem--seven excavated in Nippur and one in Ur--had already been copied and published, thus: Hugo Radau, once of the University Museum, published two from Philadelphia in 1910; Stephen Langdon published two from Istanbul in 1914; Edward Chiera published one from Istanbul in 1924 and two more from Philadelphia in 1934; C. J. Gadd, of the British Museum, published an excellently preserved tablet from Ur in 1930. 32 But an intelligent reconstruction p. 31 and translation of the myth were still impossible, largely because the tablets and fragments, some of which seemed to duplicate each other without rhyme or reason and with but little variation in their wording, could not be properly arranged. In 1936, after I had sent off to the Revue d'assyriologie my first translations of the myth "Inanna's Descent to the Nether World" (see p. 83), I decided to make a serious effort to reconstruct the contents of the poem, which obviously seemed to contain a charming and significant story. And it was then that I came upon the clue which enabled me to arrange the pieces in their proper order. This clue crystallized from an effective utilization of two stylistic features which characterize Sumerian poetry. The first is one which ranks very low in the scale of artistic technique but which from the point of view of the decipherer is truly a boon. It may be described as follows. When the poet finds it advisable to repeat a given description or incident, he makes this repeated passage coincide with the original to the very last detail. Thus when a god or hero orders his messenger to deliver a message, this message, no matter how long and detailed, is given twice in the text, first when the messenger is instructed by his master, and a second time when the message is actually delivered. The two versions are thus practically identical, and the breaks in the one passage may be restored from the other. As for the second stylistic feature, it may be thus sketched. The Sumerian poet uses two dialects in his epic and mythic compositions, the main dialect, and another known as the Emesal dialect. The latter resembles the main dialect very closely and differs only in showing several regular and characteristic phonetic variations. What is more interesting, however, is the fact that the poet uses this Emesal dialect in rendering the direct speech of a female, not male, deity; thus the speeches of Inanna, queen of heaven, are regularly rendered in the Emesal dialect. 33 And so, on examining carefully the texts before me, I realized that what in the case of several passages had been taken p. 32 to be a mere meaningless and unmotivated duplication, actually contained a speech of the goddess Inanna in which she repeats in the Emesal dialect all that the poet had previously described in narrative form in the main dialect. With _____________________________________ PLATE VII. GODS AND THE NETHER WORLD One of the more remarkable contributions to art made by Mesopotamia is the cylinder seal. Invented primarily for the purpose of identifying and safeguarding ownership of goods shipped or stored, it came to be used in time as a kind of signature for legal documents. The procedure consisted merely of rolling the cylinder over wet clay and thus impressing the seal's design upon it. It is the contents of these designs engraved by the seal-cutters on the stone cylinders which are of considerable value for our study of Sumerian mythology. Especially is this true of the cylinder seals current in Sumer in the latter half of the third millennium B. C., not a few of whose designs are religious and mythological in character. 31 The upper design clearly attempts to portray a more or less complicated mythological story. Three of the deities can be identified with reasonable certainty. Second from the right is the water-god Enki, with the flowing streams of water and the swimming fishes. Immediately behind him is his Janus-faced messenger Isimud, who plays an important role in several of our Enki myths. Seemingly rising out of the lower regions is Utu, the sun-god, with his saw-knife and fiery rays. The female figure standing on top of the mountain, near what seems to be a rather desolate tree, may perhaps be Inanna. If the figure to the left with bow in hand is intended to be Gilgamesh, we have in this design most of the protagonists of the tale "Gilgamesh, Enkidu, and the Nether World." However, it is to be noted that Enkidu is missing, and Isimud, who is pictured in the design, plays no part in the story. And so any close connection between the design and the epic tale is improbable. In the central design none of the figures can be identified with reasonable certainty. In the left half of the picture we note a deity who seems to be rising out of the lower regions and is presenting a macelike object to a goddess. To the left is a god, perhaps Gilgamesh, who seems to be chopping down a tree whose trunk is bent to a curve. The right half of the design seems to depict a ritual scene. The lower design may illustrate graphically the meaning of such a phrase as, "The nether world has seized him" (see p. 35). In the right half of the scene we note a god actually within a flaming mountain (in Sumerian the word meaning "mountain" is the word used regularly for "nether world"). To the right of the mountain is a god who may be putting it to flame with a torch. Behind this deity is a goddess with fiery rays and ring who may perhaps be identified as Inanna. The left half of the design portrays a god holding a bull-man by the tail; both are inside a mountain. (Reproduced, by permission of the Macmillan Company, from Henri Frankfort, Cylinder Seals (London, 1939), plates XIXa, XXIa, and XVIIIj.) PLATE VII<br> GODS AND THE NETHER WORLD (For description, see opposite page.) Click to enlarge PLATE VII GODS AND THE NETHER WORLD (For description, see opposite page.) p. 33 this clue as a guide I succeeded in piecing together the first part of this poem; this was published in 1938. 34 The latter half of the poem still remained largely unintelligible, and even the first and published part had several serious breaks in the text. In 1939 I found in Istanbul a broken prism inscribed with the poem. And in the course of the past year I identified and copied 7 additional pieces in the University Museum at Philadelphia. 35 As a result we now have 16 pieces inscribed with the poem; over two hundred and fifty lines of its text can now be intelligently reconstructed and, barring a passage here and there, be correctly translated. The story of our poem, briefly sketched, runs as follows: Once upon a time there was a huluppu-tree, perhaps a willow; it was planted on the banks of the Euphrates; it was nurtured by the waters of the Euphrates. But the South Wind tore at it, root and crown, while the Euphrates flooded it with its waters. Inanna, queen of heaven, walking by, took the tree in her hand and brought it to Erech, the seat of her main sanctuary, and planted it in her holy garden. There she tended it most carefully. For when the tree grew big, she planned to make of its wood a chair for herself and a couch. Years passed, the tree matured and grew big. But Inanna found herself unable to cut down the tree. For at its base the snake "who knows no charm" had built its nest. In its crown, the Zu-bird--a mythological creature which at times wrought mischief--had placed its young. In the middle Lilith, the maid of desolation, had built her house. And so poor Inanna, the light-hearted and ever joyful maid, shed bitter tears. And as the dawn broke and her brother, the sun-god Utu, arose from his sleeping chamber, she repeated to him tearfully all that had befallen her huluppu-tree. Now Gilgamesh, the great Sumerian hero, the forerunner of the Greek Heracles, who lived in Erech, overheard Inanna's weeping complaint and chivalrously came to her rescue. He donned his armour weighing fifty minas--about fifty pounds--and with his "ax of the road," p. 34 seven talents and seven minas in weight--over four hundred pounds--he slew the snake "who knows no charm" at the base of the tree. Seeing which, the Zu-Bird fled with his young to the mountain, and Lilith tore down her house and fled to the desolate places which she was accustomed to haunt. The men of Erech who had accompanied Gilgamesh now cut down the tree and presented it to Inanna for her chair and couch. What did Inanna do? Of the base of the huluppu-tree she made an object called the pukku (probably a drum), and of its crown she made another related object called the mikku (probably a drumstick), and gave them both to Gilgamesh, evidently as a reward for his gallantry. Follows a passage of twelve lines describing Gilgamesh's activity with these two objects whose meaning I am still unable to penetrate, although it is in perfect shape. When our story becomes intelligible again, it continues with the statement that "because of the cry of the young maidens" the pukku and the mikku fell into the nether world, evidently through a hole in the ground. Gilgamesh put in his hand to retrieve them but was unable to reach them; he put in his foot but was quite as unsuccessful. And so he seated himself at the gate of the nether world and cried with fallen face: j My pukku, who will bring it up from the nether world? My mikku, who will bring it up from the "face" of the nether world? His servant, Enkidu, his constant follower and companion, heard his master's cries, and said to him: My master, why dost thou cry, why is thy heart sick? Thy pukku, I will bring it up from the nether world, Thy mikku, I will bring it up from the "face" of the nether world. Thereupon Gilgamesh warned him of the dangers involved in his plan to descend to the nether world--a splendid passage, brief and concise in describing the taboos of the lower regions. Said Gilgamesh to Enkidu: p. 35 If now thou wilt descend to the nether world, A word I speak to thee, take my word, Advice I offer thee, take my advice. Do not put on clean clothes, Lest the (dead) heroes will come forth like enemies; Do not anoint thyself with the good oil of the vessel, Lest at its smell they will crowd about thee. Do not throw the throw-stick in the nether world, Lest they who were struck down by the throw-stick will surround thee; Do not carry a staff in thy hand, Lest the shades will flutter all about thee. Do not put sandals on thy feet, In the nether world make no cry; Kiss not thy beloved wife, Kiss not thy beloved son, Strike not thy hated wife, Strike not thy hated son, Lest thy "cry" of the nether world will seize thee; (The cry) for her who is lying, for her who is lying, The mother of the god Ninazu who is lying, Whose holy body no garment covers, Whose holy breast no cloth wraps. But Enkidu heeded not the advice of his master and he did the very things against which Gilgamesh had warned him. And so he was seized by the nether world and was unable to reascend to the earth. Thereupon Gilgamesh, greatly troubled, proceeded to the city of Nippur and wept before the great air-god Enlil, the god who in the third millennium B. C. was the leading deity of the Sumerian pantheon: O Father Enlil, my pukku fell into the nether world, My mikku fell into the nether world; I sent Enkidu to bring them up to me, the nether world has seized him. Namtar (a demon) has not seized him, Ashak (a demon) has not seized him, The nether world has seized him. Nergal, the ambusher, who spares no one, has not seized him, The nether world has seized him. In battles where heroism is displayed he has not fallen, The nether world has seized him. p. 36 But Enlil refused to stand by Gilgamesh, who then proceeded to Eridu and repeated his plea before the water-god Enki, the "god of wisdom." Enki ordered the sun-god Utu to open a hole in the nether world and to allow the shade of Enkidu to ascend to earth. The sun-god Utu did as bidden and the shade of Enkidu appeared to Gilgamesh. Master and servant embraced and Gilgamesh questioned Enkidu about what he saw in the nether world. The passage from here to the end of the poem is badly broken, but the following partly extant colloquy will serve as an illustration: k Gilgamesh: "Him who has one son hast thou seen!" Enkidu: "I have seen." Gilgamesh: "How is he treated?" Enkidu: (Answer broken) Gilgamesh: "Him who has two sons hast thou seen?" Enkidu: "I have seen." Gilgamesh: "How is he treated?" Enkidu: (Answer broken) Gilgamesh: "Him who has three sons hast thou seen?" Enkidu: "I have seen." Gilgamesh: "How is he treated?" Enkidu: ". . . much water he drinks." ________________________________________________ PLATE VIII. THE SEPARATION OF HEAVEN AND EARTH The two pieces illustrated here are duplicates belonging to the epic tale, "Gilgamesh, Enkidu, and the Nether World." The one to the left is a tablet (14068 in the Nippur collection of the University Museum) published by Chiera in 1934. 36 The one to the right (4429 in the Nippur collection of the Museum of the Ancient Orient at Istanbul) is a fragment of a prism copied by the author and hitherto unpublished. The marked passages contain the lines significant for the creation of the universe; for the translation and the transliteration, see page 37 and note 37. PLATE IX. ENLIL SEPARATES HEAVEN AND EARTH The tablet (13877 in the Nippur collection of the University Museum) illustrated 38 here is one of the 20 duplicating pieces utilized to reconstruct the text of the poem, "The Creation of the Pickax" (see p. 51). Its first five lines are significant for the Sumerian concepts of the creation of the universe; for the translation and the transliteration, see page 40 and note 39. PLATE VIII. THE SEPARATION OF HEAVEN AND EARTH<br> (For description, see opposite page) Click to enlarge PLATE VIII. THE SEPARATION OF HEAVEN AND EARTH (For description, see opposite page) PLATE IX<br> ENLIL SEPARATES HEAVEN AND EARTH<br> (For description, see page 36.) Click to enlarge PLATE IX ENLIL SEPARATES HEAVEN AND EARTH (For description, see page 36.) p. 37 Gilgamesh: "Him who has four sons hast thou seen!" Enkidu: "I have seen." Gilgamesh: "How is he treated?" Enkidu: "Like . . . his heart rejoices." Gilgamesh: "Him who has five sons hast thou seen!" Enkidu: "I have seen." Gilgamesh: "How is he treated?" Enkidu: "Like a good scribe, his arm has been opened, He brings justice to the palace." Gilgamesh: "Him who has six sons hast thou seen?" Enkidu: "I have seen." Gilgamesh: "How is he treated?" Enkidu: "Like him who guides the plow his heart rejoices." Gilgamesh: "Him who has seven sons hast thou seen!" Enkidu: "I have seen." Gilgamesh: "How is he treated?" Enkidu: "As one close to the gods, he . . ." Another of the questions runs thus: Gilgamesh: "Him whose dead body lies (unburied) in the plain hast thou seen?" Enkidu: "I have seen." Gilgamesh: "How is he treated?" Enkidu: "His shade finds no rest in the nether world." l And so our poem ends. 40 It is the introduction to this composition which furnishes the most significant material for the Sumerian concepts of the creation of the universe. The intelligible part of the introduction reads as follows: After heaven had been moved away from earth, After earth had been separated from heaven, After the name of man had been fixed; After An had carried off heaven, After Enlil had carried off earth, After Ereshkigal had been carried off into Kur as its prize; After he had set sail, after he had set sail, After the father for Kur had set sail, After Enki for Kur had set sail; p. 38 Against the king the small ones it (Kur) hurled, Against Enki, the large ones it hurled; Its small ones, stones of the hand, Its large ones, stones of . . . reeds, The keel of the boat of Enki, In battle, like the attacking storm, overwhelm; Against the king, the water at the head of the boat, Like a wolf devours, Against Enki, the water at the rear of the boat, Like a lion strikes down. If we paraphrase and analyze the contents of this passage, it may be worded as follows: Heaven and earth, originally united, were separated and moved away from each other, and thereupon the creation of man was ordained. An, the heaven-god, then carried off heaven, while Enlil, the air-god, carried off earth. All this seems to be according to plan. Then, however, occurred something disruptive. For the goddess Ereshkigal, the counterpart of the Greek Persephone, whom we know as queen of the nether world, but who originally was probably a sky-goddess, was carried off into the nether world, perhaps by Kur. No doubt to avenge this deed, the water-god Enki set sail to attack Kur. The latter, evidently to be conceived as a monster or dragon, did not stand idly by, but hurled stones, large and small, against the keel of Enki's boat, while the primeval waters attacked Enki's boat front and rear. Our poem does not give the result of this struggle between Enki and Kur, since the entire cosmogonic or creation introduction has nothing to do with the basic contents of our Gilgamesh composition; it was placed at the head of the poem only because the Sumerian scribes were accustomed to begin their stories with several introductory lines dealing with creation. It is from the first half of this introduction that we obtain therefore the following cosmogonic concepts: 1. At one time heaven and earth were united. 2. Some of the gods existed before the separation of heaven and earth. p. 39 3. Upon the separation of heaven and earth, it was, as might have been expected, the heaven-god An who carried off heaven, but it was the air-god Enlil who carried off the earth. Among the crucial points not stated or implied in this passage are the following: 1. Were heaven and earth conceived as created, and if so, by whom? 2. What was the shape of heaven and earth as conceived by the Sumerians? 3. Who separated heaven from earth? Fortunately, the answers to these three questions can be gleaned from several other Sumerian texts dating from our period. Thus: 1. In a tablet which gives a list of the Sumerian gods, 41 the goddess Nammu, written with the ideogram for "sea," is described as "the mother, who gave birth to heaven and earth." Heaven and earth were therefore conceived by the Sumerians as the created products of the primeval sea. 2. The myth "Cattle and Grain" (see p. 53), which describes the birth in heaven of the spirits of cattle and grain, who were then sent down to earth to bring prosperity to mankind, begins with the following two lines: After on the mountain of heaven and earth, An had caused the Anunnaki (his followers) to be born. . . . [paragraph continues] It is not unreasonable to assume, therefore, that heaven and earth united were conceived as a mountain whose base was the bottom of the earth and whose peak was the top of the heaven. 3. The myth "The Creation of the Pickax" (see p. 51), which describes the fashioning and dedication of this valuable agricultural implement, is introduced with the following passage: p. 40 The lord, that which is appropriate verily he caused to appear, The lord whose decisions are unalterable, Enlil, who brings up the seed of the land from the earth, Took care to move away heaven from earth, Took care to move away earth from heaven. [paragraph continues] And so we have the answer to our third question; it was the air-god Enlil, who separated and removed heaven from earth. If now we sum up the cosmogonic or creation concepts of the Sumerians, evolved to explain the origin of the universe, they may be stated as follows: 1. First was the primeval sea. Nothing is said of its origin or birth, and it is not unlikely that the Sumerians conceived it as having existed eternally. 2. The primeval sea begot the cosmic mountain consisting of heaven and earth united. 3. Conceived as gods in human form, An (heaven) was the male and Ki (earth) was the female. From their union was begotten the air-god Enlil. ___________________________ PLATE X. MISCELLANEOUS MYTHOLOGICAL SCENES The upper design depicts the rising of Utu, the sun-god, identifiable by his fiery rays and saw-knife. He places his left foot on a mountain while attending deities throw open the gates. In the second design two of the deities are identifiable. At the extreme right is Enki, the water-god, enthroned in his "sea house," perhaps the very house described in "Enki and Eridu" (see p. 62). To the left of the center is Utu, the sun-god, with fiery rays and saw-knife. He stands with one foot on a winged lion while the other steps on a crouching deity. The kneeling figure at the left, holding a gatepost, is probably an attendant of Enki. The deity between Utu and Enki, who is climbing a mountain, is still unidentifiable. The third design depicts an unidentified god with fiery rays, travelling in his boat; the scene is reminiscent of Nanna's journey to Nippur (see p. 47). The stem of the boat ends in the head of a snake, while the prow ends in the body of a god who is working a punting pole. In the boat are various pots, agricultural implements, and a human-headed lion. On the shore is a vegetation goddess, perhaps to be identified as Uttu, the goddess of plants (see p. 57), or Ashnan, the goddess of grain (see p. 53). The lower design depicts what is probably a divine connubium. (Reproduced, by permission of the Macmillan Company, from Henri Frankfort, Cylinder Seals, plates XVIIIa, k, XIXe, and XVI.) PLATE X<br> MISCELLANEOUS MYTHOLOGICAL SCENES<br> (For description, see opposite page.) Click to enlarge PLATE X MISCELLANEOUS MYTHOLOGICAL SCENES (For description, see opposite page.) p. 41 4. Enlil, the air-god, separated heaven from earth, and while his father An carried off heaven, Enlil himself carried off his mother Ki, the earth. The union of Enlil and his mother Ki-in historical times she is perhaps to be identified with the goddess called variously Ninmah, "great queen"; Ninhursag, "queen of the (cosmic) mountain"; Nintu, "queen who gives birth"--set the stage for the organization of the universe, the creation of man, and the establishment of civilization." THE ORGANIZATION OF THE UNIVERSE The Sumerian expression for "universe" is an-ki, literally "heaven-earth." The organization of the universe may therefore be subdivided into that of heaven and that of earth. Heaven consists of the sky and the space above the sky which is called the "great above"; here dwell the sky-gods. Earth consists of the surface of the earth and the space below which is called the "great below"; here dwell the underworld or chthonic deities. For the organization of heaven the relatively little mythological material which is available to date may be sketched as follows: Nanna, the moon-god, the major astral deity of the Sumerians, is born of Enlil, the air-god, and his wife Ninlil, the air-goddess. Nanna, the moon-god, is conceived as travelling in a gufa across the heavens, thus bringing light to the pitch-dark lapis lazuli sky. The "little ones," the stars, are scattered about him like grain while the "big ones," perhaps the planets, walk about him like wild oxen." 43 Nanna, the moon-god, and his wife Ningal are the parents of Utu, the sun-god, who rises in the "mountain of the east" and sets in the "mountain of the west." As yet we find no mention of any boat or chariot used by the sun-god Utu to traverse the sky. Nor is it clear just what he does at night. m The not unnatural assumption that upon reaching the "mountain of the west" at the end of the day he continues his journey at night through the nether world, arriving at the "mountain of the east" at dawn, is not borne p. 42 out by the extant data. Indeed to judge from a prayer to the sun-god which reads: 44 O Utu, shepherd of the land, father of the black-headed people, When thou liest down, the people, too, lie down, O hero Utu, when thou risest, the people, too, rise. or from a description of the break of dawn which reads: As light broke forth, as the horizon grew bright. . . . As Utu came forth from his ganunu, or from a description of the setting of the sun which reads: 46 Utu has gone forth with lifted head to the bosom of his mother Ningal; the Sumerians seemed to have conceived of Utu as sleeping through the night. Turning to the organization of the earth, we learn that it was Enlil, the air-god, who "caused the good day to come forth"; who set his mind to "bring forth seed from the earth" and to establish the hegal, that is, plenty, abundance, and prosperity in the land. It was this same Enlil who fashioned the pickax and probably the plow as prototypes of the agricultural implements to be used by man; who appointed Enten, the farmer-god, as his steadfast and trustworthy field-worker. On the other hand it was the water-god Enki who begot Uttu, the goddess of plants. It is Enki, moreover, who actually organizes the earth, and especially that part of it which includes Sumer and its surrounding neighbors, into a going concern. He decrees the fates of Sumer, Ur, and Meluhha, and appoints the various minor deities to their specific duties. And it is both Enlil and Enki, that is, both the air-god and the water-god, who send Labar, the cattle-god, and Ashnan, the grain-goddess, from heaven to earth in order to make abundant its cattle and grain. The above outline of the organization of the universe is based upon nine Sumerian myths whose contents we now have wholly or in large part. Two of these involve the moon-god Nanna; they are: Enlil and Ninlil. the Begetting p. 43 of Nanna; The Journey of Nanna to Nippur. The remaining seven are of prime importance for the Sumerian concepts of the origin and establishment of culture and civilization on earth. These are Emesh and Enten: Enlil Chooses the Farmer-god; The Creation of the Pickax; Cattle and Grain; Enki and Ninhursag: the Affairs of the Water-god; Enki and Sumer: the Organization of the Earth and its Cultural Processes; Enki and Eridu: the Journey of the Water-god to Nippur; Inanna and Enki: the Transfer of the Arts of Civilization from Eridu to Erech. We shall now proceed to sketch briefly the contents of each of these myths; their wealth and variety, it is hoped, will enable the reader to evaluate the Sumerian mythological concepts together with their spiritual and religious implications. ENLIL AND NINLIL: THE BEGETTING OF NANNA n This delightful myth, consisting of 152 lines of text, 49 is almost complete. It seems to have been evolved to explain the begetting of the moon-god Nanna as well as that of the three underworld deities, Nergal, Ninazu, and a third whose name is illegible. If rightly interpreted this poem furnishes us with the first known example of the metamorphosis of a god; Enlil assumes the form of three different individuals in impregnating his wife Ninlil with the three nether world deities. The poem begins with an introductory passage descriptive of the city of Nippur, a Nippur that seems to be conceived as having existed before the creation of man: Behold the "bond of heaven and earth," the city, . . . Behold Nippur, the city, . . . Behold the "kindly wall," the city, . . . Behold the Idsalla, its pure river, Behold the Karkurunna, its quay, Behold the Karasarra, its quay where the boats stand, Behold the Pulal, its well of good water, Behold the Idnunbirdu, its pure canal, Behold Enlil, its young man, Behold Ninlil, its young maid, Behold Nunbarshegunu, its old woman. p. 44 After this brief background sketch the actual story begins. Nunbarshegunu, the "old woman" of Nippur, Ninlil's mother, instructs her daughter how to obtain the love of Enlil: In those days the mother, her begetter, gave advice to the maid, Nunbarshegunu gave advice to Ninlil: "At the pure river, O maid, at the pure river wash thyself, O Ninlil, walk along the bank of the Idnunbirdu, The bright-eyed, the lord, the bright-eyed, The 'great mountain,' father Enlil, the bright-eyed, will see thee, The shepherd . . . who decrees the fates, the bright-eyed, will see thee, He will . . . . he will kiss thee." Ninlil follows her mother's instructions and as a consequence is impregnated by "the water" of Enlil and conceives the moon-god Nanna. Enlil then departs from Nippur in the direction of the nether world, but is followed by Ninlil. As he leaves the gate he instructs the "man of the gate" to give the inquisitive Ninlil no information of his whereabouts. Ninlil comes up to the "man of the gate" and demands to know whither Enlil has gone. Enlil then __________________________________ PLATE XI. ENLIL AND NINLIL: THE BEGETTING OF NANNA This illustrates the obverse of a tablet (9205 in the Nippur collection of the University Museum) that was published by the late George Barton as early as 1918. 47 Its contents, though obviously most significant for Sumerian mythology, have remained largely unintelligible all these years. Sumerological progress in the course of the past quarter-century and the discovery by the author of nine additional fragments (eight in the University Museum and one in the Museum of the Ancient Orient) 48have now made the reconstruction and translation of this poem possible. The marked passage contains the following lines: den-líl-li ì-du dnin-líl in-uš dnu-nam-nir ì-du ki-sikil mu-un- . . . den-líl-li lú-ká-gal-ra gù mu-na-dé-e lú-ká-gal lú-gišsi-gar-ra lú-giššu-di-eš lú-gišsi-gar-kug-ga nin-zu-dnin-líl-li i-im-du u4-da én-mu mu-ra-tar-ra za-e ki-mu nam-mu-ni-in-pàd-dé For the translation, see page 45. PLATE XI.<br> ENLIL AND NINLIL: THE BEGETTING OF NANNA<br> (For description, see opposite page.) Click to enlarge PLATE XI. ENLIL AND NINLIL: THE BEGETTING OF NANNA (For description, see opposite page.) p. 45 seems to take the form of the "man of the gate" and answers for him. The passage involved is as yet unintelligible; it seems to contain a refusal to divulge Enlil's whereabouts. Ninlil thereupon reminds him that while, true enough, Enlil is his king, she is his queen. Thereupon Enlil, still impersonating "the man of the gate," cohabits with her and impregnates her. As a result Ninlil conceives Meslamtaea, more commonly known as Nergal, the king of the nether world. In spite of the unintelligible parts, the flavor of this remarkable passage will be readily apparent from the following quotations: Enlil . . . departed from the city, Nunamnir (a name of Enlil) . . . departed from the city. Enlil walked, Ninlil followed, Nunamnir walked, the maid followed, Enlil says to the man of the gate: "O man of the gate, man of the lock, O man of the bolt, man of the pure lock, Thy queen Ninlil is coming; If she asks thee about me, Tell her not where I am." Ninlil approached the man of the gate: "O man of the gate, man of the lock, O man of the bolt, man of the pure lock, Enlil, thy king, where is he going?" Enlil answers her for the man of the gate: "Enlil, the king of all the lands, has commanded me": Four lines follow containing the substance of this command but their meaning is obscure. Then comes the following dialogue between Ninlil and Enlil, the latter impersonating the "man of the gate": Ninlil: "True, Enlil is thy king, but I am thy queen." Enlil: "If now thou art my queen, let my hand touch thy . . ." Ninlil: "The 'water' of thy king, the bright 'water' is in my heart, The 'water' of Nanna, the bright 'water' is in my heart." Enlil: "The 'water' of my king, let it go toward heaven, let it go toward earth, Let my 'water,' like the 'water' of my king, go toward earth." p. 46 Enlil, as the man of the gate, lay down in the He kissed her, be cohabited with her, Having kissed her, having cohabited with her, The "water" of . . . Meslamtaea he caused to flow over (her) heart. The poem then continues with the begetting of the nether world deity Ninazu; this time it is the "man of the river of the nether world, the man-devouring river" whom Enlil impersonates. In all other respects, the passage is a repetition of that describing the begetting of Meslamtaea; thus: Enlil walked, Ninlil followed, Nunamnir walked, the maid followed, Enlil says to the man of the river of the nether world, the man-devouring river: "O man of the river of the nether world, the man-devouring river, Thy queen Ninlil is coming; If she asks thee about me, Tell her not where I am." Ninlil approached the man of the river of the nether world, the man-devouring river: "O man of the river of the nether world, the man-devouring river, Enlil, thy king, where is he going?" Enlil answers her for the man of the river of the nether world, the man-devouring river: "Enlil, the king of all the lands, has commanded me." The substance of the command is unintelligible. Follows the dialogue between Ninlil and Enlil, the latter impersonating the "man of the river of the nether world, the man-devouring river": Ninlil: "True, Enlil is thy king, but I am thy queen." Enlil: "If now thou art my queen, let my hand touch thy . . ." Ninlil: "The 'water' of thy king, the bright 'water' is in my heart, The 'water' of Nanna, the bright 'water' is in my heart." Enlil: "The 'water' of my king, let it go toward heaven, let it go toward earth, Let my 'water,' like the 'water' of my king, go toward earth." Enlil, as the man of the river of the nether world, the man-devouring river, lay down in the . . . . He kissed her, he cohabited with her, p. 47 Having kissed her, having cohabited with her, The "water" of Ninazu, the king of . . ., he caused to flow over (her) heart. The poem then continues with the begetting of the third underworld deity whose name is illegible; this time it is the "man of the boat" whom Enlil impersonates. Our myth then comes to a close with a brief hymnal passage in which Enlil is exalted as the lord of abundance and the king whose decrees are unalterable. THE JOURNEY OF NANNA TO NIPPUR To the Sumerians of the third millennium B. C., Nippur was the spiritual center of their country. Its tutelary deity, Enlil, was the leading god of the Sumerian pantheon; his temple, Ekur, was the most important temple in Sumer. And so, the blessing of Enlil was a prime essential for the establishment of prosperity and abundance in the other important cities of Sumer, such as Eridu and Ur. To obtain this blessing, the tutelary deities of these cities were conceived as travelling to Nippur laden with gifts for its god and temple. Our myth 50 describes just such a journey from Ur to Nippur of the moon-god Nanna (also known as Sin and Ashgirbabbar), the tutelary deity of Ur. In this myth, as in the preceding Enlil-Ninlil composition, the cities such as Nippur and Ur seem to be fully built and rich in animal and plant life, although man seems to be still nonexistent. Beginning with a description of the glory of Nippur, our poem continues a passage describing Nanna's decision to visit his father's city: To go to his city, to stand before his father, Ashgirbabbar set his mind: "I, the hero, to my city I would go, before my father I would stand; I, Sin, to my city I would go, before my father I would stand, Before my father Enlil I would stand; I, to my city I would go, before my mother Ninlil I would stand, Before my father I would stand." p. 48 And so he loads up his gufa with a rich assortment of trees, plants, and animals. On his journey from Ur to Nippur, Nanna and his boat make stop at five cities: Im (?), Larsa, Erech, and two cities whose names are illegible; in each of these Nanna is met and greeted by the respective tutelary deity. Finally he arrives at Nippur: At the lapis lazuli quay, the quay of Enlil, Nanna-Sin drew up his boat, At the white quay, the quay of Enlil, Ashgirbabbar drew up his boat, On the . . . of the father, his begetter, he stationed himself, To the gatekeeper of Enlil he says: At the lapis lazuli quay, the quay of Enlil, Nanna-Sin drew up his boat, At the white quay, the quay of Enlil, Ashgirbabbar drew up his boat, On the . . . of the father, his begetter, he stationed himself, To the gatekeeper of Enlil he says: "Open the house, gatekeeper, open the house, Open the house, O protecting genie, open the house, Open the house, thou who makest the trees come forth, open the house, O . . ., who makest the trees come forth, open the house, Gatekeeper, open the house, O protecting genie, open the house." The gatekeeper opens the door for Nanna: Joyfully, the gatekeeper joyfully opened the door; The protecting genie who makes the trees come forth, joyfully, The gatekeeper joyfully opened the door; He who makes the trees come forth, joyfully, The gatekeeper joyfully opened the door; With Sin, Enlil rejoiced. The two gods feast; then Nanna addresses Enlil his father as follows: "In the river give me overflow, In the field give me much grain, In the swampland give me grass and reeds, In the forests give me . . . p. 49 In the plain give me . . . In the palm-grove and vineyard give me honey and wine, In the palace give me long life, To Ur I shall go." And Enlil accedes to his son's request: He gave him, Enlil gave him, To Ur he went. In the river he gave him overflow, In the field he gave him much grain, In the swampland he gave him grass and reeds, In the forests he gave him . . ., In the plain he gave him . . . . In the palm-grove and vineyard he gave him honey and wine, In the palace he gave him long life. EMESH AND ENTEN: ENLIL CHOOSES THE FARMER-GOD This myth 51 is the closest extant Sumerian parallel to the Biblical Cain-Abel story, although it ends with a reconciliation rather than a murder. It consists of over three hundred lines, only about half of which are complete; because of the numerous breaks, the meaning of the text is therefore often difficult to penetrate. Tentatively the contents of the poem may be reconstructed as follows: Enlil, the air-god, has set his mind to bring forth trees and grain and to establish abundance and prosperity in the land. For this purpose two cultural beings, the brothers Emesh and Enten, are created, and Enlil assigns to each specific duties. The text is so badly damaged at this point that it is impossible to make out the exact nature of these duties; the following very brief intelligible passages will at least indicate their general direction: Enten caused the ewe to give birth to the lamb, the goat to give birth to the kid, Cow and calf he caused to multiply, much fat and milk he caused to be produced, In the plain, the heart of the wild goat, the sheep, and the donkey he made to rejoice, The birds of the heaven, in the wide earth he had them set up their nests p. 50 The fish of the sea, in the swampland he had them lay their eggs, In the palm-grove and vineyard he made to abound honey and wine, The trees, wherever planted, he caused to bear fruit, The furrows . . ., Grain and crops he caused to multiply, Like Ashnan (the grain goddess), the kindly maid, he caused strength to appear. Emesh brought into existence the trees and the fields, he made wide the stables and sheepfolds, In the farms he multiplied the produce, The . . . he caused to cover the earth, The abundant harvest he caused to be brought into the houses, he caused the granaries to be heaped high. But whatever the nature of their original duties, a violent quarrel breaks out between the two brothers. Several arguments ensue, and finally Emesh challenges Enten's claim to the position of "farmer of the gods." And so they betake themselves to Nippur where each states his case before Enlil. Thus Enten complains to Enlil: ____________________________________ PLATE XII. GODS OF VEGETATION Three of the designs depict a deity in close relation with a plow. In the upper design two gods are guiding a plow, which is perhaps drawn by a lion and a wormlike dragon. In the second, a seated god is holding a plow in front of him. Behind him is a mountain from which sprouts a plant and on which an ibex is ascending; in front of him a deity leads a worshipper carrying a gazelle in his arms. In the lower design an unidentified deity holding a plow is travelling in a boat whose stern ends in a snake and whose prow ends in the body of a god who is propelling the boat. The third design seems to depict an offering scene to the right of the inscription. A worshipper carrying a gazelle is followed by a goddess holding a vase, from which flow two streams of water. The worshipper stands before another goddess who may perhaps be identified as Inanna in the role of the goddess of war. But it is the two deities to the left of the inscriptions which interest us here mostly. Both seem to have ears of grain sprouting from their shoulders, but the male god is equipped with club and bow, while a ram frolics at his feet. He may perhaps be identified as Lahar, the cattle-god, while the goddess facing him may be Ashnan, the grain goddess (see p. 53). (Reproduced, by permission of the Macmillan Company, from Henri Frankfort, Cylinder Seals, plates XXa, d, e, and XIXe.) PLATE XII<br> GODS OF VEGETATION<br> (For description, see opposite page.) Click to enlarge PLATE XII GODS OF VEGETATION (For description, see opposite page.) p. 51 "O father Enlil, knowledge thou hast given me, I brought the water of abundance, Farm I made touch farm, I heaped high the granaries, Like Ashnan, the kindly maid, I caused strength to appear; Now Emesh, the . . . . the irreverent, who knows not the heart of the fields, On my first strength, on my first power, is encroaching; At the palace of the king . . ." Emesh's version of the quarrel, which begins with several flattering phrases cunningly directed to win Enlil's favor, is brief but as yet unintelligible. Then: Enlil answers Emesh and Enten: "The life-producing water of all the lands, Enten is its 'knower,' As farmer of the gods he has produced everything, Emesh, my son, how dost thou compare thyself with Eaten, thy brother?" The exalted word of Enlil whose meaning is profound, The decision taken, is unalterable, who dares transgress it! Emesh bent the knees before Enten, Into his house he brought . . ., the wine of the grape and the date, Emesh presents Enten with gold, silver, and lapis lazuli, In brotherhood and friendship, happily, they pour out libations, Together to act wisely and well they determined. In the struggle between Emesh and Enten, Enten, the steadfast farmer of the gods, having proved greater than Emesh, . . . O father Enlil, praise! THE CREATION OF THE PICKAX This poem consisting of 108 lines 52 is practically complete, although not a few of the passages still remain obscure and unintelligible. It begins with a long introductory passage which is of prime significance for the Sumerian conception of the creation and organization of the universe. If the following translation of this important passage seems sodden, stilted, and obscure, the reader is asked to remember that although the meanings of most of the Sumerian words and phrases are known, we still have little insight into their overtones, into their connotations and implications. p. 52 [paragraph continues] For the background and situation which these words and phrases imply and assume, still elude us; and it is this background and situation, part and parcel of the Sumerian mythological and religious pattern and well known to the Sumerian poet and his "reader," which are so vital to a full understanding of the text. It is only with the gradual accumulation of living contexts from Sumerian literature that we may hope to overcome this difficulty; as yet it is best to hew close to the literal word. The introductory passage reads: o The lord, that which is appropriate verily he caused to appear, The lord whose decisions are unalterable, Enlil, who brings up the seed of the land from the earth, Took care to move away heaven from earth, Took care to move away earth from heaven. In order to make grow the creature which came forth, In the "bond of heaven and earth" (Nippur) he stretched out the . . . He brought the pickax into existence, the "day" came forth, He introduced labor, decreed the fate, Upon the pickax and basket he directs the "power." Enlil made his pickax exalted, His pickax of gold, whose head is of lapis lazuli, The pickax of his house, of . . . silver and gold, His pickax whose . . . is of lapis lazuli, Whose tooth is a one-horned ox ascending a large wall. The lord called up the pickax, decrees its fate, He set the kindu, the holy crown, upon his head, The head of man he placed in the mould, Before Enlil he (man?) covers his land, Upon his black-headed people he looked steadfastly. The Anunnaki who stood about him, He placed it (the pickax?) as a gift in their hands, They soothe Enlil with prayer, They give the pickax to the black-headed people to hold. After Enlil had created the pickax and decreed its exalted fate, the other important deities add to its powers and utility. The poem concludes with a long passage in which the usefulness of the pickax is described in glowing terms; the last lines read: p. 53 The pickax and the basket build cities, The steadfast house the pickax builds, the steadfast house the pickax establishes, The steadfast house it causes to prosper. The house which rebels against the king, The house which is not submissive to its king, The pickax makes it submissive to the king. Of the bad . . . plants it crushes the head, Plucks at the roots, tears at the crown, The pickax spares the . . . plants; The pickax, its fate decreed by father Enlil, The pickax is exalted. CATTLE AND GRAIN The myth 53 involving Lahar, the cattle-god, and his sister Ashnan, the grain-goddess, represents another variation of the Cain-Abel motif in Near East mythology. Labar and Ashnan, according to our myth, were created in the creation chamber of the gods in order that the Annunnaki, the children and followers of the heaven-god An, might have food to eat and clothes to wear. But the Anunnaki were unable to make effective use of the products of these deities; it was to remedy this situation that man was created. All this is told in an introductory passage which, because of its significance for the Sumerian conception of the creation of man, is quoted in full on pages 72-73. The passage following the introduction is another poetic gem; it describes the descent of Lahar and Ashnan from heaven to earth and the cultural benefits which they bestow on mankind: In those days Enki says to Enlil: "Father Enlil, Lahar and Ashnan, They who have been created in the Dulkug, Let us cause them to descend from the Dulkug." At the pure word of Enki and Enlil, Lahar and Ashnan descended from the Dulkug. For Lahar they (Enlil and Enki) set up the sheepfold, Plants, herbs, and . . . they present to him; p. 54 For Ashnan they establish a house, Plow and yoke they present to her. Lahar standing in his sheepfold, A shepherd increasing the bounty of the sheepfold is he; Ashnan standing among the crops, A maid kindly and bountiful is she. Abundance of heaven . . . , Lahar and Ashnan caused to appear, In the assembly they brought abundance, In the land they brought the breath of life, The decrees of the god they direct, The contents of the warehouses they multiply, The storehouses they fill full. In the house of the poor, hugging the dust, Entering they bring abundance; The pair of them, wherever they stand, Bring heavy increase into the house; The place where they stand they sate, the place where they sit they supply, They made good the heart of An and Enlil. But then Labar and Ashnan drank much wine and so they began to quarrel in the farms and fields. In the arguments which ensued, each deity extolled its achievements and belittled those of its opponent. Finally Enlil and Enki intervened, but the end of the poem which contains their decision is still wanting. ENKI AND NINHURSAG: THE AFFAIRS OF THE WATER-GOD p Both for intricacy of story and for simplicity of style, this myth 57 is one of the most remarkable compositions in our entire group. The hero is Enki, the great water-god of the Sumerians, one of the four creating deities of Sumer; his closest Greek counterpart is Poseidon. The place of our story is Dilmun, a district which is perhaps to be identified with eastern shores of the Persian Gulf and which in historical times, therefore, actually lay outside of Sumer proper. Our poem begins with a description of Dilmun as a land of innocence and bliss: p. 55 The land Dilmun is a pure place, the land Dilmun is a clean place, The land Dilmun is a clean place, the land Dilmun is a bright place; He who is all alone laid himself down in Dilmun, The place, after Enki had laid himself by his wife, That place is clean, that place is bright; He who is all alone laid himself down in Dilmun, The place, after Enki had laid himself by Ninsikil, That place is clean, that place is bright. In Dilmun the raven uttered no cries, The kite uttered not the cry of the kite, The lion killed not, The wolf snatched not the lamb, Unknown was the kid-killing dog, Unknown was the grain-devouring boar, The bird on high . . . not its young, The dove . . . not the head, The sick-eyed says not "I am sick-eyed," The sick-headed says not "I am sick-headed," Its (Dilmun's) old woman says not "I am an old woman," Its old man says not "I am an old man," Its unwashed maid is not . . . in the city, He who crosses the river utters no . . . , The overseer does not . . . , The singer utters no wail, By the side of the city he utters no lament. What is wanting in this paradise land, however, is sweet water. And so the goddess of Dilmun, Ninsikil, pleads with Enki for fresh water. Enki heeds her plea and orders the sun-god Utu to bring forth fresh water from the earth for Dilmun. As a result: Her city drinks the water of abundance, Dilmun drinks the water of abundance, Her wells of bitter water, behold they are become wells of good water, Her fields and farms produced crops and grain, Her city, behold it is become the house of the banks and quays of the land, Dilmun, behold it is become the house of the banks and quays of the land. p. 56 Dilmun supplied with water, our poem next describes the birth of Uttu, the goddess of plants, a birth which results from the following rather intricate process. Enki first impregnates the goddess Ninhursag, or, to give her one of her other names, Nintu, the Sumerian goddess who in an earlier day may have been identical with Ki, the mother earth. Follows a period of gestation lasting nine days, the poet being careful to note that each day corresponds to a month in the human period of gestation; of this union is begotten the goddess Ninsar. This interesting passage runs as follows: Upon Ninhursag he caused to flow the "water of the heart," She received the "water of the heart," the water of Enki. One day being her one month, Two days being her two months, Three days being her three months, Four days being her four months, Five days (being her five months,) Six days (being her six months,) Seven days (being her seven months,) Eight days (being her eight months,) Nine days being her nine months, the months of "womanhood," Like . . . fat, like . . . fat, like good butter, Nintu, the mother of the land, like . . . fat, (like . . . fat, like good butter,) Gave birth to Ninsar. __________________________________ PLATE XIII. ENKI AND NINHURSAG: THE AFFAIRS OF THE WATER-GOD This is a photograph of a tablet (4561 in the Nippur collection of the University Museum) published by Stephen Langdon more than 25 years ago under the title, "Sumerian Epic of Paradise, the Flood, and Fall of Man." 54 At the time of its publication, Sumerian grammatical and lexicographical studies had made relatively little scientific progress, and the contents of this difficult poem were largely misunderstood. The author's interpretation of the poem is largely the result of a more scientific approach to the linguistic problems, although the publication in 1930 by Henri de Genouillac of a duplicating fragment now in the Louvre u also proved of considerable help. The last 14 lines in the second column contain a passage which may be not inaptly entitled "The Birth of a Goddess"; for the translation and the transliteration, see page 56 and note 56. PLATE XIII.<br> ENKI AND NINHURSAG: THE AFFAIRS OF THE WATER-GOD<br> (For description, see opposite page.) Click to enlarge PLATE XIII. ENKI AND NINHURSAG: THE AFFAIRS OF THE WATER-GOD (For description, see opposite page.) p. 57 Ninsar in turn is impregnated by her father Enki and after nine days of gestation she gives birth to the goddess Ninkur. Ninkur, too, is then impregnated by Enki and so finally is born Uttu, the goddess of plants. To this plant-goddess now appears her great-grandmother Ninhursag, who offers her advice pertinent to her future relationship with Enki. Part of the passage is broken, and much of what is not broken I fail as yet to comprehend. But whatever the advice, Uttu follows it in all detail. As a result she is in turn impregnated by Enki and eight different plants sprout forth. But Enki eats up the plants; thus: Enki, in the swampland, in the swampland, lies stretched out, He says to his messenger Isimud: "What is this (plant), what is this (plant)?" His messenger, Isimud, answers him; "My king, this is the 'tree-plant'," he says to him. He cuts it off for him and he (Enki) eats it. Enki: "What is this, what is this?" Isimud: "My king, this is the 'honey-plant'." He tears it off for him and he eats it. And so on until Enki has eaten all the eight plants. Thereupon Ninhursag, who, it will be recalled, is actually responsible for the creation of these plants, curses Enki. 58 The curse reads: "Until thou art dead, I shall not look upon thee with the 'eye of life'." Having uttered the curse, Ninhursag disappears. The gods are chagrined; they "sit in the dust." Up speaks the fox to Enlil: "If I bring Ninhursag before thee, what shall be my reward?" [paragraph continues] Enlil promises the fox a due reward and the latter succeeds in bringing her back; how he goes about this task is not clear, however, since part of the text is broken and much of the preserved part is as yet unintelligible. And so Ninhursag proceeds to remove the effects of her curse from the rapidly sinking Enki. This she achieves by giving birth p. 58 to a special deity for each of Enki's pains. This passage which closes our poem runs as follows: Ninhursag: "My brother, what hurts thee?" Enki: "My . . . hurts me." Ninhursag: "To the god Abu I gave birth for thee." Ninhursag: "My brother, what hurts thee?" Enki: "My hip hurts me." Ninhursag: "To the god Nintul I gave birth for thee." Ninhursag: "My brother, what hurts thee?" Enki: "My tooth hurts me." Ninhursag: "To the goddess Ninsutu I gave birth for thee." Ninhursag: "My brother, what hurts thee?" Enki: "My mouth hurts me." Ninhursag: "To the goddess Ninkasi I gave birth for thee." Ninhursag: "My brother, what hurts thee?" Enki: "My . . . hurts me." Ninhursag: "To the god Nazi I gave birth for thee." Ninhursag: "My brother, what hurts thee?" Enki: "My side hurts me." Ninhursag: "To the goddess Dazimua I gave birth for thee." Ninhursag: "My brother, what hurts thee?" Enki: "My rib hurts me." Ninhursag: "To the goddess Ninti I gave birth for thee." Ninhursag: "My brother, what hurts thee?" Enki: "My . . . hurts me." Ninhursag: "To the god Enshagag I gave birth for thee." Ninhursag: "For the little ones to which I gave birth Enki: "Let Abu be the king of the plants, Let Nintul be the lord of Magan, Let Ninsutu marry Ninazu, Let Ninkasi be (the goddess who) sates the heart, Let Nazi marry Nindar, Let Dazimua marry Ningishzida, Let Ninti be the queen of the month, Let Enshagag be the lord of Dilmun." O Father Enki, praise! And so, as the reader will note, the eight aches and pains which had come upon Enki as punishment for his eating p. 59 the eight plants, were healed by the eight deities born of Ninhursag for that purpose. Moreover, the superficiality and barren artificiality of the concepts implied in this closing passage of our myth, although not apparent from the English translation, are brought out quite clearly by the Sumerian original. For the fact is that the actual relationship between each of the "healing" deities and the sickness which it is supposed to cure, is verbal and nominal only; this relationship manifests itself in the fact that the name of the deity contains in it part or all of the word signifying the corresponding aching part of Enki's body. In brief, it is only because the name of the deity sounded like the sick body-member that the makers of this myth were induced to associate the two; actually there is no organic relationship between them. ENKI AND SUMER: THE ORGANIZATION OF THE EARTH AND ITS CULTURAL PROCESSES q This composition 59 furnishes us with a detailed account of the activities of the water-god Enki, the Sumerian god of wisdom, in organizing the earth and establishing what might be termed law and order upon it. The first part of our poem, approximately one hundred lines, is too fragmentary for a reconstruction of its contents. When the poem becomes intelligible, Enki is decreeing the fate of Sumer: O Sumer, great land, of the lands of the universe, Filled with steadfast brightness, the people from sunrise to sunset obedient to the divine decrees, Thy decrees are exalted decrees, unreachable, Thy heart is profound, unfathomable, Thy . . . is like heaven, untouchable. "The king, begotten, adorns himself with lasting jewel, The lord, begotten, sets crown on head, Thy lord is an honored lord; with An, the king, he sits in the shrine of heaven, Thy king is the great mountain, the father Enlil, Like . . . the father of all the lands. p. 60 "The Anunnaki, the great gods, In thy midst have taken up their dwelling place, In thy large groves they consume (their) food. "O house of Sumer, may thy stables be many, may thy cows multiply, May thy sheepfolds be many, may thy sheep be myriad, May thy . . . stand, May thy steadfast . . . lift hand to heaven, May the Anunnaki decree the fates in thy midst." Enki then goes to Ur, no doubt the capital of Sumer at the time our poem was composed, and decrees its fate: To Ur he came, Enki, king of the abyss, decrees the fate: "O city, well-supplied, washed by much water, firm standing ox, Shrine of abundance of the land, knees opened, green like the 'mountain,' Hashur-forest, wide shade. . . . heroic, Thy perfected decrees he has directed, The great mountain, Enlil, in the universe has uttered thy exalted name; O thou city whose fates have been decreed by Enki, O thou shrine Ur, neck to heaven mayest thou rise." Enki then comes to Meluhha, the "black mountain," perhaps to be identified with the eastern coast of Africa. Remarkably enough, Enki is almost as favorably disposed ____________________________________________ PLATE XIV. ENKI, THE WATER-GOD In the latter half of the third millennium the water-god Enki played a predominant role in Sumerian religion and myth. This plate gives a graphic picture of his activities. The upper design depicts Enki with flowing streams, swimming fishes, and what may be sprouting plants, travelling in a boat along the Eridu marshland. In the second design four deities are approaching the seated Enki; the second carries a plow. The third design depicts Enki sitting in judgment. His messenger, the two-faced Isimud, is followed by a deity carrying a plant; the latter is followed by another deity who carries slung over his shoulder a mace to which the accused bird-man is tied by the feet. The lower design depicts another version of the same scene. Before Enki, seated in judgment, Isimud leads the accused bird-man, who is followed by another deity and a worshipper. (Reproduced, by permission of the Macmillan Company, from Henri Frankfort, Cylinder Seals, plates XXf, XXIe, and XXXIIId, f.) PLATE XIV<br> ENKI, THE WATER-GOD<br> (For description, see opposite page.) Click to enlarge PLATE XIV ENKI, THE WATER-GOD (For description, see opposite page.) p. 61 to this land as to Sumer itself. He blesses its trees and reeds, its oxen and birds, its silver and gold, its bronze and copper, its human beings. From Meluhha, Enki goes to the Tigris and Euphrates Rivers. He fills them with sparkling water and appoints the god Enbilulu, the "knower" of rivers, in charge. Enki then fills the rivers with fishes and makes a deity described as the "son of Kesh" responsible for them. He next turns to the sea (Persian Gulf), sets up its rules, and appoints the goddess Sirara in charge. Enki now calls to the winds and appoints over them the god Ishkur, who has charge of the "silver lock of the 'heart' of heaven." The plow and yoke, fields and vegetation, are next on the list: The plow and the yoke he directed, The great prince Enki caused the . . . ox to . . . To the pure crops he roared, In the steadfast field he made grain grow; The lord, the jewel and ornament of the plain, The . . . farmer of Enlil, Enkimdu, him of the canals and ditches, Enki placed in their charge. The lord called to the steadfast field, he caused it to produce much grain, Enki made it bring forth its small and large beans . . . , The . . . grains he heaped up for the granary, Enki added granary to granary, With Enlil he increases abundance in the land; Her whose head is . . . . whose face is . . . , The lady who . . . . the might of the land, the steadfast support of the black-headed people, Ashnan, strength of all things, Enki placed in charge. Enki now turns to the pickax and the brickmold, and appoints the brick-god Kabta in charge. He then directs the building implement gugun, lays foundations and builds houses, and places them under the charge of Mushdamma, the "great builder of Enlil." He then fills the plain with plant and animal life and places Sumugan, "king of the p. 62 [paragraph continues] 'mountain'," in control. Finally Enki builds stables and sheepfolds, fills them with milk and fat, and puts them in the care of the shepherd-god Dumuzi. The rest of our text is destroyed and we do not know how the poem ends. ENKI AND ERIDU: THE JOURNEY OF THE WATER--GOD TO NIPPUR r One of the oldest and most venerated cities in Sumer was Eridu, which lies buried to-day under the mound Abu-Shahrain; a thorough excavation of this significant site would in all probability immensely enrich our knowledge of Sumerian culture and civilization, especially in their more spiritual aspects. According to one Sumerian tradition, it was the oldest city in Sumer, the first of the five cities founded before the flood; our myth, on the other hand, implies that the city Nippur preceded it in age. In this city, which in ancient times must have been situated on the Persian Gulf, the water-god Enki, also known as Nudimmud, builds his "sea-house": 60 After the water of creation had been decreed, After the name hegal (abundance), born in heaven, Like plant and herb had clothed the land, The lord of the abyss, the king Enki, Enki, the lord who decrees the fates, Built his house of silver and lapis lazuli; Its silver and lapis lazuli, like sparkling light, The father fashioned fittingly in the abyss. The (creatures of) bright countenance and wise, coming forth from the abyss, Stood all about the lord Nudimmud; The pure house be built, he adorned it with lapis lazuli, He ornamented it greatly with gold, In Eridu he built the house of the water-bank, Its brickwork, word-uttering, advice-giving, Its . . . like an ox roaring, The house of Enki, the oracles uttering. Follows a long passage in which Isimud, the messenger of Enki, sings the praises of the "sea-house." Then Enki raises the city Eridu from the abyss and makes it float over p. 63 the water like a lofty mountain. Its green fruit-bearing gardens he fills with birds; fishes, too, be makes abundant. Enki is now ready to proceed by boat to Nippur to obtain Enlil's blessing for his newly-built city and temple. He therefore rises from the abyss: When Enki rises, the fish . . . rise, The abyss stands in wonder, In the sea joy enters, Fear comes over the deep, Terror holds the exalted river, The Euphrates, the South Wind lifts it in waves. And so Enki seats himself in his boat and first arrives in Eridu itself; here he slaughters many oxen and sheep. He then proceeds to Nippur where immediately upon his arrival he prepares all kinds of drinks for the gods and especially for Enlil. Then: Enki in the shrine Nippur, Gives his father Enlil bread to eat, In the first place he seated An (the heaven-god), Next to An he seated Enlil, Nintu he seated at the "big side," The Anunnaki seated themselves one after the other. And so the gods feast and banquet until their hearts become "good" and Enlil is ready to pronounce his blessing: Enlil says to the Anunnaki: Enlil says to the Anunnaki: "Ye great gods who are standing about, My son has built a house, the king Enki; Eridu, like a mountain, he has raised up from the earth, In a good place he has built it. Eridu, the clean place, where none may enter, The house built of silver, adorned with lapis lazuli, The house directed by the seven "lyre-songs," given over to incantation, With pure songs . . . , The abyss, the shrine of the goodness of Enki, befitting the divine decrees, Eridu, the pure house having been built, O Enki, praise!" p. 64 INANNA AND ENKI: THE TRANSFER OF THE ARTS OF CIVILIZATION FROM ERIDU TO ERECH This magnificent myth with its particularly charming story involves Inanna, the queen of heaven, and Enki, the lord of wisdom. Its contents are of profound significance for the study of the history and progress of civilization, since it contains a list of over one hundred divine decrees governing all those cultural achievements which, according to the more or less superficial analysis of the Sumerian scribes and thinkers, made up the warp and woof of Sumerian civilization. As early as 1911 a fragment belonging to this myth and located in the University Museum at Philadelphia was published by David W. Myhrman. 62 Three years later, Arno Poebel published another Philadelphia tablet inscribed with part of the composition; 61 this is a large, well-preserved six-column tablet whose upper left ________________________________________ PLATES XV AND XVI. INANNA AND ENKI: THE TRANSFER OF THE ARTS OF CIVILIZATION FROM ERIDU TO ERECH Plate XV is the obverse of a large six-column tablet (15283 in the Nippur collection of the University Museum) published by Poebel in 1914; 61 its upper left corner is broken away. Plate XVI illustrates three fragments belonging to the same poem. The large fragment (13571 in the Nippur collection of the University Museum) was published by Myhrman in 1911. 62 Below the large fragment, on the left, are the obverse and reverse of a small fragment (4151 in the Nippur collection of the Museum of the Ancient Orient) copied by the author in Istanbul and hitherto unpublished. In all probability it is the very comer piece broken away from the Philadelphia tablet illustrated on plate XV. To the right are the obverse and reverse of another small fragment (2724 in the Nippur collection of the Museum of the Ancient Orient) copied by the author in Istanbul and hitherto unpublished. Small as it is, this piece proved instrumental in supplying the motivating link to the story. For the translation and the transliteration of the first eight lines of the passage in which Enki presents the arts of civilization to the goddess Inanna, see page 66 and note 65. Another significant verse in this passage reads: 66 "O name of my power, O name of my power, To the bright Inanna, my daughter, I shall present . . . The arts of woodworking, metalworking, writing, toolmaking, leatherworking. . . . building, basketweaving." Pure Inanna took them. PLATE XV<br> INANNA AND ENKI: THE TRANSFER OF THE ARTS OF CIVILIZATION FROM ERIDU To ERECH<br> (For description, see opposite page.) Click to enlarge PLATE XV INANNA AND ENKI: THE TRANSFER OF THE ARTS OF CIVILIZATION FROM ERIDU To ERECH (For description, see opposite page.) PLATE XVI<br> INANNA AND ENKI: THE TRANSFER OF THE ARTS OF CIVILIZATION FROM ERIDU TO ERECH<br> (For description, see page 64.) Click to enlarge PLATE XVI INANNA AND ENKI: THE TRANSFER OF THE ARTS OF CIVILIZATION FROM ERIDU TO ERECH (For description, see page 64.) p. 65 corner was broken off. This broken corner piece I was fortunate enough to discover in 1937, twenty-three years later, in the Museum of the Ancient Orient at Istanbul. 63 As early as 1914, therefore, a large part of the myth had been copied and published. However, no translation was attempted in all these years since the story seemed to make no connected sense; and what could be made out, seemed to lack intelligent motivation. In 1937 I located and copied in Istanbul a small piece 64 which supplied the missing clue, and as a result, this tale of the all too human Sumerian gods can now be told. 67 Inanna, queen of heaven, and tutelary goddess of Erech, is anxious to increase the welfare and prosperity of her city, to make it the center of Sumerian civilization, and thus to exalt her own name and fame. She therefore decides to go to Eridu, the ancient and hoary seat of Sumerian culture where Enki, the Lord of Wisdom, who "knows the very heart of the gods," dwells in his watery abyss, the Abzu. For Enki has under his charge all the divine decrees that are fundamental to civilization. And if she can obtain them, by fair means or foul, and bring them to her beloved city Erech, its glory and her own will indeed be unsurpassed. As she approaches the Abzu of Eridu, Enki, no doubt taken in by her charms, calls his messenger Isimud and thus addresses him: "Come, my messenger, Isimud, give ear to my instructions, A word I will say to thee, take my word. The maid, all alone, has directed her step to the Abzu, Inanna, all alone, has directed her step to the Abzu, Have the maid enter the Abzu of Eridu, Have Inanna enter the Abzu of Eridu, Give her to eat barley cake with butter, Pour for her cold water that freshens the heart, Give her to drink date-wine in the 'face of the lion,' . . . for her . . . . make for her . . ., At the pure table, the table of heaven, Speak to Inanna words of greeting." Isimud does exactly as bidden by his master, and Inanna and Enki sit down to feast and banquet. After their hearts had become happy with drink, Enki exclaims: p. 66 "O name of My power, O name of my power, To the pure Inanna, my daughter, I shall present . . .. Lordship, . . .-ship, godship, the tiara exalted and enduring, the throne of kingship." Pure Inanna took them. "O name of my power, O name of my power, To the pure Inanna, my daughter, I shall present . . . . The exalted scepter, staffs, the exalted shrine, shepherdship, kingship." Pure Inanna took them. He thus presents, several at a time, over one hundred divine decrees which are the basis of the culture pattern of Sumerian civilization. And when it is realized that this myth was inscribed as early as 2000 B. C. and that the concepts involved were no doubt current centuries earlier, it is no exaggeration to state that no other civilization, outside of the Egyptian, can at all compare in age and quality with that developed by the Sumerians. Among these divine decrees presented by Enki to Inanna are those referring to lordship, godship, the exalted and enduring crown, the throne of kingship, the exalted scepter, the exalted shrine, shepherdship, kingship, the numerous priestly offices, truth, descent into the nether world and ascent from it, the "standard," the flood, sexual intercourse and prostitution, the legal tongue and the libellous tongue, art, the holy cult chambers, the "hierodule of heaven," music, eldership, heroship and power, enmity, straightforwardness, the destruction of cities and lamentation, rejoicing of the heart, falsehood, the rebel land, goodness and justice, the craft of the carpenter, metal worker, scribe, smith, leather worker, mason, and basket weaver, wisdom and understanding, purification, fear and outcry, the kindling flame and the consuming flame, weariness, the shout of victory, counsel, the troubled heart, judgment and decision, exuberance, musical instruments. Inanna is only too happy to accept the gifts offered her by the drunken Enki. She takes them, loads them on her "boat of heaven," and makes off for Erech with her precious cargo. But after the effects of the banquet had worn p. 67 off, Enki noticed that the divine decrees were gone from their usual place. He turns to Isimud and the latter informs him that he, Enki himself, had presented them to his daughter Inanna. The upset Enki greatly rues his munificence and decides to prevent the "boat of heaven" from reaching Erech at all costs. He therefore dispatches his messenger Isimud together with a group of sea monsters to follow Inanna and her boat to the first of the seven stopping stations that are situated between the Abzu of Eridu and Erech. Here the sea monsters are to seize the "boat of heaven" from Inanna; Inanna, herself, however, must be permitted to continue her journey to Erech afoot. The passage covering Enki's instructions to Isimud and Isimud's conversation with Inanna, who reproaches her father Enki as an "Indian-giver," will undoubtedly go down as a classic poetic gem. It runs as follows: The prince calls his messenger Isimud, The prince calls his messenger Isimud, Enki gives the word to the "good name of heaven": "Oh my messenger Isimud, 'my good name of heaven'." "Oh my king Enki, here I stand, forever is praise." "The 'boat of heaven,' where now has it arrived?" "At the quay Idal it has arrived." "Go, and let the sea monsters seize it from her." Isimud does as bidden, overtakes the "boat of heaven," and says to Inanna: "Oh my queen, thy father has sent me to thee, Oh Inanna, thy father has sent me to thee, Thy father, exalted is his speech, Enki, exalted is his utterance, His great words are not to go unheeded." Holy Inanna answers him: "My father, what has he spoken to thee, what has he said to thee? His great words that are not to go unheeded, what pray are they?" "My king has spoken to me, Enki has said to me: 'Let Inanna go to Erech, But thou, bring me back the "boat of heaven" to Eridu'." p. 68 Holy Inanna says to the messenger Isimud: "My father, why pray has he changed his word to me, Why has he broken his righteous word to me, Why has he defiled his great words to me? My father has spoken to me falsehood, has spoken to me falsehood, Falsely has he uttered the name of his power, the name of the Abzu." Barely had she uttered these words, The sea monsters seized the "boat of heaven." Inanna says to her messenger Ninshubur: "Come, my true messenger of Eanna, My messenger of favorable words, My carrier of true words, Whose hand never falters, whose foot never falters, Save the 'boat of heaven,' and Inanna's presented decrees." This Ninshubur does. But Enki is persistent. He sends Isimud accompanied by various sea monsters to seize the "boat of heaven" at each of the seven stopping points between Eridu and Erech. And each time Ninshubur comes to Inanna's rescue. Finally Inanna and her boat arrive safe and sound at Erech, where amidst jubilation and feasting on the part of its delighted inhabitants, she unloads the divine decrees one at a time. The poem ends with a speech addressed by Enki to Inanna, but the text is seriously damaged and it is not clear whether it is reconciliatory or retaliatory in character. THE CREATION OF MAN The composition narrating the creation of man has been found inscribed on two duplicating tablets: one is a Nippur tablet in our University Museum; the other is in the Louvre, which acquired it from an antique dealer. In spite of the fact that by 1934 the Louvre tablet and the greater part of the University Museum tablet had already been copied and published, 72 the contents remained unintelligible. Primarily responsible for this unfortunate situation is the fact that our University Museum tablet, which is better preserved than the Louvre fragment, arrived in Philadelphia p. 69 some four or five decades ago, broken into four parts. By 1919 two of the pieces had already been recognized and joined; these were copied and published by Stephen Langdon. 68 In 1934 Edward Chiera published the third piece 69 but failed to recognize that it joined the two pieces published by Langdon in 1919. It was the discovery of this fact, together with the identifying of the fourth and still unpublished piece 70 which joins the three published pieces, that enabled me to arrange the contents in the proper order. It should be emphasized here that the approximately one hundred and fifty lines which make up the text of our poem still present numerous crucial breaks; many of the lines are poorly preserved. 73 Moreover, the linguistic difficulties in this composition are particularly burdensome; not a few of the crucial words are met here for the first time in Sumerian literature. The translation is therefore full of gaps and its tentative character must be underlined. Nevertheless it does present the fullest picture thus far available of the concepts concerned with the creation of man as current in Sumer during the third millennium B. C. Among the oldest known conceptions of the creation of man are those of the Hebrews and the Babylonians; the former is narrated in the book of Genesis, the latter forms part of the Babylonian "Epic of Creation." According to the Biblical story, or at least according to one of its versions, man was fashioned from clay for the purpose of ruling over all the animals. In the Babylonian myth, man was made of the blood of one of the more troublesome of the gods who was killed for that purpose; he was created primarily in order to serve the gods and free them from the need of working for their bread. According to our Sumerian poem, which antedates both the Hebrew and the Babylonian versions by more than a millennium, man was fashioned of clay as in the Biblical version. The purpose for which he was created, however, was to free the gods from laboring for their sustenance, as in the Babylonian version. The poem begins with what may be a description of the difficulties of the gods in procuring their bread, especially, p. 70 as might have been expected, after the female deities had come into being. The gods complain, but Enki, the water-god, who, as the Sumerian god of wisdom, might have been expected to come to their aid, is lying asleep in the deep and fails to hear them. Thereupon his mother, the primeval sea, "the mother who gave birth to all the gods," brings the tears of the gods before Enki, saying: "O my son, rise from thy bed, from thy . . . work what is wise, Fashion servants of the gods, may they produce their . . ," Enki gives the matter thought, leads forth 'the host of "good and princely fashioners" and says to his mother, Nammu, the primeval sea: O my mother, the creature whose name thou hoist uttered, it exists, Bind upon it the . . . of the gods; Mix the heart of the clay that is over the abyss, The good and princely fashioners will thicken the clay, Thou, do thou bring the limbs into existence; Ninmah (the earth-mother goddess) will work above thee, . . . (goddesses of birth) will stand by thee at thy fashioning; O my mother, decree thou its (the new-born's) fate, Ninmah will bind upon it the . . . of the gods, . . . as man . . . After a break of several lines, whose contents, if ever recovered, should prove most illuminating, the poem describes ______________________________________ PLATES XVII AND XVIII. THE CREATION OF MAN These plates illustrate the obverse of the very same tablet. On plate XVII the tablet is still in three separate pieces (13396, 11327, and 2168, before "joining," in the Nippur collection of the University Museum). Actually the tablet arrived in Philadelphia in four separate pieces. The lower piece on plate XVII is itself composed of two fragments which had already been joined in the University Museum sometime before 1919, when it was published by Langdon 68 The large upper fragment was published by Chiera in 1934. 69 The fourth piece 70 has hitherto remained unpublished. Plate XVIII shows the same tablet, with all the pieces joined. The lower part of the first column contains the first; part of the passage in which Enki, the water-god, instructs his mother Nammu, the goddess who begot heaven and earth and all the gods, how to fashion man. For the translation and the transliteration, see page 70 and note 71. PLATE XVII<br> THE CREATION OF MAN<br> (For description, see opposite page.) Click to enlarge PLATE XVII THE CREATION OF MAN (For description, see opposite page.) PLATE XVIII<br> THE CREATION OF MAN<br> (For description, see page 70.) Click to enlarge PLATE XVIII THE CREATION OF MAN (For description, see page 70.) p. 71 a feast arranged by Enki for the gods, no doubt to commemorate man's creation. At this feast Enki and Ninmah drink much wine and become somewhat exuberant. Thereupon Ninmah takes some of the clay which is over the abyss and fashions six different types of individuals, while Enki decrees their fate and gives them bread to eat. The character of only the last two types is intelligible; these are the barren woman and the sexless or eunuch type. The lines read: The . . . she (Ninmah) made into a woman who cannot give birth. Enki upon seeing the woman who cannot give birth, Decreed her fate, destined her to be stationed in the "woman house." The . . . she (Ninmah) made into one who has no male organ, who has no female organ. Enki, upon seeing him who has no male organ, who has no female organ, To stand before the king, decreed as his fate. After Ninmah had created these six types of man, Enki decides to do some creating of his own. The manner in which he goes about it is not clear, but whatever it is that he does, the resulting creature is a failure; it is weak and feeble in body and spirit. Enki is now anxious that Ninmah help this forlorn creature; he therefore addresses her as follows: "Of him whom thy hand has fashioned, I have decreed the fate, Have given him bread to eat; Do thou decree the fate of him whom my hand has fashioned, Do thou give him bread to eat." Ninmah tries to be good to the creature but to no avail. She talks to him but he fails to answer. She gives him bread to eat but he does not reach out for it. He can neither sit nor stand, nor bend the knees. A long conversation between Enki and Ninmah then follows, but the tablets are so badly broken at this point that it is impossible to make out the sense of the contents. Finally Ninmah seems to utter a curse against Enki because of the sick, lifeless p. 72 creature which he produced, a curse which Enki seems to accept as his due. In addition to the creation poem outlined above, a detailed description of the purpose for which mankind was created is given in the introduction to the myth "Cattle and Grain" (see p. 53); it runs as follows. After the Anunnaki, the heaven-gods, had been born, but before the creation of Lahar, the cattle-god, and Ashnan, the grain-goddess, there existed neither cattle nor grain. The gods therefore "knew not" the eating of bread nor the dressing of garments. The cattle-god Lahar and the grain-goddess Ashnan were then created in the creation chamber of heaven, but still the gods remained unsated. It was then that man "was given breath," for the sake of the welfare of the sheepfolds and "good things" of the gods. This introduction reads as follows: After on the mountain of heaven and earth, An (the heaven-god) had caused the Anunnaki (his followers) to be born Because the name Ashnan (the grain-goddess) had not been born, had not been fashioned, Because Uttu (the goddess of plants) had not been fashioned, Because to Uttu no temenos had been set up, There was no ewe, no lamb was dropped, There was no goat, no kid was dropped, The ewe did not give birth to its two lambs, The goat did not give birth to its three kids. Because the name of Ashnan, the wise, and Lahar (the cattle-god), The Anunnaki, the great gods, did not know, The . . . grain of thirty days did not exist, The . . . grain of forty days did not exist, The small grains, the grain of the mountain, the grain of the pure living creatures did not exist. Because Uttu had not been born, because the crown (of vegetation?) had not been raised, Because the lord . . . had not been born, Because Sumugan, the god of the plain, had not come forth, Like mankind when first created, p. 73 They (the Anunnaki knew not the eating of bread, Knew not the dressing of garments, Ate plants with their mouth like sheep, Drank water from the ditch. In those days, in the creation chamber of the gods, In their house Dulkug, Lahar and Ashnan were fashioned; The produce of Lahar and Ashnan, The Anunnaki of the Dulkug eat, but remain unsated; In their pure sheepfolds milk, . . ., and good things, The Anunnaki of the Dulkug drink, but remain unsated; For the sake of the good things in their pure sheepfolds, Man was given breath. The creation of man concludes our study of Sumerian cosmogony, of the theories and concepts evolved by the Sumerians to explain the origin of the universe and the existence of gods and men. It cannot be sufficiently stressed that the Sumerian cosmogonic concepts, early as they are, are by no means primitive. They reflect the mature thought and reason of the thinking Sumerian as he contemplated the forces of nature and the character of his own existence. When these concepts are analyzed; when the theological cloak and polytheistic trappings are removed (although this is by no means always possible at present because of the limited character of our material as well as of our understanding and interpretation of its contents), the Sumerian creation concepts indicate a keenly observing mentality as well as an ability to draw and formulate pertinent conclusions from the data observed. Thus rationally expressed, the Sumerian cosmogonic concepts may be summarized as follows: 1. First was the primeval sea; it is not unlikely that it was conceived by the Sumerian as eternal and uncreated. 2. The primeval sea engendered a united heaven and earth. 3. Heaven and earth were conceived as solid elements. Between them, however, and from them, came the gaseous element air, whose main characteristic is that of expansion. Heaven and earth were thus separated by the expanding element air. p. 74 4. Air, being lighter and far less dense than either heaven or earth, succeeded in producing the moon, which may have been conceived by the Sumerians as made of the same stuff as air. The sun was conceived as born of the moon; that is, it emanated and developed from the moon just as the latter emanated and developed from air. 5. After heaven and earth had been separated, plant, animal, and human life became possible on earth; all life seems to have been conceived as resulting from a union of air, earth, and water; the sun, too, was probably involved. Unfortunately in this matter of production and reproduction of plant and animal life on earth, our extant material is very difficult to penetrate. Transferred into theological language, these rationalistic Sumerian concepts may be described as follows: 1. First was the goddess Nammu, the primeval sea personified. 2. The goddess Nammu gave birth to An, the male heaven-god, and Ki, the earth-goddess. 3. The union of An and Ki produced the air-god Enlil, who proceeded to separate the heaven-father An from the earth-mother Ki. 4. Enlil, the air-god, now found himself living in utter darkness, with the sky, which may have been conceived by the Sumerians as made of pitch-dark lapis lazuli, forming the ceiling and walls of his house, and the surface of the earth, its floor. He therefore begot the moon-god Nanna to brighten the darkness of his house. The moon-god Nanna in turn begot the sun-god Utu, who became brighter than his father. It is not without interest to note here that the idea that the son, the begotten one, becomes stronger than the father, the begetter--in a deeper sense this is actually what happens in the development which we term progress--is native to the philosophy and psychology of the Near East. Enlil, the air-god, for example, becomes in historical times more powerful than his father An, the heaven-god. At a later date Marduk, the god of the Semitic Babylonians, becomes more powerful than his father Enki, p. 75 the water-god. In the Christian dogma, Christ, the son, becomes in many ways more significant and pertinent for man and his salvation than God, the father. 5. Enlil, the air-god, now unites with his mother Ki, the earth-goddess. It is from this union but with considerable help from Enki, the water-god, that the vegetable and animal life is produced on earth. Man, on the other hand, seems to be the product of the combined efforts of the goddess Nammu, the primeval sea; of the goddess Ninmah, who may perhaps be identified with Ki, the mother earth; and finally of the water-god Enki. Just what is involved in this particular combination-and there is every reason to believe that in view of the more or less superficial data of the times there was good logic behind it and not mere playful fantasy--it is difficult to gather from our present material and limited understanding. Footnotes 30:1 In the translated Sumerian passages italics indicate doubtful renderings as well as foreign words. Words between parentheses are not in the Sumerian text but are added for purposes of clarification. Words between brackets are broken away and lost from the original, and are supplied by the author. Words between quotation marks represent literal translations of Sumerian words whose fuller implications are too uncertain to permit a more idiomatic rendering. Next: Chapter III. Myths of Kur

Myths of Tammuz and Ishtar.txt

Myths of Tammuz and Ishtar Forms of Tammuz--The Weeping Ceremony--Tammuz the Patriarch and the Dying God--Common Origin of Tammuz and other Deities from an Archaic God--The Mediterranean Racial Myth--Animal Forms of Gods of Fertility--Two Legends of the Death of Tammuz--Attis, Adonis, and Diarmid Slain by a Boar--Laments for Tammuz--His Soul in Underworld and the Deep--Myth of the Child God of Ocean--Sargon Myth Version--The Germanic Scyld of the Sheaf--Tammuz Links with Frey, Heimdal, Agni, &c.--Assyrian Legend of "Descent of Ishtar"--Sumerian Version--The Sister Belit-sheri and the Mother Ishtar--The Egyptian Isis and Nepthys--Goddesses as Mothers, Sisters, and Wives--Great Mothers of Babylonia--Immortal Goddesses and Dying Gods--The Various Indras--Celtic Goddess with Seven Periods of Youth--Lovers of Germanic and Classic Goddesses--The Lovers of Ishtar--Racial Significance of Goddess Cult--The Great Fathers and their Worshippers--Process of Racial and Religious Fusion--Ishtar and Tiamat--Mother Worship in Palestine--Women among Goddess Worshippers. AMONG the gods of Babylonia none achieved wider and more enduring fame than Tammuz, who was loved by Ishtar, the amorous Queen of Heaven--the beautiful youth who died and was mourned for and came to life again. He does not figure by his popular name in any of the city pantheons, but from the earliest times of which we have knowledge until the passing of Babylonian civilization, he played a prominent part in the religious life of the people Tammuz, like Osiris of Egypt, was an agricultural deity, and as the Babylonian harvest was the gift of the rivers, it is probable that one of his several forms was Dumu-zi-abzu, "Tammuz of the Abyss". He was also p. 82 [paragraph continues]"the child", "the heroic lord", "the sentinel", "the healer", and the patriarch who reigned over the early Babylonians for a considerable period. "Tammuz of the Abyss" was one of the members of the family of Ea, god of the Deep, whose other sons, in addition to Merodach, were Nira, an obscure deity; Ki-gulla, "world destroyer", Burnunta-sa, "broad ear", and Bara and Baragulla, probably "revealers" or "oracles". In addition there was a daughter, Khi-dimme-azaga, "child of the renowned spirit". She may have been identical with Belit-sheri, who is referred to in the Sumerian hymns as the sister of Tammuz. This family group was probably formed by symbolizing the attributes of Ea and his spouse Damkina. Tammuz, in his character as a patriarch, may have been regarded as a hostage from the gods: the human form of Ea, who instructed mankind, like King Osiris, how to grow corn and cultivate fruit trees. As the youth who perished annually, he was the corn spirit. He is referred to in the Bible by his Babylonian name. When Ezekiel detailed the various idolatrous practices of the Israelites, which included the worship of the sun and "every form of creeping things and abominable beasts"--a suggestion of the composite monsters of Babylonia--he was brought "to the door of the gate of the Lord's house, which was towards the north; and, behold, there sat women weeping for Tammuz". 1 The weeping ceremony was connected with agricultural rites. Corn deities were weeping deities, they shed fertilizing tears; and the sowers simulated the sorrow of divine mourners when they cast seed in the soil "to die", so that it might spring up as corn. This ancient custom, like many others, contributed to the poetic p. 83 imagery of the Bible. "They that sow in tears", David sang, "shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." 1 In Egypt the priestesses who acted the parts of Isis and Nepthys, mourned for the slain corn god Osiris. Gods and men before the face of the gods are weeping for thee at the same time, when they behold me! . . . All thy sister goddesses are at thy side and behind thy couch, Calling upon thee with weeping--yet thou are prostrate upon thy bed! . . . Live before us, desiring to behold thee. 2 It was believed to be essential that human beings should share the universal sorrow caused by the death of a god. If they remained unsympathetic, the deities would punish them as enemies. Worshippers of nature gods, therefore, based their ceremonial practices on natural phenomena. "The dread of the worshippers that the neglect of the usual ritual would be followed by disaster, is particularly intelligible", writes Professor Robertson Smith, "if they regarded the necessary operations of agriculture as involving the violent extinction of a particle of divine life." 3 By observing their ritual, the worshippers won the sympathy and co-operation of deities, or exercised a magical control over nature. The Babylonian myth of Tammuz, the dying god, bears a close resemblance to the Greek myth of Adonis. It also links with the myth of Osiris. According to Professor Sayce, Tammuz is identical with "Daonus or Daos, the shepherd of Pantibibla", referred to by Berosus as the ruler of one of the mythical ages of Babylonia. We p. 84 have therefore to deal with Tammuz in his twofold character as a patriarch and a god of fertility. The Adonis version of the myth may be summarized briefly. Ere the god was born, his mother, who was pursued by her angry sire, as the river goddesses of the folk tales are pursued by the well demons, transformed herself into a tree. Adonis sprang from the trunk of this tree, and Aphrodite, having placed the child in a chest, committed him to the care of Persephone, queen of Hades, who resembles the Babylonian Eresh-ki-gal. Persephone desired to retain the young god, and Aphrodite (Ishtar) appealed to Zeus (Anu), who decreed that Adonis should spend part of the year with one goddess and part of the year with the other. It is suggested that the myth of Adonis was derived in post-Homeric times by the Greeks indirectly from Babylonia through the Western Semites, the Semitic title "Adon", meaning "lord", having been mistaken for a proper name. This theory, however, cannot be accepted without qualifications. It does not explain the existence of either the Phrygian myth of Attis, which was developed differently from the Tammuz myth, or the Celtic story of "Diarmid and the boar", which belongs to the archæological "Hunting Period". There are traces in Greek mythology of pre-Hellenic myths about dying harvest deities, like Hyakinthos and Erigone, for instance, who appear to have been mourned for. There is every possibility, therefore, that the Tammuz ritual may have been attached to a harvest god of the pre-Hellenic Greeks, who received at the same time the new name of Adonis. Osiris of Egypt resembles Tammuz, but his Mesopotamian origin has not been proved. It would appear probable that Tammuz, Attis, Osiris, and the deities represented by Adonis and Diarmid were all developed p. 85 from an archaic god of fertility and vegetation, the central figure of a myth which was not only as ancient as the knowledge and practice of agriculture, but had existence even in the "Hunting Period". Traces of the Tammuz-Osiris story in various forms are found all over the area occupied by the Mediterranean or Brown race from Sumeria to the British Isles. Apparently the original myth was connected with tree and water worship and the worship of animals. Adonis sprang from a tree; the body of Osiris was concealed in a tree which grew round the sea-drifted chest in which he was concealed. Diarmid concealed himself in a tree when pursued by Finn. The blood of Tammuz, Osiris, and Adonis reddened the swollen rivers which fertilized the soil. Various animals were associated with the harvest god, who appears to have been manifested from time to time in different forms, for his spirit pervaded all nature. In Egypt the soul of Osiris entered the Apis bull or the ram of Mendes. Tammuz in the hymns is called "the pre-eminent steer of heaven", and a popular sacrifice was "a white kid of the god Tammuz", which, however, might be substituted by a sucking pig. Osiris had also associations with swine, and the Egyptians, according to Herodotus, sacrificed a pig to him annually. When Set at full moon hunted the boar in the Delta marshes, he probably hunted the boar form of Osiris, whose human body had been recovered from the sacred tree by Isis. As the soul of Bata, the hero of the Egyptian folk tale, 1 migrated from the blossom to the bull, and the bull to the tree, so apparently did the soul of Osiris pass from incarnation to incarnation. Set, the demon slayer of the harvest god, had also a boar form; he was the black pig who devoured the waning moon and blinded the Eye of Ra. p. 86 In his character as a long-lived patriarch, Tammuz the King Daonus or Daos of Berosus, reigned in Babylonia for 36,000 years. When he died, he departed to Hades or the Abyss. Osiris, after reigning over the Egyptians, became Judge of the Dead. Tammuz of the Sumerian hymns, however, is the Adonis-like god who lived on earth for a part of the year as the shepherd and agriculturist so dearly beloved by the goddess Ishtar. Then he died so that he might depart to the realm of Eresh-ki-gal (Persephone), queen of Hades. According to one account, his death was caused by the fickle Ishtar. When that goddess wooed Gilgamesh, the Babylonian Hercules, he upbraided her, saying: On Tammuz, the spouse of thy youth, Thou didst lay affliction every year. King's Translation. References in the Sumerian hymns suggest that there also existed a form of the legend which gave an account of the slaying of the young god by someone else than Ishtar. The slayer may have been a Set-like demon--perhaps Nin-shach, who appears to have symbolized the destroying influence of the sun. He was a war deity, and his name, Professor Pinches says, "is conjectured to mean 'lord of the wild boar'". There is no direct evidence, however, to connect Tammuz's slayer with the boar which killed Adonis. Ishtar's innocence is emphasized by the fact that she mourned for her youthful lover, crying: Oh hero, my lord, ah me! I will say; Food I eat not . . . water I drink not . . . Because of the exalted one of the nether world, him of the radiant face, yea radiant, Of the exalted one of the nether world, him of the dove-like voice, yea dove-like. 1 p. 87 The Phrygian Attis met his death, according to one legend, by self-mutilation under a sacred tree. Another account sets forth, however, that he was slain by a boar. The Greek Adonis was similarly killed by a boar. This animal was a form of Ares (Mars), god of war and tempest, who also loved Aphrodite (Ishtar). The Celtic Diarmid, in his character as a love god, with lunar attributes, was slain by "the green boar", which appears to have been one of the animals of a ferocious Hag, an earth and air "mother" with various names. In one of the many Fingalian stories the animal is . . . That venomous boar, and he so fierce, That Grey Eyebrows had with her herd of swine. 1 [paragraph continues]Diarmid had eloped with the wife of Finn-mac-Coul (Fingal), who, like Ares, plotted to bring about his rival's death, and accordingly set the young hero to hunt the boar. As a thunder god Finn carried a hammer with which he smote his shield; the blows were heard in Lochlann (Scandinavia). Diarmid, like Tammuz, the "god of the tender voice and shining eyes", had much beauty. When he expired, Finn cried: No maiden will raise her eye Since the mould has gone over thy visage fair . . . Blue without rashness in thine eye! Passion and beauty behind thy curls! . . . Oh, yesternight it was green the hillock, Red is it this day with Diarmid's blood. 2 Tammuz died with the dying vegetation, and Diarmid expired when the hills apparently were assuming their purple tints. 3 The month of Tammuz wailings was from p. 88 [paragraph continues]20th June till 20th July, when the heat and dryness brought forth the demons of pestilence. The mourners chanted: He has gone, he has gone to the bosom of the earth, And the dead are numerous in the land . . . Men are filled with sorrow: they stagger by day in gloom . In the month of thy year which brings not peace hast thou gone. Thou hast gone on a journey that makes an end of thy people. The following extract contains a reference to the slaying of the god: The holy one of Ishtar, in the middle of the year the fields languish . . . The shepherd, the wise one, the man of sorrows, why have they slain? . . . In his temple, in his inhabited domain, The child, lord of knowledge, abides no more . . . In the meadows, verily, verily, the soul of life perishes. There is wailing for Tammuz "at the sacred cedar, where the mother bore thee", a reference which connects the god, like Adonis and Osiris, with tree worship: The wailing is for the herbs: the first lament is, "they are not produced". The wailing is for the grain, ears are not produced. The wailing is for the habitations, for the flocks which bring forth no more. The wailing is for the perishing wedded ones; for the perishing children; the dark-headed people create no more. [paragraph continues]The wailing is also for the shrunken river, the parched meadows, the fishpools, the cane brakes, the forests, the p. 89 plains, the gardens, and the palace, which all suffer because the god of fertility has departed. The mourner cries: How long shall the springing of verdure be restrained? How long shall the putting forth of leaves be held back? Whither went Tammuz? His destination has already been referred to as "the bosom of the earth", and in the Assyrian version of the "Descent of Ishtar" he dwells in "the house of darkness" among the dead, "where dust is their nourishment and their food mud", and "the light is never seen"--the gloomy Babylonian Hades. In one of the Sumerian hymns, however, it is stated that Tammuz "upon the flood was cast out". The reference may be to the submarine "house of Ea", or the Blessed Island to which the Babylonian Noah was carried. In this Hades bloomed the nether "garden of Adonis". The following extract refers to the garden of Damu (Tammuz) 1:-- Damu his youth therein slumbers . Among the garden flowers he slumbers; among the garden flowers he is cast away . Among the tamarisks he slumbers, with woe he causes us to be satiated. Although Tammuz of the hymns was slain, he returned again from Hades. Apparently he came back as a child. He is wailed for as "child, Lord Gishzida", as well as "my hero Damu". In his lunar character the Egyptian Osiris appeared each month as "the child surpassingly beautiful"; the Osiris bull was also a child of the moon; "it was begotten", says Plutarch, "by a ray of generative light falling from the moon". When the bull of Attis was sacrificed his worshippers were drenched p. 90 with its blood, and were afterwards ceremonially fed with milk, as they were supposed to have "renewed their youth" and become children. The ancient Greek god Eros (Cupid) was represented as a wanton boy or handsome youth. Another god of fertility, the Irish Angus, who resembles Eros, is called "the ever young"; he slumbers like Tammuz and awakes in the Spring. Apparently it was believed that the child god, Tammuz, returned from the earlier Sumerian Paradise of the Deep, and grew into full manhood in a comparatively brief period, like Vyasa and other super-men of Indian mythology. A couplet from a Tammuz hymn says tersely: In his infancy in a sunken boat he lay. In his manhood in the submerged grain he lay. 1 The "boat" may be the "chest" in which Adonis was concealed by Aphrodite when she confided him to the care of Persephone, queen of Hades, who desired to retain the young god, but was compe

PLATO'S HISTORY OF ATLANTIS.txt

PLATO'S HISTORY OF ATLANTIS. PLATO has preserved for us the history of Atlantis. If our views are correct, it is one of the most valuable records which have come down to us from antiquity. Plato lived 400 years before the birth of Christ. His ancestor, Solon, was the great law-giver of Athens 600 years before the Christian era. Solon visited Egypt. Plutarch says, "Solon attempted in verse a large description, or rather fabulous account of the Atlantic Island, which he had learned from the wise men of Sais, and which particularly concerned the Athenians; but by reason of his age, not want of leisure (as Plato would have it), he was apprehensive the work would be too much for him, and therefore did not go through with it. These verses are a proof that business was not the hinderance: "'I grow in learning as I grow in age.' And again: "'Wine, wit, and beauty still their charms bestow, Light all the shades of life, and cheer us as we go.' "Plato, ambitious to cultivate and adorn the subject of the Atlantic Island, as a delightful spot in some fair field unoccupied, to which also be had some claim by reason of his being related to Solon, laid out magnificent courts and enclosures, and erected a grand entrance to it, such as no other story, fable, or Poem ever had. But, as he began it late, he ended his life before the work, so that the more the reader is delighted with p. 6 the part that is written, the more regret he has to find it unfinished." There can be no question that Solon visited Egypt. The causes of his departure from Athens, for a period of ten years, are fully explained by Plutarch. He dwelt, be tells us, "On the Canopian shore, by Nile's deep mouth." There be conversed upon points of philosophy and history with the most learned of the Egyptian priests. He was a man of extraordinary force and penetration of mind, as his laws and his sayings, which have been preserved to us, testify. There is no improbability in the statement that be commenced in verse a history and description of Atlantis, which be left unfinished at his death; and it requires no great stretch of the imagination to believe that this manuscript reached the hands of his successor and descendant, Plato; a scholar, thinker, and historian like himself, and, like himself, one of the profoundest minds of the ancient world. the Egyptian priest had said to Solon, "You have no antiquity of history, and no history of antiquity;" and Solon doubtless realized fully the vast importance of a record which carried human history back, not only thousands of years before the era of Greek civilization, but many thousands of years before even the establishment of the kingdom of Egypt; and be was anxious to preserve for his half-civilized countrymen this inestimable record of the past. We know of no better way to commence a book about Atlantis than by giving in full the record preserved by Plato. It is as follows: Critias. Then listen, Socrates, to a strange tale, which is, however, certainly true, as Solon, who was the wisest of the seven sages, declared. He was a relative and great friend of my great-grandfather, Dropidas, as be himself says in several of his poems; and Dropidas told Critias, my grandfather, who remembered, and told us, that there were of old great and marvellous actions of the Athenians, which have passed into oblivion through time and the destruction of the human race p. 7 and one in particular, which was the greatest of them all, the recital of which will be a suitable testimony of our gratitude to you.... Socrates. Very good; and what is. this ancient famous action of which Critias spoke, not as a mere legend, but as a veritable action of the Athenian State, which Solon recounted! Critias. I will tell an old-world story which I heard from an aged man; for Critias was, as be said, at that time nearly ninety years of age, and I was about ten years of age. Now the day was that day of the Apaturia which is called the registration of youth; at which, according to custom, our parents gave prizes for recitations, and the poems of several poets were recited by us boys, and many of us sung the poems of Solon, which were new at the time. One of our tribe, either because this was his real opinion, or because he thought that he would please Critias, said that, in his judgment, Solon was not only the wisest of men but the noblest of poets. The old man, I well remember, brightened up at this, and said, smiling: "Yes, Amynander, if Solon had only, like other poets, made poetry the business of his life, and had completed the tale which he brought with him from Egypt, and had not been compelled, by reason of the factions and troubles which he found stirring in this country when he came home, to attend to other matters, in my opinion be would have been as famous as Homer, or Hesiod, or any poet." "And what was that poem about, Critias?" said the person who addressed him. "About the greatest action which the Athenians ever did, and which ought to have been most famous, but which, through the lapse of time and the destruction of the actors, has not come down to us." "Tell us," said the other, "the whole story, and how and from whom Solon heard this veritable tradition." He replied: "At the head of the Egyptian Delta, where the river Nile divides, there is a certain district which is called the district of Sais, and the great city of the district is also called Sais, and is the city from which Amasis the king was sprung. And the citizens have a deity who is their foundress: she is called in the Egyptian tongue Neith, which is asserted by them to be the same whom the Hellenes called Athene. Now, the citizens of this city are great lovers of the Athenians, and p. 8 say that they are in some way related to them. Thither came Solon, who was received by them with great honor; and be asked the priests, who were most skilful in such matters, about antiquity, and made the discovery that neither he nor any other Hellene knew anything worth mentioning about the times of old. On one occasion, when he was drawing them on to speak of antiquity, he began to tell about the most ancient things in our part of the world--about Phoroneus, who is called 'the first,' and about Niobe; and, after the Deluge, to tell of the lives of Deucalion and Pyrrha; and he traced the genealogy of their descendants, and attempted to reckon bow many years old were the events of which he was speaking, and to give the dates. Thereupon, one of the priests, who was of very great age; said, 'O Solon, Solon, you Hellenes are but children, and there is never an old man who is an Hellene.' Solon, bearing this, said, 'What do you mean?' 'I mean to say,' he replied, 'that in mind you are all young; there is no old opinion handed down among you by ancient tradition, nor any science which is hoary with age. And I will tell you the reason of this: there have been, and there will be again, many destructions of mankind arising out of many causes. There is a story which even you have preserved, that once upon a time Phaëthon, the son of Helios, having yoked the steeds in his father's chariot, because he was not able to drive them in the path of his father, burnt up all that was upon the earth, and was himself destroyed by a thunderbolt. Now, this has the form of a myth, but really signifies a declination of the bodies moving around the earth and in the heavens, and a great conflagration of things upon the earth recurring at long intervals of time: when this happens, those who live upon the mountains and in dry and lofty places are more liable to destruction than those who dwell by rivers or on the sea-shore; and from this calamity the Nile, who is our never-failing savior, saves and delivers us. When, on the other hand, the gods purge the earth with a deluge of water, among you herdsmen and shepherds on the mountains are the survivors, whereas those of you who live in cities are carried by the rivers into the sea; but in this country neither at that time nor at any other does the water come from above on the fields, having always a tendency to come up from below, for which reason the things preserved here are said to be the oldest. The fact is, that wherever the p. 9 extremity of winter frost or of summer sun does not prevent, the human race is always increasing at times, and at other times diminishing in numbers. And whatever happened either in your country or in ours, or in any other region of which we are informed--if any action which is noble or great, or in any other way remarkable has taken place, all that has been written down of old, and is preserved in our temples; whereas you and other nations are just being provided with letters and the other things which States require; and then, at the usual period, the stream from heaven descends like a pestilence, and leaves only those of you who are destitute of letters and education; and thus you have to begin all over again as children, and know nothing of what happened in ancient times, either among us or among yourselves. As for those genealogies of yours which you have recounted to us, Solon, they are no better than the tales of children; for, in the first place, you remember one deluge only, whereas there were many of them; and, in the next place, you do not know that there dwelt in your land the fairest and noblest race of men which ever lived, of whom you and your whole city are but a seed or remnant. And this was unknown to you, because for many generations the survivors of that destruction died and made no sign. For there was a time, Solon, before that great deluge of all, when the city which now is Athens was first in war, and was preeminent for the excellence of her laws, and is said to have performed the noblest deeds, and to have had the fairest constitution of any of which tradition tells, under the face of heaven.' Solon marvelled at this, and earnestly requested the priest to inform him exactly and in order about these former citizens. 'You are welcome to hear about them, Solon,' said the priest, 'both for your own sake and for that of the city; and, above all, for the sake of the goddess who is the common patron and protector and educator of both our cities. She founded your city a thousand years before ours, receiving from the Earth and Hephæstus the seed of your race, and then she founded ours, the constitution of which is set down in our sacred registers as 8000 years old. As touching the citizens of 9000 years ago, I will briefly inform you of their laws and of the noblest of their actions; and the exact particulars of the whole we will hereafter go through at our leisure in the sacred registers themselves. If you compare these very laws with your own, you p. 10 will find that many of ours are the counterpart of yours, as they were in the olden time. In the first place, there is the caste of priests, which is separated from all the others; next there are the artificers, who exercise their several crafts by themselves, and without admixture of any other; and also there is the class of shepherds and that of hunters, as well as that of husbandmen; and you will observe, too, that the warriors in Egypt are separated from all the other classes, and are commanded by the law only to engage in war; moreover, the weapons with which they are equipped are shields and spears, and this the goddess taught first among you, and then in Asiatic countries, and we among the Asiatics first adopted. "'Then, as to wisdom, do you observe what care the law took from the very first, searching out and comprehending the whole order of things down to prophecy and medicine (the latter with a view to health); and out of these divine elements drawing what was needful for human life, and adding every sort of knowledge which was connected with them. All this order and arrangement the goddess first imparted to you when establishing your city; and she chose the spot of earth in which you were born, because she saw that the happy temperament of the seasons in that land would produce the wisest of men. Wherefore the goddess, who was a lover both of war and of wisdom, selected, and first of all settled that spot which was the most likely to produce men likest herself. And there you dwelt, having such laws as these and still better ones, and excelled all mankind in all virtue, as became the children and disciples of the gods. Many great and wonderful deeds are recorded of your State in our histories; but one of them exceeds all the rest in greatness and valor; for these histories tell of a mighty power which was aggressing wantonly against the whole of Europe and Asia, and to which your city put an end. This power came forth out of the Atlantic Ocean, for in those days the Atlantic was navigable; and there was an island situated in front of the straits which you call the Columns of Heracles: the island was larger than Libya and Asia put together, and was the way to other islands, and from the islands you might pass through the whole of the opposite continent which surrounded the true ocean; for this sea which is within the Straits of Heracles is only a harbor, having a narrow entrance, but that other is a real sea, and the surrounding p. 11 land may be most truly called a continent. Now, in the island of Atlantis there was a great and wonderful empire, which had rule over the whole island and several others, as well as over parts of the continent; and, besides these, they subjected the parts of Libya within the Columns of Heracles as far as Egypt, and of Europe as far as Tyrrhenia. The vast power thus gathered into one, endeavored to subdue at one blow our country and yours, and the whole of the land which was within the straits; and then, Solon, your country shone forth, in the excellence of her virtue and strength, among all mankind; for she was the first in courage and military skill, and was the leader of the Hellenes. And when the rest fell off from her, being compelled to stand alone, after having undergone the very extremity of danger, she defeated and triumphed over the invaders, and preserved from slavery those who were not yet subjected, and freely liberated all the others who dwelt within the limits of Heracles. But afterward there occurred violent earthquakes and floods, and in a single day and night of rain all your warlike men in a body sunk into the earth, and the island of Atlantis in like manner disappeared, and was sunk beneath the sea. And that is the reason why the sea in those parts is impassable and impenetrable, because there is such a quantity of shallow mud in the way; and this was caused by the subsidence of the island.' ("Plato's Dialogues," ii., 617, Timæus.) . . . "But in addition to the gods whom you have mentioned, I would specially invoke Mnemosyne; for all the important part of what I have to tell is dependent on her favor, and if I can recollect and recite enough of what was said by the priests, and brought hither by Solon, I doubt not that I shall satisfy the requirements of this theatre. To that task, then, I will at once address myself. "Let me begin by observing, first of all, that nine thousand was the sum of years which had elapsed since the war which was said to have taken place between all those who dwelt outside the Pillars of Heracles and those who dwelt within them: this war I am now to describe. Of the combatants on the one side the city of Athens was reported to have been the ruler, and to have directed the contest; the combatants on the other side were led by the kings of the islands of Atlantis, which, as I was saying, once had an extent greater p. 12 than that of Libya and Asia; and, when afterward sunk by an earthquake, became an impassable barrier of mud to voyagers sailing from hence to the ocean. The progress of the history will unfold the various tribes of barbarians and Hellenes which then existed, as they successively appear on the scene; but I must begin by describing, first of all, the Athenians as they were in that day, and their enemies who fought with them; and I shall have to tell of the power and form of government of both of them. Let us give the precedence to Athens. . . . Many great deluges have taken place during the nine thousand years, for that is the number of years which have elapsed since the time of which I am speaking; and in all the ages and changes of things there has never been any settlement of the earth flowing down from the mountains, as in other places, which is worth speaking of; it has always been carried round in a circle, and disappeared in the depths below. The consequence is that, in comparison of what then was, there are remaining in small islets only the bones of the wasted body, as they may be called, all the richer and softer parts of the soil having fallen away, and the mere skeleton of the country being left. . . . "And next, if I have not forgotten what I heard when I was a child, I will impart to you the character and origin of their adversaries; for friends should not keep their stories to themselves, but have them in common. Yet, before proceeding farther in the narrative, I ought to warn you that you must not be surprised if you should bear Hellenic names given to foreigners. I will tell you the reason of this: Solon, who was intending to use the tale for his poem, made an investigation into the meaning of the names, and found that the early Egyptians, in writing them down, had translated them into their own language, and be recovered the meaning of the several names and retranslated them, and copied them out again in our language. My great-grandfather, Dropidas, had the original writing, which is still in my possession, and was carefully studied by me when I was a child. Therefore, if you bear names such as are used in this country, you must not be surprised, for I have told you the reason of them. "The tale, which was of great length, began as follows: I have before remarked, in speaking of the allotments of the gods, that they distributed the whole earth into portions differing p. 13 in extent, and made themselves temples and sacrifices. And Poseidon, receiving for his lot the island of Atlantis, begat children by a mortal woman, and settled them in a part of the island which I will proceed to describe. On the side toward the sea, and in the centre of the whole island, there was a plain which is said to have been the fairest of all plains, and very fertile. Near the plain again, and also in the centre of the island, at a distance of about fifty stadia, there was a mountain, not very high on any side. In this mountain there dwelt one of the earth-born primeval men of that country, whose name was Evenor, and he had a wife named Leucippe, and they had an only daughter, who was named Cleito. The maiden was growing up to womanhood when her father and mother died; Poseidon fell in love with her, and had intercourse with her; and, breaking the ground, enclosed the hill in which she dwelt all round, making alternate zones of sea and land, larger and smaller, encircling one another; there were two of land and three of water, which he turned as with a lathe out of the centre of the island, equidistant every way, so that no man could get to the island, for ships and voyages were not yet heard of. He himself, as be was a god, found no difficulty in making special arrangements for the centre island, bringing two streams of water under the earth, which he caused to ascend as springs, one of warm water and the other of cold, and making every variety of food to spring up abundantly in the earth. He also begat and brought up five pairs of male children, dividing the island of Atlantis into ten portions: he gave to the first-born of the eldest pair his mother's dwelling and the surrounding allotment, which was the largest and best, and made him king over the rest; the others he made princes, and gave them rule over many men and a large territory. And he named them all: the eldest, who was king, he named Atlas, and from him the whole island and the ocean received the name of Atlantic. To his twin-brother, who was born after him, and obtained as his lot the extremity of the island toward the Pillars of Heracles, as far as the country which is still called the region of Gades in that part of the world, be gave the name which in the Hellenic language is Eumelus, in the language of the country which is named after him, Gadeirus. Of the second pair of twins, he called one Ampheres and the other Evæmon. To the third pair of twins he gave the name Mneseus to the elder, and Autochthon p. 14 to the one who followed him. Of the fourth pair of twins he called the elder Elasippus and the younger Mestor, And of the fifth pair be gave to the elder the name of Azaes, and to the younger Diaprepes. All these and their descendants were the inhabitants and rulers of divers islands in the open sea; and also, as has been already said, they held sway in the other direction over the country within the Pillars as far as Egypt and Tyrrhenia. Now Atlas had a numerous and honorable family, and his eldest branch always retained the kingdom, which the eldest son handed on to his eldest for many generations; and they had such an amount of wealth as was never before possessed by kings and potentates, and is not likely ever to be again, and they were furnished with everything which they could have, both in city and country. For, because of the greatness of their empire, many things were brought to them from foreign countries, and the island itself provided much of what was required by them for the uses of life. In the first place, they dug out of the earth whatever was to be found there, mineral as well as metal, and that which is now only a name, and was then something more than a name--orichalcum--was dug out of the earth in many parts of the island, and, with the exception of gold, was esteemed the most precious of metals among the men of those days. There was an abundance of wood for carpenters' work, and sufficient maintenance for tame and wild animals. Moreover, there were a great number of elephants in the island, and there was provision for animals of every kind, both for those which live in lakes and marshes and rivers, and also for those which live in mountains and on plains, and therefore for the animal which is the largest and most voracious of them. Also, whatever fragrant things there are in the earth, whether roots, or herbage, or woods, or distilling drops of flowers or fruits, grew and thrived in that land; and again, the cultivated fruit of the earth, both the dry edible fruit and other species of food, which we call by the general name of legumes, and the fruits having a hard rind, affording drinks, and meats, and ointments, and good store of chestnuts and the like, which may be used to play with, and are fruits which spoil with keeping--and the pleasant kinds of dessert which console us after dinner, when we are full and tired of eating--all these that sacred island lying beneath the sun brought forth fair and wondrous in infinite abundance. All these things they received p. 15 from the earth, and they employed themselves in constructing their temples, and palaces, and harbors, and docks; and they arranged the whole country in the following manner: First of all they bridged over the zones of sea which surrounded the ancient metropolis, and made a passage into and out of they began to build the palace in the royal palace; and then the habitation of the god and of their ancestors. This they continued to ornament in successive generations, every king surpassing the one who came before him to the utmost of his power, until they made the building a marvel to behold for size and for beauty. And, beginning from the sea, they dug a canal three hundred feet in width and one hundred feet in depth, and fifty stadia in length, which they carried through to the outermost zone, making a passage from the sea up to this, which became a harbor, and leaving an opening sufficient to enable the largest vessels to find ingress. Moreover, they divided the zones of land which parted the zones of sea, constructing bridges of such a width as would leave a passage for a single trireme to pass out of one into another, and roofed them over; and there was a way underneath for the ships, for the banks of the zones were raised considerably above the water. Now the largest of the zones into which a passage was cut from the sea was three stadia in breadth, and the zone of land which came next of equal breadth; but the next two, as well the zone of water as of land, were two stadia, and the one which surrounded the central island was a stadium only in width. The island in which the palace was situated had a diameter of five stadia. This, and the zones and the bridge, which was the sixth part of a stadium in width, they surrounded by a stone wall, on either side placing towers, and gates on the bridges where the sea passed in. The stone which was used in the work they quarried from underneath the centre island and from underneath the zones, on the outer as well as the inner side. One kind of stone was white, another black, and a third red; and, as they quarried, they at the same time hollowed out docks double within, having roofs formed out of the native rock. Some of their buildings were simple, but in others they put together different stones, which they intermingled for the sake of ornament, to be a natural source of delight. The entire circuit of the wall which went round the outermost one they covered with a coating of brass, and the circuit of the next wall p. 16 they coated with tin, and the third, which encompassed the citadel flashed with the red light of orichalcum. The palaces in the interior of the citadel were constructed in this wise: In the centre was a holy temple dedicated to Cleito and Poseidon, which remained inaccessible, and was surrounded by an enclosure of gold; this was the spot in which they originally begat the race of the ten princes, and thither they annually brought the fruits of the earth in their season from all the ten portions, and performed sacrifices to each of them. Here, too, was Poiseidon's own temple, of a stadium in length and half a stadium in width, and of a proportionate height, having a sort of barbaric splendor. All the outside of the temple, with the exception of the pinnacles, they covered with silver, and the pinnacles with gold. In the interior of the temple the roof was of ivory, adorned everywhere with gold and silver and orichalcum; all the other parts of the walls and pillars and floor they lined with orichalcum. In the temple they placed statues of gold: there was the god himself standing in a chariot--the charioteer of six winged horses--and of such a size that he touched the roof of the building with his head; around him there were a hundred Nereids riding on dolphins, for such was thought to be the number of them in that day. There were also in the interior of the temple other images which had been dedicated by private individuals. And around the temple on the outside were placed statues of gold of all the ten kings and of their wives; and there were many other great offerings, both of kings and of private individuals, coming both from the city itself and the foreign cities over which they held sway. There was an altar, too, which in size and workmanship corresponded to the rest of the work, and there were palaces in like manner which answered to the greatness of the kingdom and the glory of the temple. "In the next place, they used fountains both of cold and hot springs; these were very abundant, and both kinds wonderfully adapted to use by reason of the sweetness and excellence of their waters. They constructed buildings about them, and planted suitable trees; also cisterns, some open to the heaven, other which they roofed over, to be used in winter as warm baths, there were the king's baths, and the baths of private persons, which were kept apart; also separate baths for women, and others again for horses and cattle, and to them they gave as much adornment as was suitable for them. The water which p. 17 ran off they carried, some to the grove of Poseidon, where were growing all manner of trees of wonderful height and beauty, owing to the excellence of the soil; the remainder was conveyed by aqueducts which passed over the bridges to the outer circles: and there were many temples built and dedicated to many gods; also gardens and places of exercise, some for men, and some set apart for horses, in both of the two islands formed by the zones; and in the centre of the larger of the two there was a race-course of a stadium in width, and in length allowed to extend all round the island, for horses to race in. Also there were guard-houses at intervals for the body-guard, the more trusted of whom had their duties appointed to them in the lesser zone, which was nearer the Acropolis; while the most trusted of all had houses given them within the citadel, and about the persons of the kings. The docks were full of triremes and naval stores, and all things were quite ready for use. Enough of the plan of the royal palace. Crossing the outer harbors, which were three in number, you would come to a wall which began at the sea and went all round: this was everywhere distant fifty stadia from the largest zone and harbor, and enclosed the whole, meeting at the mouth of the channel toward the sea. The entire area was densely crowded with habitations; and the canal and the largest of the harbors were full of vessels and merchants coming from all parts, who, from their numbers, kept up a multitudinous sound of human voices and din of all sorts night and day. I have repeated his descriptions of the city and the parts about the ancient palace nearly as he gave them, and now I must endeavor to describe the nature and arrangement of the rest of the country. The whole country was described as being very lofty and precipitous on the side of the sea, but the country immediately about and surrounding the city was a level plain, itself surrounded by mountains which descended toward the sea; it was smooth and even, but of an oblong shape, extending in one direction three thousand stadia, and going up the country from the sea through the centre of the island two thousand stadia; the whole region of the island lies toward the south, and is sheltered from the north. The surrounding mountains he celebrated for their number and size and beauty, in which they exceeded all that are now to be seen anywhere; having in them also many wealthy inhabited villages, and rivers and lakes, and p. 18 meadows supplying food enough for every animal, wild or tame, and wood of various sorts, abundant for every kind of work. I will now describe the plain, which had been cultivated during many ages by many generations of kings. It was rectangular, and for the most part straight and oblong; and what it wanted of the straight line followed the line of the circular ditch. The depth and width and length of this ditch were incredible and gave the impression that such a work, in addition to so many other works, could hardly have been wrought by the hand of man. But I must say what I have heard. It was excavated to the depth of a hundred feet, and its breadth was a stadium everywhere; it was carried round the whole of the plain, and was ten thousand stadia in length. It received the streams which came down from the mountains, and winding round the plain, and touching the city at various points, was there let off into the sea. From above, likewise, straight canals of a hundred feet in width were cut in the plain, and again let off into the ditch, toward the sea; these canals were at intervals of a Hundred stadia, and by them they brought, down the wood from the mountains to the city, and conveyed the fruits of the earth in ships, cutting transverse passages from one canal into another, and to the city. Twice in the year they gathered the fruits of the earth--in winter having the benefit of the rains, and in summer introducing the water of the canals. As to the population, each of the lots in the plain had an appointed chief of men who were fit for military service, and the size of the lot was to be a square of ten stadia each way, and the total number of all the lots was sixty thousand. "And of the inhabitants of the mountains and of the rest of the country there was also a vast multitude having leaders, to whom they were assigned according to their dwellings and villages. The leader was required to furnish for the war the sixth portion of a war-chariot, so as to make up a total of ten thousand chariots; also two horses and riders upon them, and a light chariot without a seat, accompanied by a fighting man on foot carrying a small shield, and having a charioteer mounted to guide the horses; also, be was bound to furnish two heavy-armed men, two archers, two slingers, three stone-shooters, and three javelin men, who were skirmishers, and four sailors to make up a complement of twelve hundred ships. Such was the order of war in the royal city--that of the other nine p. 19 governments was different in each of them, and would be wearisome to narrate. As to offices and honors, the following was the arrangement from the first: Each of the ten kings, in his own division and in his own city, had the absolute control of the citizens, and in many cases of the laws, punishing and slaying whomsoever be would. "Now the relations of their governments to one another were regulated by the injunctions of Poseidon as the law had handed them down. These were inscribed by the first men on a column of orichalcum, which was situated in the middle of the island, at the temple of Poseidon, whither the people were gathered together every fifth and sixth years alternately, thus giving equal honor to the odd and to the even number. And when they were gathered together they consulted about public affairs, and inquired if any one had transgressed in anything, and passed judgment on him accordingly--and before they passed judgment they gave their pledges to one another in this wise: There were bulls who had the range of the temple of Poseidon; and the ten who were left alone in the temple, after they had offered prayers to the gods that they might take the sacrifices which were acceptable to them, hunted the bulls without weapons, but with staves and nooses; and the bull which they caught they led up to the column; the victim was then struck on the head by them, and slain over the sacred inscription, Now on the column, besides the law, there was inscribed an oath invoking mighty curses on the disobedient. When, therefore, after offering sacrifice according to their customs, they had burnt the limbs of the bull, they mingled a cup and cast in a clot of blood for each of them; the rest of the victim they took to the fire, after having made a purification of the column all round. Then they drew from the cup in golden vessels, and, pouring a libation on the fire, they swore that they would judge according to the laws on the column, and would punish any one who had previously transgressed, and that for the future they would not, if they could help, transgress any of the inscriptions, and would not command or obey any ruler who commanded them to act otherwise than according to the laws of their father Poseidon. This was the prayer which each of them offered up for himself and for his family, at the same time drinking, and dedicating the vessel in the temple of the god; and, after spending some necessary p. 20 time at supper, when darkness came on and the fire about the sacrifice was cool, all of them put on most beautiful azure robes, and, sitting on the ground at night near the embers of the sacrifices on which they had sworn, and extinguishing all the fire about the temple, they received and gave judgement, if any of them had any accusation to bring against any one; and, when they had given judgment, at daybreak they wrote down their sentences on a golden tablet, and deposited them as memorials with their robes. There were many special laws which the several kings had inscribed about the temples, but the most important was the following: That they were not to take up arms against one another, and they were all to come to the rescue if any one in any city attempted to over. throw the royal house. Like their ancestors, they were to deliberate in common about war and other matters, giving the supremacy to the family of Atlas; and the king was not to have the power of life and death over any of his kinsmen, unless he had the assent of the majority of the ten kings. "Such was the vast power which the god settled in the lost island of Atlantis; and this he afterward directed against our land on the following pretext, as traditions tell: For many generations, as long as the divine nature lasted in them, they were obedient to the laws, and well-affectioned toward the gods, who were their kinsmen; for they possessed true and in every way great spirits, practising gentleness and wisdom in the various chances of life, and in their intercourse with one another. They despised everything but virtue, not caring for their present state of life, arid thinking lightly on the possession of gold and other property, which seemed only a burden to them; neither were they intoxicated by luxury; nor did wealth deprive them of their self-control; but they were sober, and saw clearly that all these goods are increased by virtuous friendship with one another, and that by excessive zeal for them, and honor of them, the good of them is lost, and friendship perishes with them. "By such reflections, and by the continuance in them of a divine nature, all that which we have described waxed and increased in them; but when this divine portion began to fade away in them, and became diluted too often, and with too much of the mortal admixture, and the human nature got the upper-hand, then, they being unable to bear their fortune, became p. 21 unseemly, and to him who had an eye to see, they began to appear base, and had lost the fairest of their precious gifts; but to those who had no eye to see the true happiness, they still appeared glorious and blessed at the very time when they were filled with unrighteous avarice and power. Zeus, the god of gods, who rules with law, and is able to see into such things, perceiving that an honorable race was in a most wretched state, and wanting to inflict punishment on them, that they might be chastened and improved, collected all the gods into his most holy habitation, which, being placed in the centre of the world, sees all things that partake of generation. And when he had called them together he spake as follows:" [Here Plato's story abruptly ends.]

probablitys of PLATO'S STORY.txt

probablitys of PLATO'S STORY. THERE is nothing improbable in this narrative, so far as it describes a great, rich, cultured, and educated people. Almost every part of Plato's story can be paralleled by descriptions of the people of Egypt or Peru; in fact, in some respects Plato's account of Atlantis falls short of Herodotus's description of the grandeur of Egypt, or Prescott's picture of the wealth and civilization of Peru. For instance, Prescott, in his "Conquest of Peru" (vol. i., p. 95), says: "The most renowned of the Peruvian temples, the pride of the capital and the wonder of the empire, was at Cuzco, where, under the munificence of successive sovereigns, it had become so enriched that it received the name of Coricancha, or 'the Place of Gold.' . . . The interior of the temple was literally a mine of gold. On the western wall was emblazoned a representation of the Deity, consisting of a human countenance looking forth from amid innumerable rays of light, which emanated from it in every direction, in the same manner as the sun is often personified with us. The figure was engraved on a massive plate of gold, of enormous dimensions, thickly powdered with emeralds and precious stones. . . . The walls and ceilings were everywhere incrusted with golden ornaments; every part of the interior of the temple glowed with burnished plates and studs of the precious metal; the cornices were of the same material." There are in Plato's narrative no marvels; no myths; no tales of gods, gorgons, hobgoblins, or giants. It is a plain and reasonable history of a people who built temples, ships, and canals; who lived by agriculture and commerce: who, in p. 23 pursuit of trade, reached out to all the countries around them. The early history of most nations begins with gods and demons, while here we have nothing of the kind; we see an immigrant enter the country, marry one of the native women, and settle down; in time a great nation grows up around him. It reminds one of the information given by the Egyptian priests to Herodotus. "During the space of eleven thousand three hundred and forty years they assert," says Herodotus, "that no divinity has appeared in human shape, . . . they absolutely denied the possibility of a human being's descent from a god." If Plato had sought to draw from his imagination a wonderful and pleasing story, we should not have had so plain and reasonable a narrative. He would have given us a history like the legends of Greek mythology, full of the adventures of gods and goddesses, nymphs, fauns, and satyrs. Neither is there any evidence on the face of this history that Plato sought to convey in it a moral or political lesson, in the guise of a fable, as did Bacon in the "New Atlantis," and More in the "Kingdom of Nowhere." There is no ideal republic delineated here. It is a straightforward, reasonable history of a people ruled over by their kings, living and progressing as other nations have lived and progressed since their day. Plato says that in Atlantis there was "a great and wonderful empire," which "aggressed wantonly against the whole of Europe and Asia," thus testifying to the extent of its dominion. It not only subjugated Africa as far as Egypt, and Europe as far as Italy, but it ruled "as well over parts of the continent," to wit, "the opposite continent" of America, "which surrounded the true ocean." Those parts of America over which it ruled were, as we will show hereafter, Central America, Peru, and the Valley of the Mississippi, occupied by the "Mound Builders." Moreover, be tells us that "this vast power was gathered into one;" that is to say, from Egypt to Peru it was one consolidated empire. We will see hereafter that the legends of p. 24 the Hindoos as to Deva Nahusha distinctly refer to this vast empire, which covered the whole of the known world. Another corroboration of the truth of Plato's narrative is found in the fact that upon the Azores black lava rocks, and rocks red and white in color, are now found. He says they built with white, red, and black stone. Sir C. Wyville Thomson describes a narrow neck of land between Fayal and Monte da Guia, called "Monte Queimada" (the burnt mountain), as follows: "It is formed partly of stratified tufa of a dark chocolate color, and partly of lumps of black lava, porous, and each with a large cavity in the centre, which must have been ejected as volcanic bombs in a glorious display of fireworks at some period beyond the records of Acorean history, but late in the geological annals of the island" ("Voyage of the Challenger," vol. ii., p. 24). He also describes immense walls of black volcanic rock in the island. The plain of Atlantis, Plato tells us, "had been cultivated during many ages by many generations of kings." If, as we believe, agriculture, the domestication of the horse, ox, sheep, goat, and bog, and the discovery or development of wheat, oats, rye, and barley originated in this region, then this language of Plato in reference to "the many ages, and the successive generations of kings," accords with the great periods of time which were necessary to bring man from a savage to a civilized condition. In the great ditch surrounding the whole land like a circle, and into which streams flowed down from the mountains, we probably see the original of the four rivers of Paradise, and the emblem of the cross surrounded by a circle, which, as we will show hereafter, was, from the earliest pre-Christian ages, accepted as the emblem of the Garden of Eden. We know that Plato did not invent the name of Poseidon, for the worship of Poseidon was universal in the earliest ages of Europe; "Poseidon-worship seems to have been a peculiarity of all the colonies previous to the time of Sidon" ("Prehistoric p. 25 [paragraph continues]Nations," p. 148.) This worship "was carried to Spain, and to Northern Africa, but most abundantly to Italy, to many of the islands, and to the regions around the Ægean Sea; also to Thrace." (Ibid., p. 155.) Poseidon, or Neptune, is represented in Greek mythology as a sea-god; but he is figured as standing in a war-chariot drawn by horses. The association of the horse (a land animal) with a sea-god is inexplicable, except with the light given by Plato. Poseidon was a sea-god because he ruled over a great land in the sea, and was the national god of a maritime people; be is associated with horses, because in Atlantis the horse was first domesticated; and, as Plato shows, the Atlanteans had great race-courses for the development of speed in horses; and Poseidon is represented as standing in a war-chariot, because doubtless wheeled vehicles were first invented by the same people who tamed the horse; and they transmitted these war-chariots to their descendants from Egypt to Britain. We know that horses were the favorite objects chosen for sacrifice to Poseidon by the nations of antiquity within the Historical Period; they were killed, and cast into the sea from high precipices. The religious horse-feasts of the pagan Scandinavians were a survival of this Poseidon-worship, which once prevailed along all the coasts of Europe; they continued until the conversion of the people to Christianity, and were then suppressed by the Church with great difficulty. We find in Plato's narrative the names of some of the Phœnician deities among the kings of Atlantis. Where did the Greek, Plato, get these names if the story is a fable? Does Plato, in speaking of "the fruits having a hard rind, affording drinks and meats and ointments," refer to the cocoa nut? Again: Plato tells us that Atlantis abounded in both cold and hot springs. How did he come to hit upon the hot springs if he was drawing a picture from his imagination? It is a singular confirmation of his story that hot springs abound in p. 26 the Azores, which are the surviving fragments of Atlantis; and an experience wider than that possessed by Plato has taught scientific men that hot springs are a common feature of regions subject to volcanic convulsions. Plato tells us, "The whole country was very lofty and precipitous on the side of the sea, but the country immediately about and surrounding the city was a level plain, itself surrounded by mountains which descended toward the sea." One has but to look at the profile of the "Dolphin's Ridge," as revealed by the deep-sea soundings of the Challenger, given as the frontispiece to this volume, to see that this is a faithful description of that precipitous elevation. "The surrounding mountains," which sheltered the plain from the north, are represented in the present towering peaks of the Azores. Plato tells us that the destruction of Atlantis filled the sea with mud, and interfered with navigation. For thousands of years the ancients believed the Atlantic Ocean to be "a muddy, shallow, dark, and misty sea, Mare tenebrosum." ("Cosmos," vol. ii., p. 151.) The three-pronged sceptre or trident of Poseidon reappears constantly in ancient history. We find it in the hands of Hindoo gods, and at the base of all the religious beliefs of antiquity. "Among the numerals the sacred three has ever been considered the mark of perfection, and was therefore exclusively ascribed to the Supreme Deity, or to its earthly representative--a king, emperor, or any sovereign. For this reason triple emblems of various shapes are found on the belts, neckties, or any encircling fixture, as can be seen on the works of ancient art in Yucatan, Guatemala, Chiapas, Mexico, etc., whenever the object has reference to divine supremacy." (Dr. Arthur Schott, "Smith. Rep.," 1869, p. 391.) We are reminded of the, "tiara," and the "triple round of sovereignty." In the same manner the ten kingdoms of Atlantis are perpetuated in all the ancient traditions. p. 27 "In the number given by the Bible for the Antediluvian patriarchs we have the first instance of a striking agreement with the traditions of various nations. Ten are mentioned in the Book of Genesis. Other nations, to whatever epoch they carry back their ancestors, whether before or after the Deluge, whether the mythical or historical character prevail, they are constant to this sacred number ten, which some have vainly attempted to connect with the speculations of later religious philosophers on the mystical value of numbers. In Chaldea, Berosus enumerates ten Antediluvian kings whose fabulous reign extended to thousands of years. The legends of the Iranian race commence with the. reign of ten Peisdadien (Poseidon?) kings, 'men of the ancient law, who lived on pure Homa (water of life)' (nectar?), 'and who preserved their sanctity.' In India we meet with the nine Brahmadikas, who, with Brahma, their founder, make ten, and who are called the Ten Petris, or Fathers. The Chinese count ten emperors, partakers of the divine nature, before the dawn of historical times. The Germans believed in the ten ancestors of Odin, and the Arabs in the ten mythical kings of the Adites." (Lenormant and Chevallier, "Anc. Hist. of the East," vol. i., p. 13.) The story of Plato finds confirmation from other sources. An extract preserved in Proclus, taken from a work now lost, which is quoted by Boeckh in his commentary on Plato, mentions islands in the exterior sea, beyond the Pillars of Hercules, and says it was known that in one of these islands "the inhabitants preserved from their ancestors a remembrance of Atlantis, all extremely large island, which for a long time held dominion over all the islands of the Atlantic Ocean." Ælian, in his "Varia Historia" (book iii., chap. xviii.), tells us that Theopompus (400 B.C.) related the particulars of an interview between Midas, King of Phrygia, and Silenus, in which Silenus reported the existence of a great continent beyond the Atlantic, "larger than Asia, Europe, and Libya together." He stated that a race of men called Meropes dwelt there, and had extensive cities. They were persuaded that their country alone was a continent. Out of curiosity some of them crossed the ocean and visited the Hyperboreans. p. 28 "The Gauls possessed traditions upon the subject of Atlantis which were collected by the Roman historian Timagenes, who lived in the first century before Christ. He represents that three distinct people dwelt in Gaul: 1. The indigenous population, which I suppose to be Mongoloids, who had long dwelt in Europe; 2. The invaders from a distant island, which I understand to be Atlantis; 3. The Aryan Gauls." ("Preadamites," p. 380.) Marcellus, in a work on the Ethiopians, speaks of seven islands lying in the Atlantic Ocean--probably the Canaries--and the inhabitants of these islands, he says, preserve the memory of a much greater island, Atlantis, "which had for a long time exercised dominion over the smaller ones." (Didot Müller, "Fragmenta Historicorum Græcorum," vol. iv., p. 443.) Diodorus Siculus relates that the Phœnicians discovered "a large island in the Atlantic Ocean, beyond the Pillars of Hercules, several days' sail from the coast of Africa. This island abounded in all manner of riches. The soil was exceedingly fertile; the scenery was diversified by rivers, mountains, and forests. It was the custom of the inhabitants to retire during the summer to magnificent country-houses, which stood in the midst of beautiful gardens. Fish and game were found in great abundance; the climate was delicious, and the trees bore fruit at all seasons of the year." Homer, Plutarch, and other ancient writers mention islands situated in the Atlantic, "several thousand stadia from the Pillars of Hercules." Silenus tells Midas that there was another continent besides Europe, Asia, and Africa--"a country where gold and silver are so plentiful that they are esteemed no more than we esteem iron." St. Clement, in his Epistle to the Corinthians, says that there were other worlds beyond the ocean. Attention may here be called to the extraordinary number of instances in which allusion is made in the Old Testament to the "islands of the sea," especially in Isaiah and Ezekiel. What had an inland people, like the Jews, to do with seas and p. 29 islands? Did these references grow out of vague traditions linking their race with "islands in the sea?" The Orphic Argonaut sings of the division of the ancient Lyktonia into separate islands. He says," When the dark-haired Poseidon, in anger with Father Kronion, struck Lyktonia with the golden trident." Plato states that the Egyptians told Solon that the destruction of Atlantis occurred 9000 years before that date, to wit, about 9600 years before the Christian era. This looks like an extraordinarily long period of time, but it must be remembered that geologists claim that the remains of man found in the caves of Europe date back 500,000 years; and the fossil Calaveras skull was found deep under the base of Table Mountain, California, the whole mountain having been formed since the man to whom it belonged lived and died. "M. Oppert read an essay at the Brussels Congress to show, from the astronomical observations of the Egyptians and Assyrians, that 11,542 years before our era man existed on the earth at such a stage of civilization as to be able to take note of astronomical phenomena, and to calculate with considerable accuracy the length of the year. The Egyptians, says he, calculated by cycles of 1460 years--zodiacal cycles, as they were called. Their year consisted of 365 days, which caused them to lose one day in every four solar years, and, consequently, they would attain their original starting-point again only after 1460 years (365 x 4). Therefore, the zodiacal cycle ending in the year 139 of our era commenced in the year 1322 B.C. On the other hand, the Assyrian cycle was 1805 years, or 22,325 lunations. An Assyrian cycle began 712 B.C. The Chaldeans state that between the Deluge and their first historic dynasty there was a period of 39,180 years. Now, what means, this number? It stands for 12 Egyptian zodiacal cycles plus 12 Assyrian lunar cycles.

Sacred Texts Index Hinduism Index Laws o.txt

Sacred Texts Index Hinduism Index Laws of Manu Index Next CHAPTER I. 1. The great sages approached Manu, who was seated with a collected mind, and, having duly worshipped him, spoke as follows: 2. 'Deign, divine one, to declare to us precisely and in due order the sacred laws of each of the (four chief) castes (varna) and of the intermediate ones. 3. 'For thou, O Lord, alone knowest the purport, (i.e.) the rites, and the knowledge of the soul, (taught) in this whole ordinance of the Self-existent (Svayambhu), which is unknowable and unfathomable.' 4. He, whose power is measureless, being thus asked by the high-minded great sages, duly honoured them, and answered, 'Listen!' 5. This (universe) existed in the shape of Darkness, unperceived, destitute of distinctive marks, unattainable by reasoning, unknowable, wholly immersed, as it were, in deep sleep. 6. Then the divine Self-existent (Svayambhu, himself) indiscernible, (but) making (all) this, the great elements and the rest, discernible, appeared with irresistible (creative) power, dispelling the darkness. 7. He who can be perceived by the internal organ (alone), who is subtile, indiscernible, and eternal, who contains all created beings and is inconceivable, shone forth of his own (will). 8. He, desiring to produce beings of many kinds from his own body, first with a thought created the waters, and placed his seed in them. 9. That (seed) became a golden egg, in brilliancy equal to the sun; in that (egg) he himself was born as Brahman, the progenitor of the whole world. 10. The waters are called narah, (for) the waters are, indeed, the offspring of Nara; as they were his first residence (ayana), he thence is named Narayana. 11. From that (first) cause, which is indiscernible, eternal, and both real and unreal, was produced that male (Purusha), who is famed in this world (under the appellation of) Brahman. 12. The divine one resided in that egg during a whole year, then he himself by his thought (alone) divided it into two halves; 13. And out of those two halves he formed heaven and earth, between them the middle sphere, the eight points of the horizon, and the eternal abode of the waters. 14. From himself (atmanah) he also drew forth the mind, which is both real and unreal, likewise from the mind egoism, which possesses the function of self-consciousness (and is) lordly; 15. Moreover, the great one, the soul, and all (products) affected by the three qualities, and, in their order, the five organs which perceive the objects of sensation. 16. But, joining minute particles even of those six, which possess measureless power, with particles of himself, he created all beings. 17. Because those six (kinds of) minute particles, which form the (creator's) frame, enter (a-sri) these (creatures), therefore the wise call his frame sarira, (the body.) 18. That the great elements enter, together with their functions and the mind, through its minute parts the framer of all beings, the imperishable one. 19. But from minute body (-framing) particles of these seven very powerful Purushas springs this (world), the perishable from the imperishable. 20. Among them each succeeding (element) acquires the quality of the preceding one, and whatever place (in the sequence) each of them occupies, even so many qualities it is declared to possess. 21. But in the beginning he assigned their several names, actions, and conditions to all (created beings), even according to the words of the Veda. 22. He, the Lord, also created the class of the gods, who are endowed with life, and whose nature is action; and the subtile class of the Sadhyas, and the eternal sacrifice. 23. But from fire, wind, and the sun he drew forth the threefold eternal Veda, called Rik, Yagus, and Saman, for the due performance of the sacrifice. 24. Time and the divisions of time, the lunar mansions and the planets, the rivers, the oceans, the mountains, plains, and uneven ground. 25. Austerity, speech, pleasure, desire, and anger, this whole creation he likewise produced, as he desired to call these beings into existence. 26. Moreover, in order to distinguish actions, he separated merit from demerit, and he caused the creatures to be affected by the pairs (of opposites), such as pain and pleasure. 27. But with the minute perishable particles of the five (elements) which have been mentioned, this whole (world) is framed in due order. 28. But to whatever course of action the Lord at first appointed each (kind of beings), that alone it has spontaneously adopted in each succeeding creation. 29. Whatever he assigned to each at the (first) creation, noxiousness or harmlessness, gentleness or ferocity, virtue or sin, truth or falsehood, that clung (afterwards) spontaneously to it. 30. As at the change of the seasons each season of its own accord assumes its distinctive marks, even so corporeal beings (resume in new births) their (appointed) course of action. 31. But for the sake of the prosperity of the worlds he caused the Brahmana, the Kshatriya, the Vaisya, and the Sudra to proceed from his mouth, his arms, his thighs, and his feet. 32. Dividing his own body, the Lord became half male and half female; with that (female) he produced Virag. 33. But know me, O most holy among the twice-born, to be the creator of this whole (world), whom that male, Virag, himself produced, having performed austerities. 34. Then I, desiring to produce created beings, performed very difficult austerities, and (thereby) called into existence ten great sages, lords of created beings, 35. Mariki, Atri, Angiras, Pulastya, Pulaha, Kratu, Praketas, Vasishtha, Bhrigu, and Narada. 36. They created seven other Manus possessing great brilliancy, gods and classes of gods and great sages of measureless power, 37. Yakshas (the servants of Kubera, the demons called) Rakshasas and Pisakas, Gandharvas (or musicians of the gods), Apsarases (the dancers of the gods), Asuras, (the snake-deities called) Nagas and Sarpas, (the bird-deities called) Suparnas and the several classes of the manes, 38. Lightnings, thunderbolts and clouds, imperfect (rohita) and perfect rainbows, falling meteors, supernatural noises, comets, and heavenly lights of many kinds, 39 (Horse-faced) Kinnaras, monkeys, fishes, birds of many kinds, cattle, deer, men, and carnivorous beasts with two rows of teeth, 40. Small and large worms and beetles, moths, lice, flies, bugs, all stinging and biting insects and the several kinds of immovable things. 41. Thus was this whole (creation), both the immovable and the movable, produced by those high-minded ones by means of austerities and at my command, (each being) according to (the results of) its actions. 42. But whatever act is stated (to belong) to (each of) those creatures here below, that I will truly declare to you, as well as their order in respect to birth. 43. Cattle, deer, carnivorous beasts with two rows of teeth, Rakshasas, Pisakas, and men are born from the womb. 44. From eggs are born birds, snakes, crocodiles, fishes, tortoises, as well as similar terrestrial and aquatic (animals). 45. From hot moisture spring stinging and biting insects, lice, flies, bugs, and all other (creatures) of that kind which are produced by heat. 46. All plants, propagated by seed or by slips, grow from shoots; annual plants (are those) which, bearing many flowers and fruits, perish after the ripening of their fruit; 47. (Those trees) which bear fruit without flowers are called vanaspati (lords of the forest); but those which bear both flowers and fruit are called vriksha. 48. But the various plants with many stalks, growing from one or several roots, the different kinds of grasses, the climbing plants and the creepers spring all from seed or from slips. 49. These (plants) which are surrounded by multiform Darkness, the result of their acts (in former existences), possess internal consciousness and experience pleasure and pain. 50. The (various) conditions in this always terrible and constantly changing circle of births and deaths to which created beings are subject, are stated to begin with (that of) Brahman, and to end with (that of) these (just mentioned immovable creatures). 51. When he whose power is incomprehensible, had thus produced the universe and men, he disappeared in himself, repeatedly suppressing one period by means of the other. 52. When that divine one wakes, then this world stirs; when he slumbers tranquilly, then the universe sinks to sleep. 53. But when he reposes in calm sleep, the corporeal beings whose nature is action, desist from their actions and mind becomes inert. 54. When they are absorbed all at once in that great soul, then he who is the soul of all beings sweetly slumbers, free from all care and occupation. 55. When this (soul) has entered darkness, it remains for a long time united with the organs (of sensation), but performs not its functions; it then leaves the corporeal frame. 56. When, being clothed with minute particles (only), it enters into vegetable or animal seed, it then assumes, united (with the fine body), a (new) corporeal frame. 57. Thus he, the imperishable one, by (alternately) waking and slumbering, incessantly revivifies and destroys this whole movable and immovable (creation). 58. But he having composed these Institutes (of the sacred law), himself taught them, according to the rule, to me alone in the beginning; next I (taught them) to Mariki and the other sages. 59. Bhrigu, here, will fully recite to you these Institutes; for that sage learned the whole in its entirety from me. 60. Then that great sage Bhrigu, being thus addressed by Manu, spoke, pleased in his heart, to all the sages, 'Listen!' 61. Six other high-minded, very powerful Manus, who belong to the race of this Manu, the descendant of the Self-existent (Svayambhu), and who have severally produced created beings, 62. (Are) Svarokisha, Auttami, Tamasa, Raivata, Kakshusha, possessing great lustre, and the son of Vivasvat. 63. These seven very glorious Manus, the first among whom is Svayambhuva, produced and protected this whole movable and immovable (creation), each during the period (allotted to him). 64. Eighteen nimeshas (twinklings of the eye, are one kashtha), thirty kashthas one kala, thirty kalas one muhurta, and as many (muhurtas) one day and night. 65. The sun divides days and nights, both human and divine, the night (being intended) for the repose of created beings and the day for exertion. 66. A month is a day and a night of the manes, but the division is according to fortnights. The dark (fortnight) is their day for active exertion, the bright (fortnight) their night for sleep. 67. A year is a day and a night of the gods; their division is (as follows): the half year during which the sun progresses to the north will be the day, that during which it goes southwards the night. 68. But hear now the brief (description of) the duration of a night and a day of Brahman and of the several ages (of the world, yuga) according to their order. 69. They declare that the Krita age (consists of) four thousand years (of the gods); the twilight preceding it consists of as many hundreds, and the twilight following it of the same number. 70. In the other three ages with their twilights preceding and following, the thousands and hundreds are diminished by one (in each). 71. These twelve thousand (years) which thus have been just mentioned as the total of four (human) ages, are called one age of the gods. 72. But know that the sum of one thousand ages of the gods (makes) one day of Brahman, and that his night has the same length. 73. Those (only, who) know that the holy day of Brahman, indeed, ends after (the completion of) one thousand ages (of the gods) and that his night lasts as long, (are really) men acquainted with (the length of) days and nights. 74. At the end of that day and night he who was asleep, awakes and, after awaking, creates mind, which is both real and unreal. 75. Mind, impelled by (Brahman's) desire to create, performs the work of creation by modifying itself, thence ether is produced; they declare that sound is the quality of the latter. 76. But from ether, modifying itself, springs the pure, powerful wind, the vehicle of all perfumes; that is held to possess the quality of touch. 77. Next from wind modifying itself, proceeds the brilliant light, which illuminates and dispels darkness; that is declared to possess the quality of colour; 78. And from light, modifying itself, (is produced) water, possessing the quality of taste, from water earth which has the quality of smell; such is the creation in the beginning. 79. The before-mentioned age of the gods, (or) twelve thousand (of their years), being multiplied by seventy-one, (constitutes what) is here named the period of a Manu (Manvantara). 80. The Manvantaras, the creations and destructions (of the world, are) numberless; sporting, as it were, Brahman repeats this again and again. 81. In the Krita age Dharma is four-footed and entire, and (so is) Truth; nor does any gain accrue to men by unrighteousness. 82. In the other (three ages), by reason of (unjust) gains (agama), Dharma is deprived successively of one foot, and through (the prevalence of) theft, falsehood, and fraud the merit (gained by men) is diminished by one fourth (in each). 83. (Men are) free from disease, accomplish all their aims, and live four hundred years in the Krita age, but in the Treta and (in each of) the succeeding (ages) their life is lessened by one quarter. 84. The life of mortals, mentioned in the Veda, the desired results of sacrificial rites and the (supernatural) power of embodied (spirits) are fruits proportioned among men according to (the character of) the age. 85. One set of duties (is prescribed) for men in the Krita age, different ones in the Treta and in the Dvapara, and (again) another (set) in the Kali, in a proportion as (those) ages decrease in length. 86. In the Krita age the chief (virtue) is declared to be (the performance of) austerities, in the Treta (divine) knowledge, in the Dvapara (the performance of) sacrifices, in the Kali liberality alone. 87. But in order to protect this universe He, the most resplendent one, assigned separate (duties and) occupations to those who sprang from his mouth, arms, thighs, and feet. 88. To Brahmanas he assigned teaching and studying (the Veda), sacrificing for their own benefit and for others, giving and accepting (of alms). 89. The Kshatriya he commanded to protect the people, to bestow gifts, to offer sacrifices, to study (the Veda), and to abstain from attaching himself to sensual pleasures; 90. The Vaisya to tend cattle, to bestow gifts, to offer sacrifices, to study (the Veda), to trade, to lend money, and to cultivate land. 91. One occupation only the lord prescribed to the Sudra, to serve meekly even these (other) three castes. 92. Man is stated to be purer above the navel (than below); hence the Self-existent (Svayambhu) has declared the purest (part) of him (to be) his mouth. 93. As the Brahmana sprang from (Brahman's) mouth, as he was the first-born, and as he possesses the Veda, he is by right the lord of this whole creation. 94. For the Self-existent (Svayambhu), having performed austerities, produced him first from his own mouth, in order that the offerings might be conveyed to the gods and manes and that this universe might be preserved. 95. What created being can surpass him, through whose mouth the gods continually consume the sacrificial viands and the manes the offerings to the dead? 96. Of created beings the most excellent are said to be those which are animated; of the animated, those which subsist by intelligence; of the intelligent, mankind; and of men, the Brahmanas; 97. Of Brahmanas, those learned (in the Veda); of the learned, those who recognise (the necessity and the manner of performing the prescribed duties); of those who possess this knowledge, those who perform them; of the performers, those who know the Brahman. 98. The very birth of a Brahmana is an eternal incarnation of the sacred law; for he is born to (fulfil) the sacred law, and becomes one with Brahman. 99. A Brahmana, coming into existence, is born as the highest on earth, the lord of all created beings, for the protection of the treasury of the law. 100. Whatever exists in the world is, the property of the Brahmana; on account of the excellence of his origin The Brahmana is, indeed, entitled to all. 101. The Brahmana eats but his own food, wears but his own apparel, bestows but his own in alms; other mortals subsist through the benevolence of the Brahmana. 102. In order to clearly settle his duties those of the other (castes) according to their order, wise Manu sprung from the Self-existent, composed these Institutes (of the sacred Law). 103. A learned Brahmana must carefully study them, and he must duly instruct his pupils in them, but nobody else (shall do it). 104. A Brahmana who studies these Institutes (and) faithfully fulfils the duties (prescribed therein), is never tainted by sins, arising from thoughts, words, or deeds. 105. He sanctifies any company (which he may enter), seven ancestors and seven descendants, and he alone deserves (to possess) this whole earth. 106. (To study) this (work) is the best means of securing welfare, it increases understanding, it procures fame and long life, it (leads to) supreme bliss. 107. In this (work) the sacred law has been fully stated as well as the good and bad qualities of (human) actions and the immemorial rule of conduct, (to be followed) by all the four castes (varna). 108. The rule of conduct is transcendent law, whether it be taught in the revealed texts or in the sacred tradition; hence a twice-born man who possesses regard for himself, should be always careful to (follow) it. 109. A Brahmana who departs from the rule of conduct, does not reap the fruit of the Veda, but he who duly follows it, will obtain the full reward. 110. The sages who saw that the sacred law is thus grounded on the rule of conduct, have taken good conduct to be the most excellent root of all austerity. 111. The creation of the universe, the rule of the sacraments, the ordinances of studentship, and the respectful behaviour (towards Gurus), the most excellent rule of bathing (on return from the teacher's house), 112. (The law of) marriage and the description of the (various) marriage-rites, the regulations for the great sacrifices and the eternal rule of the funeral sacrifices, 113. The description of the modes of (gaining) subsistence and the duties of a Snataka, (the rules regarding) lawful and forbidden food, the purification of men and of things, 114. The laws concerning women, (the law) of hermits, (the manner of gaining) final emancipation and (of) renouncing the world, the whole duty of a king and the manner of deciding lawsuits, 115. The rules for the examination of witnesses, the laws concerning husband and wife, the law of (inheritance and) division, (the law concerning) gambling and the removal of (men nocuous like) thorns, 116. (The law concerning) the behaviour of Vaisyas and Sudras, the origin of the mixed castes, the law for all castes in times of distress and the law of penances, 117. The threefold course of transmigrations, the result of (good or bad) actions, (the manner of attaining) supreme bliss and the examination of the good and bad qualities of actions, 118. The primeval laws of countries, of castes (gati), of families, and the rules concerning heretics and companies (of traders and the like)- (all that) Manu has declared in these Institutes. 119. As Manu, in reply to my questions, formerly promulgated these Institutes, even so learn ye also the (whole work) from me. Sacred Texts Index Hinduism Index Laws of Manu Index Previous Next CHAPTER II. 1. Learn that sacred law which is followed by men learned (in the Veda) and assented to in their hearts by the virtuous, who are ever exempt from hatred and inordinate affection. 2. To act solely from a desire for rewards is not laudable, yet an exemption from that desire is not (to be found) in this (world): for on (that) desire is grounded the study of the Veda and the performance of the actions, prescribed by the Veda. 3. The desire (for rewards), indeed, has its root in the conception that an act can yield them, and in consequence of (that) conception sacrifices are performed; vows and the laws prescribing restraints are all stated to be kept through the idea that they will bear fruit. 4. Not a single act here (below) appears ever to be done by a man free from desire; for whatever (man) does, it is (the result of) the impulse of desire. 5. He who persists in discharging these (prescribed duties) in the right manner, reaches the deathless state and even in this (life) obtains (the fulfilment of) all the desires that he may have conceived. 6. The whole Veda is the (first) source of the sacred law, next the tradition and the virtuous conduct of those who know the (Veda further), also the customs of holy men, and (finally) self-satisfaction. 7. Whatever law has been ordained for any (person) by Manu, that has been fully declared in the Veda: for that (sage was) omniscient. 8. But a learned man after fully scrutinising all this with the eye of knowledge, should, in accordance with the authority of the revealed texts, be intent on (the performance of) his duties. 9. For that man who obeys the law prescribed in the revealed texts and in the sacred tradition, gains fame in this (world) and after death unsurpassable bliss. 10. But by Sruti (revelation) is meant the Veda, and by Smriti (tradition) the Institutes of the sacred law: those two must not be called into question in any matter, since from those two the sacred law shone forth. 11. Every twice-born man, who, relying on the Institutes of dialectics, treats with contempt those two sources (of the law), must be cast out by the virtuous, as an atheist and a scorner of the Veda. 12. The Veda, the sacred tradition, the customs of virtuous men, and one's own pleasure, they declare to be visibly the fourfold means of defining the sacred law. 13. The knowledge of the sacred law is prescribed for those who are not given to the acquisition of wealth and to the gratification of their desires; to those who seek the knowledge of the sacred law the supreme authority is the revelation (Sruti). 14. But when two sacred texts (Sruti) are conflicting, both are held to be law; for both are pronounced by the wise (to be) valid law. 15. (Thus) the (Agnihotra) sacrifice may be (optionally) performed, at any time after the sun has risen, before he has risen, or when neither sun nor stars are visible; that (is declared) by Vedic texts. 16. Know that he for whom (the performance of) the ceremonies beginning with the rite of impregnation (Garbhadhana) and ending with the funeral rite (Antyeshti) is prescribed, while sacred formulas are being recited, is entitled (to study) these Institutes, but no other man whatsoever. 17. That land, created by the gods, which lies between the two divine rivers Sarasvati and Drishadvati, the (sages) call Brahmavarta. 18. The custom handed down in regular succession (since time immemorial) among the (four chief) castes (varna) and the mixed (races) of that country, is called the conduct of virtuous men. 19. The plain of the Kurus, the (country of the) Matsyas, Pankalas, and Surasenakas, these (form), indeed, the country of the Brahmarshis (Brahmanical sages, which ranks) immediately after Brahmavarta. 20. From a Brahmana, born in that country, let all men on earth learn their several usages. 21. That (country) which (lies) between the Himavat and the Vindhya (mountains) to the east of Prayaga and to the west of Vinasana (the place where the river Sarasvati disappears) is called Madhyadesa (the central region). 22. But (the tract) between those two mountains (just mentioned), which (extends) as far as the eastern and the western oceans, the wise call Aryavarta (the country of the Aryans). 23. That land where the black antelope naturally roams, one must know to be fit for the performance of sacrifices; (the tract) different from that (is) the country of the Mlekkhas (barbarians). 24. Let twice-born men seek to dwell in those (above-mentioned countries); but a Sudra, distressed for subsistence, may reside anywhere. 25. Thus has the origin of the sacred law been succinctly described to you and the origin of this universe; learn (now) the duties of the castes (varna). 26. With holy rites, prescribed by the Veda, must the ceremony on conception and other sacraments be performed for twice-born men, which sanctify the body and purify (from sin) in this (life) and after death. 27. By burnt oblations during (the mother's) pregnancy, by the Gatakarman (the ceremony after birth), the Kauda (tonsure), and the Maungibandhana (the tying of the sacred girdle of Munga grass) is the taint, derived from both parents, removed from twice-born men. 28. By the study of the Veda, by vows, by burnt oblations, by (the recitation of) sacred texts, by the (acquisition of the) threefold sacred science, by offering (to the gods, Rishis, and manes), by (the procreation of) sons, by the great sacrifices, and by (Srauta) rites this (human) body is made fit for (union with) Brahman. 29. Before the navel-string is cut, the Gatakarman (birth-rite) must be performed for a male (child); and while sacred formulas are being recited, he must be fed with gold, honey, and butter. 30. But let (the father perform or) cause to be performed the Namadheya (the rite of naming the child), on the tenth or twelfth (day after birth), or on a lucky lunar day, in a lucky muhurta, under an auspicious constellation. 31. Let (the first part of) a Brahmana's name (denote something) auspicious, a Kshatriya's be connected with power, and a Vaisya's with wealth, but a Sudra's (express something) contemptible. 32. (The second part of) a Brahmana's (name) shall be (a word) implying happiness, of a Kshatriya's (a word) implying protection, of a Vaisya's (a term) expressive of thriving, and of a Sudra's (an expression) denoting service. 33. The names of women should be easy to pronounce, not imply anything dreadful, possess a plain meaning, be pleasing and auspicious, end in long vowels, and contain a word of benediction. 34. In the fourth month the Nishkramana (the first leaving of the house) of the child should be performed, in the sixth month the Annaprasana (first feeding with rice), and optionally (any other) auspicious ceremony required by (the custom of) the family. 35. According to the teaching of the revealed texts, the Kudakarman (tonsure) must be performed, for the sake of spiritual merit, by all twice-born men in the first or third year. 36. In the eighth year after conception, one should perform the initiation (upanayana) of a Brahmana, in the eleventh after conception (that) of a Kshatriya, but in the twelfth that of a Vaisya. 37. (The initiation) of a Brahmana who desires proficiency in sacred learning should take place in the fifth (year after conception), (that) of a Kshatriya who wishes to become powerful in the sixth, (and that) of a Vaisya who longs for (success in his) business in the eighth. 38. The (time for the) Savitri (initiation) of a Brahmana does not pass until the completion of the sixteenth year (after conception), of a Kshatriya until the completion of the twenty-second, and of a Vaisya until the completion of the twenty-fourth. 39. After those (periods men of) these three (castes) who have not received the sacrament at the proper time, become Vratyas (outcasts), excluded from the Savitri (initiation) and despised by the Aryans. 40. With such men, if they have not been purified according to the rule, let no Brahmana ever, even in times of distress, form a connexion either through the Veda or by marriage. 41. Let students, according to the order (of their castes), wear (as upper dresses) the skins of black antelopes, spotted deer, and he-goats, and (lower garments) made of hemp, flax or wool. 42. The girdle of a Brahmana shall consist of a of a triple cord of Munga grass, smooth and soft; (that) of a Kshatriya, of a bowstring, made of Murva fibres; (that) of a Vaisya, of hempen threads. 43. If Munga grass (and so forth) be not procurable, (the girdles) may be made of Kusa, Asmantaka, and Balbaga (fibres), with a single threefold knot, or with three or five (knots according to the custom of the family). 44. The sacrificial string of a Brahmana shall be made of cotton, (shall be) twisted to the right, (and consist) of three threads, that of a Kshatriya of hempen threads, (and) that of a Vaisya of woollen threads. 45. A Brahmana shall (carry), according to the sacred law, a staff of Bilva or Palasa; a Kshatriya, of Vata or Khadira; (and) a Vaisya, of Pilu or Udumbara. 46. The staff of a Brahmana shall be made of such length as to reach the end of his hair; that of a Kshatriya, to reach his forehead; (and) that of a Vaisya, to reach (the tip of his) nose. 47. Let all the staves be straight, without a blemish, handsome to look at, not likely to terrify men, with their bark perfect, unhurt by fire. 48. Having taken a staff according to his choice, having worshipped the sun and walked round the fire, turning his right hand towards it, (the student) should beg alms according to the prescribed rule. 49. An initiated Brahmana should beg, beginning (his request with the word) lady (bhavati); a Kshatriya, placing (the word) lady in the middle, but a Vaisya, placing it at the end (of the formula). 50. Let him first beg food of his mother, or of his sister, or of his own maternal aunt, or of (some other) female who will not disgrace him (by a refusal). 51. Having collected as much food as is required (from several persons), and having announced it without guile to his teacher, let him eat, turning his face towards the east, and having purified himself by sipping water. 52. (His meal will procure) long life, if he eats facing the east; fame, if he turns to the south; prosperity, if he turns to the west; truthfulness, if he faces the east. 53. Let a twice-born man always eat his food with concentrated mind, after performing an ablution; and after he has eaten, let him duly cleanse himself with water and sprinkle the cavities (of his head). 54. Let him always worship his food, and eat it without contempt; when he sees it, let him rejoice, show a pleased face, and pray that he may always obtain it. 55. Food, that is always worshipped, gives strength and manly vigour; but eaten irreverently, it destroys them both. 56. Let him not give to any man what he leaves, and beware of eating between (the two meal-times); let him not over-eat himself, nor go anywhere without having purified himself (after his meal). 57. Excessive eating is prejudicial to health, to fame, and to (bliss in) heaven; it prevents (the acquisition of) spiritual merit, and is odious among men; one ought, for these reasons, to avoid it carefully. 58. Let a Brahmana always sip water out of the part of the hand (tirtha) sacred to Brahman, or out of that sacred to Ka (Pragapati), or out of (that) sacred to the gods, never out of that sacred to the manes. 59. They call (the part) at the root of the thumb the tirtha sacred to Brahman, that at the root of the (little) finger (the tirtha) sacred to Ka (Pragapati), (that) at the tips (of the fingers, the tirtha) sacred to the gods, and that below (between the index and the thumb, the tirtha) sacred to the manes. 60. Let him first sip water thrice; next twice wipe his mouth; and, lastly, touch with water the cavities (of the head), (the seat of) the soul and the head. 61. He who knows the sacred law and seeks purity shall always perform the rite of sipping with water neither hot nor frothy, with the (prescribed) tirtha, in a lonely place, and turning to the east or to the north. 62. A Brahmana is purified by water that reaches his heart, a Kshatriya by water reaching his throat, a Vaisya by water taken into his mouth, (and) a Sudra by water touched with the extremity (of his lips). 63. A twice-born man is called upavitin when his right arm is raised (and the sacrificial string or the dress, passed under it, rests on the left shoulder); (when his) left (arm) is raised (and the string, or the dress, passed under it, rests on the right shoulder, he is called) prakinavitin; and nivitin when it hangs down (straight) from the neck. 64. His girdle, the skin (which serves as his upper garment), his staff, his sacrificial thread, (and) his water-pot he must throw into water, when they have been damaged, and take others, reciting sacred formulas. 65. (The ceremony called) Kesanta (clipping the hair) is ordained for a Brahmana in the sixteenth year (from conception); for a Kshatriya, in the twenty-second; and for a Vaisya, two (years) later than that. 66. This whole series (of ceremonies) must be performed for females (also), in order to sanctify the body, at the proper time and in the proper order, but without (the recitation of) sacred texts. 67. The nuptial ceremony is stated to be the Vedic sacrament for women (and to be equal to the initiation), serving the husband (equivalent to) the residence in (the house of the) teacher, and the household duties (the same) as the (daily) worship of the sacred fire. 68. Thus has been described the rule for the initiation of the twice-born, which indicates a (new) birth, and sanctifies; learn (now) to what duties they must afterwards apply themselves. 69. Having performed the (rite of) initiation, the teacher must first instruct the (pupil) in (the rules of) personal purification, of conduct, of the fire-worship, and of the twilight devotions. 70. But (a student) who is about to begin the Study (of the Veda), shall receive instruction, after he has sipped water in accordance with the Institutes (of the sacred law), has made the Brahmangali, (has put on) a clean dress, and has brought his organs under due control. 71. At the beginning and at the end of (a lesson in the) Veda he must always clasp both the feet of his teacher, (and) he must study, joining his hands; that is called the Brahmangali (joining the palms for the sake of the Veda). 72. With crossed hands he must clasp (the feet) of the teacher, and touch the left (foot) with his left (hand), the right (foot) with his right (hand). 73. But to him who is about to begin studying, the teacher always unwearied, must say: Ho, recite! He shall leave off (when the teacher says): Let a stoppage take place! 74. Let him always pronounce the syllable Om at the beginning and at the end of (a lesson in) the Veda; (for) unless the syllable Om precede (the lesson) will slip away (from him), and unless it follow it will fade away. 75. Seated on (blades of Kusa grass) with their points to the east, purified by Pavitras (blades of Kusa grass), and sanctified by three suppressions of the breath (Pranayama), he is worthy (to pronounce) the syllable Om. 76. Pragapati (the lord of creatures) milked out (as it were) from the three Vedas the sounds A, U, and M, and (the Vyahritis) Bhuh, Bhuvah, Svah. 77. Moreover from the three Vedas Pragapati, who dwells in the highest heaven (Parameshthin), milked out (as it were) that Rik-verse, sacred to Savitri (Savitri), which begins with the word tad, one foot from each. 78. A Brahmana, learned in the Veda, who recites during both twilights that syllable and that (verse), preceded by the Vyahritis, gains the (whole) merit which (the recitation of) the Vedas confers. 79. A twice-born man who (daily) repeats those three one thousand times outside (the village), will be freed after a month even from great guilt, as a snake from its slough. 80. The Brahmana, the Kshatriya, and the Vaisya who neglect (the recitation of) that Rik-verse and the timely (performance of the) rites (prescribed for) them, will be blamed among virtuous men. 81. Know that the three imperishable Mahavyahritis, preceded by the syllable Om, and (followed) by the three-footed Savitri are the portal of the Veda and the gate leading (to union with) Brahman. 82. He who daily recites that (verse), untired, during three years, will enter (after death) the highest Brahman, move as free as air, and assume an ethereal form. 83. The monosyllable (Om) is the highest Brahman, (three) suppressions of the breath are the best (form of) austerity, but nothing surpasses the Savitri truthfulness is better than silence. 84. All rites ordained in the Veda, burnt oblations and (other) sacrifices, pass away; but know that the syllable (Om) is imperishable, and (it is) Brahman, (and) the Lord of creatures (Pragapati). 85. An offering, consisting of muttered prayers, is ten times more efficacious than a sacrifice performed according to the rules (of the Veda); a (prayer) which is inaudible (to others) surpasses it a hundred times, and the mental (recitation of sacred texts) a thousand times. 86. The four Pakayagnas and those sacrifices which are enjoined by the rules (of the Veda) are all together not equal in value to a sixteenth part of the sacrifice consisting of muttered prayers. 87. But, undoubtedly, a Brahmana reaches the highest goal by muttering prayers only; (whether) he perform other (rites) or neglect them, he who befriends (all creatures) is declared (to be) a (true) Brahmana. 88. A wise man should strive to restrain his organs which run wild among alluring sensual objects, like a charioteer his horses. 89. Those eleven organs which former sages have named, I will properly (and) precisely enumerate in due order, 90. (Viz.) the ear, the skin, the eyes, the tongue, and the nose as the fifth, the anus, the organ of generation, hands and feet, and the (organ of) speech, named as the tenth. 91. Five of them, the ear and the rest according to their order, they call organs of sense, and five of them, the anus and the rest, organs of action. 92. Know that the internal organ (manas) is the eleventh, which by its quality belongs to both (sets); when that has been subdued, both those sets of five have been conquered. 93. Through the attachment of his organs (to sensual pleasure) a man doubtlessly will incur guilt; but if he keep them under complete control, he will obtain success (in gaining all his aims). 94. Desire is never extinguished by the enjoyment of desired objects; it only grows stronger like a fire (fed) with clarified butter. 95. If one man should obtain all those (sensual enjoyments) and another should renounce them all, the renunciation of all pleasure is far better than the attainment of them. 96. Those (organs) which are strongly attached to sensual pleasures, cannot so effectually be restrained by abstinence (from enjoyments) as by a constant (pursuit of true) knowledge. 97. Neither (the study of) the Vedas, nor liberality, nor sacrifices, nor any (self-imposed) restraint, nor austerities, ever procure the attainment (of rewards) to a man whose heart is contaminated (by sensuality). 98. That man may be considered to have (really) subdued his organs, who on hearing and touching and seeing, on tasting and smelling (anything) neither rejoices nor repines. 99. But when one among all the organs slips away (from control), thereby (man's) wisdom slips away from him, even as the water (flows) through the one (open) foot of a (water-carrier's) skin. 100. If he keeps all the (ten) organs as well as the mind in subjection, he may gain all his aims, without reducing his body by (the practice) of Yoga. 101. Let him stand during the morning twilight, muttering the Savitri until the sun appears, but (let him recite it), seated, in the evening until the constellations can be seen distinctly. 102. He who stands during the morning twilight muttering (the Savitri), removes the guilt contracted during the (previous) night; but he who (recites it), seated, in the evening, destroys the sin he committed during the day. 103. But he who does not (worship) standing in the morning, nor sitting in the evening, shall be excluded, just like a Sudra, from all the duties and rights of an Aryan. 104. He who (desires to) perform the ceremony (of the) daily (recitation), may even recite the Savitri near water, retiring into the forest, controlling his organs and concentrating his mind. 105. Both when (one studies) the supplementary treatises of the Veda, and when (one recites) the daily portion of the Veda, no regard need be paid to forbidden days, likewise when (one repeats) the sacred texts required for a burnt oblation. 106. There are no forbidden days for the daily recitation, since that is declared to be a Brahmasattra (an everlasting sacrifice offered to Brahman); at that the Veda takes the place of the burnt oblations, and it is meritorious (even), when (natural phenomena, requiring) a cessation of the Veda-study, take the place of the exclamation Vashat. 107. For him who, being pure and controlling his organs, during a year daily recites the Veda according to the rule, that (daily recitation) will ever cause sweet and sour milk, clarified butter and honey to flow. 108. Let an Aryan who has been initiated, (daily) offer fuel in the sacred fire, beg food, sleep on the ground and do what is beneficial to this teacher, until (he performs the ceremony of) Samavartana (on returning home). 109. According to the sacred law the (following) ten (persons, viz.) the teacher's son, one who desires to do service, one who imparts knowledge, one who is intent on fulfilling the law, one who is pure, a person connected by marriage or friendship, one who possesses (mental) ability, one who makes presents of money, one who is honest, and a relative, may be instructed (in the Veda). 110. Unless one be asked, one must not explain (anything) to anybody, nor (must one answer) a person who asks improperly; let a wise man, though he knows (the answer), behave among men as (if he were) an idiot. 111. Of the two persons, him who illegally explains (anything), and him who illegally asks (a question), one (or both) will die or incur (the other's) enmity. 112. Where merit and wealth are not (obtained by teaching) nor (at least) due obedience, in such (soil) sacred knowledge must not be sown, just as good seed (must) not (be thrown) on barren land. 113. Even in times of dire distress a teacher of the Veda should rather die with his knowledge than sow it in barren soil. 114. Sacred Learning approached a Brahmana and said to him: 'I am thy treasure, preserve me, deliver me not to a scorner; so (preserved) I shall become supremely strong.' 115. 'But deliver me, as to the keeper of thy treasure, to a Brahmana whom thou shalt know to be pure, of subdued senses, chaste and attentive.' 116. But he who acquires without permission the Veda from one who recites it, incurs the guilt of stealing the Veda, and shall sink into hell. 117. (A student) shall first reverentially salute that (teacher) from whom he receives (knowledge), referring to worldly affairs, to the Veda, or to the Brahman. 118. A Brahmana who completely governs himself, though he know the Savitri only, is better than he who knows the three Vedas, (but) does not control himself, eats all (sorts of) food, and sells all (sorts of goods). 119. One must not sit down on a couch or seat which a superior occupies; and he who occupies a couch or seat shall rise to meet a (superior), and (afterwards) salute him. 120. For the vital airs of a young man mount upwards to leave his body when an elder approaches; but by rising to meet him and saluting he recovers them. 121. He who habitually salutes and constantly pays reverence to the aged obtains an increase of four (things), (viz.) length of life, knowledge, fame, (and) strength. 122. After the (word of) salutation, a Brahmana who greets an elder must pronounce his name, saying, 'I am N. N.' 123. To those (persons) who, when a name is pronounced, do not understand (the meaning of) the salutation, a wise man should say, 'It is I;' and (he should address) in the same manner all women. 124. In saluting he should pronounce after his name the word bhoh; for the sages have declared that the nature of bhoh is the same as that of (all proper) names. 125. A Brahmana should thus be saluted in return, 'May'st thou be long-lived, O gentle one!' and the vowel 'a' must be added at the end of the name (of the person addressed), the syllable preceding it being drawn out to the length of three moras. 126. A Brahmana who does not know the form of returning a salutation, must not be saluted by a learned man; as a Sudra, even so is he. 127. Let him ask a Brahmana, on meeting him, after (his health, with the word) kusala, a Kshatriya (with the word) anamaya, a Vaisya (with the word) kshema, and a Sudra (with the word) anarogya. 128. He who has been initiated (to perform a Srauta sacrifice) must not be addressed by his name, even though he be a younger man; he who knows the sacred law must use in speaking to such (a man the particle) bhoh and (the pronoun) bhavat (your worship). 129. But to a female who is the wife of another man, and not a blood-relation, he must say, 'Lady' (bhavati) or 'Beloved sister!' 130. To his maternal and paternal uncles, fathers-in-law, officiating priests, (and other) venerable persons, he must say, 'I am N. N.,' and rise (to meet them), even though they be younger (than himself). 131. A maternal aunt, the wife of a maternal uncle, a mother-in-law, and a paternal aunt must be honoured like the wife of one's teacher; they are equal to the wife of one's teacher. 132. (The feet of the) wife of one's brother, if she be of the same caste (varna), must be clasped every day; but (the feet of) wives of (other) paternal and maternal relatives need only be embraced on one's return from a journey. 133. Towards a sister of one's father and of one's mother, and towards one's own elder sister, one must behave as towards one's mother; (but) the mother is more venerable than they. 134. Fellow-citizens are called friends (and equals though one be) ten years (older than the other), men practising (the same) fine art (though one be) five years (older than the other), Srotriyas (though) three years (intervene between their ages), but blood-relations only (if the) difference of age be very small. 135. Know that a Brahmana of ten years and Kshatriya of a hundred years stand to each other in the relation of father and son; but between those two the Brahmana is the father. 136. Wealth, kindred, age, (the due performance of) rites, and, fifthly, sacred learning are titles to respect; but each later-named (cause) is more weighty (than the preceding ones). 137. Whatever man of the three (highest) castes possesses most of those five, both in number and degree, that man is worthy of honour among them; and (so is) also a Sudra who has entered the tenth (decade of his life). 138. Way must be made for a man in a carriage, for one who is above ninety years old, for one diseased, for the carrier of a burden, for a woman, for a Snataka, for the king, and for a bridegroom. 139. Among all those, if they meet (at one time), a Snataka and the king must be (most) honoured; and if the king and a Snataka (meet), the latter receives respect from the king. 140. They call that Brahmana who initiates a pupil and teaches him the Veda together with the Kalpa and the Rahasyas, the teacher (akarya, of the latter). 141. But he who for his livelihood teaches a portion only of the Veda, or also the Angas of the Veda, is called the sub-teacher (upadhyaya). 142. That Brahmana, who performs in accordance with the rules (of the Veda) the rites, the Garbhadhana (conception-rite), and so forth, and gives food (to the child), is called the Guru (the venerable one). 143. He who, being (duly) chosen (for the purpose), performs the Agnyadheya, the Pakayagnas, (and) the (Srauta) sacrifices, such as the Agnishtoma (for another man), is called (his) officiating priest. 144. That (man) who truthfully fills both his ears with the Veda, (the pupil) shall consider as his father and mother; he must never offend him. 145. The teacher (akarya) is ten times more venerable than a sub-teacher (upadhyaya), the father a hundred times more than the teacher, but the mother a thousand times more than the father. 146. Of him who gives natural birth and him who gives (the knowledge of) the Veda, the giver of the Veda is the more venerable father; for the birth for the sake of the Veda (ensures) eternal (rewards) both in this (life) and after death. 147. Let him consider that (he received) a (mere animal) existence, when his parents begat him through mutual affection, and when he was born from the womb (of his mother). 148. But that birth which a teacher acquainted with the whole Veda, in accordance with the law, procures for him through the Savitri, is real, exempt from age and death. 149. (The pupil) must know that that man also who benefits him by (instruction in) the Veda, be it little or much, is called in these (Institutes) his Guru, in consequence of that benefit (conferred by instruction in) the Veda. 150. That Brahmana who is the giver of the birth for the sake of the Veda and the teacher of the prescribed duties becomes by law the father of an aged man, even though he himself be a child. 151. Young Kavi, the son of Angiras, taught his (relatives who were old enough to be) fathers, and, as he excelled them in (sacred) knowledge, he called them 'Little sons.' 152. They, moved with resentment, asked the gods concerning that matter, and the gods, having assembled, answered, 'The child has addressed you properly.' 153. 'For (a man) destitute of (sacred) knowledge is indeed a child, and he who teaches him the Veda is his father; for (the sages) have always said "child" to an ignorant man, and "father" to a teacher of the Veda.' 154. Neither through years, nor through white (hairs), nor through wealth, nor through (powerful) kinsmen (comes greatness). The sages have made this law, 'He who has learnt the Veda together with the Angas (Anukana) is (considered) great by us.' 155. The seniority of Brahmanas is from (sacred) knowledge, that of Kshatriyas from valour, that of Vaisyas from wealth in grain (and other goods), but that of Sudras alone from age. 156. A man is not therefore (considered) venerable because his head is gray; him who, though young, has learned the Veda, the gods consider to be venerable. 157. As an elephant made of wood, as an antelope made of leather, such is an unlearned Brahmana; those three have nothing but the names (of their kind). 158. As a eunuch is unproductive with women, as a cow with a cow is unprolific, and as a gift made to an ignorant man yields no reward, even so is a Brahmana useless, who (does) not (know) the Rikas. 159. Created beings must be instructed in (what concerns) their welfare without giving them pain, and sweet and gentle speech must be used by (a teacher) who desires (to abide by) the sacred law. 160. He, forsooth, whose speech and thoughts are pure and ever perfectly guarded, gains the whole reward which is conferred by the Vedanta. 161. Let him not, even though in pain, (speak words) cutting (others) to the quick; let him not injure others in thought or deed; let him not utter speeches which make (others) afraid of him, since that will prevent him from gaining heaven. 162. A Brahmana should always fear homage as if it were poison; and constantly desire (to suffer) scorn as (he would long for) nectar. 163. For he who is scorned (nevertheless may) sleep with an easy mind, awake with an easy mind, and with an easy mind walk here among men; but the scorner utterly perishes. 164. A twice-born man who has been sanctified by the (employment of) the means, (described above) in due order, shall gradually and cumulatively perform the various austerities prescribed for (those who) study the Veda. 165. An Aryan must study the whole Veda together with the Rahasyas, performing at the same time various kinds of austerities and the vows prescribed by the rules (of the Veda). 166. Let a Brahmana who desires to perform austerities, constantly repeat the Veda; for the study of the Veda is declared (to be) in this world the highest austerity for a Brahmana. 167. Verily, that twice-born man performs the highest austerity up to the extremities of his nails, who, though wearing a garland, daily recites the Veda in private to the utmost of his ability. 168. A twice-born man who, not having studied the Veda, applies himself to other (and worldly study), soon falls, even while living, to the condition of a Sudra and his descendants (after him). 169. According to the injunction of the revealed texts the first birth of an Aryan is from (his natural) mother, the second (happens) on the tying of the girdle of Munga grass, and the third on the initiation to (the performance of) a (Srauta) sacrifice. 170. Among those (three) the birth which is symbolised by the investiture with the girdle of Munga grass, is his birth for the sake of the Veda; they declare that in that (birth) the Sivitri (verse) is his mother and the teacher his father. 171. They call the teacher (the pupil's) father because he gives the Veda; for nobody can perform a (sacred) rite before the investiture with the girdle of Munga grass. 172. (He who has not been initiated) should not pronounce (any) Vedic text excepting (those required for) the performance of funeral rites, since he is on a level with a Sudra before his birth from the Veda. 173. The (student) who has been initiated must be instructed in the performance of the vows, and gradually learn the Veda, observing the prescribed rules. 174. Whatever dress of skin, sacred thread, girdle, staff, and lower garment are prescribed for a (student at the initiation), the like (must again be used) at the (performance of the) vows. 175. But a student who resides with his teacher must observe the following restrictive rules, duly controlling all his organs, in order to increase his spiritual merit. 176. Every day, having bathed, and being purified, he must offer libations of water to the gods, sages and manes, worship (the images of) the gods, and place fuel on (the sacred fire). 177. Let him abstain from honey, meat, perfumes, garlands, substances (used for) flavouring (food), women, all substances turned acid, and from doing injury to living creatures. 178. From anointing (his body), applying collyrium to his eyes, from the use of shoes and of an umbrella (or parasol), from (sensual) desire, anger, covetousness, dancing, singing, and playing (musical instruments), 179. From gambling, idle disputes, backbiting, and lying, from looking at and touching women, and from hurting others. 180. Let him always sleep alone, let him never waste his manhood; for he who voluntarily wastes his manhood, breaks his vow. 181. A twice-born student, who has involuntarily wasted his manly strength during sleep, must bathe, worship the sun, and afterwards thrice mutter the Rik-verse (which begins), 'Again let my strength return to me.' 182. Let him fetch a pot full of water, flowers, cowdung, earth, and Kusa grass, as much as may be required (by his teacher), and daily go to beg food. 183. A student, being pure, shall daily bring food from the houses of men who are not deficient in (the knowledge of) the Veda and in (performing) sacrifices, and who are famous for (following their lawful) occupations. 184. Let him not beg from the relatives of his teacher, nor from his own or his mother's blood-relations; but if there are no houses belonging to strangers, let him go to one of those named above, taking the last-named first; 185. Or, if there are no (virtuous men of the kind) mentioned above, he may go to each (house in the) village, being pure and remaining silent; but let him avoid Abhisastas (those accused of mortal sin). 186. Having brought sacred fuel from a distance, let him place it anywhere but on the ground, and let him, unwearied, make with it burnt oblations to the sacred fire, both evening and morning. 187. He who, without being sick, neglects during seven (successive) days to go out begging, and to offer fuel in the sacred fire, shall perform the penance of an Avakirnin (one who has broken his vow). 188. He who performs the vow (of studentship) shall constantly subsist on alms, (but) not eat the food of one (person only); the subsistence of a student on begged food is declared to be equal (in merit) to fasting. 189. At his pleasure he may eat, when invited, the food of one man at (a rite) in honour of the gods, observing (however the conditions on his vow, or at a (funeral meal) in honor of the manes, behaving (however) like a hermit. 190. This duty is prescribed by the wise for a Brahmana only; but no such duty is ordained for a Kshatriya and a Vaisya. 191. Both when ordered by his teacher, and without a (special) command, (a student) shall always exert himself in studying (the Veda), and in doing what is serviceable to his teacher. 192. Controlling his body, his speech, his organs (of sense), and his mind, let him stand with joined hands, looking at the face of his teacher. 193. Let him always keep his right arm uncovered, behave decently and keep his body well covered, and when he is addressed (with the words), 'Be seated,' he shall sit down, facing his teacher. 194. In the presence of his teacher let him always eat less, wear a less valuable dress and ornaments (than the former), and let him rise earlier (from his bed), and go to rest later. 195. Let him not answer or converse with (his teacher), reclining on a bed, nor sitting, nor eating, nor standing, nor with an averted face. 196. Let him do (that), standing up, if (his teacher) is seated, advancing towards him when he stands, going to meet him if he advances, and running after him when he runs; 197. Going (round) to face (the teacher), if his face is averted, approaching him if he stands at a distance, but bending towards him if he lies on a bed, and if he stands in a lower place. 198. When his teacher is nigh, let his bed or seat be low; but within sight of his teacher he shall not sit carelessly at ease. 199. Let him not pronounce the mere name of his teacher (without adding an honorific title) behind his back even, and let him not mimic his gait, speech, and deportment. 200. Wherever (people) justly censure or falsely defame his teacher, there he must cover his ears or depart thence to another place. 201. By censuring (his teacher), though justly, he will become (in his next birth) an ass, by falsely defaming him, a dog; he who lives on his teacher's substance, will become a worm, and he who is envious (of his merit), a (larger) insect. 202. He must not serve the (teacher by the intervention of another) while he himself stands aloof, nor when he (himself) is angry, nor when a woman is near; if he is seated in a carriage or on a (raised) seat, he must descend and afterwards salute his (teacher). 203. Let him not sit with his teacher, to the leeward or to the windward (of him); nor let him say anything which his teacher cannot hear. 204. He may sit with his teacher in a carriage drawn by oxen, horses, or camels, on a terrace, on a bed of grass or leaves, on a mat, on a rock, on a wooden bench, or in a boat. 205. If his teacher's teacher is near, let him behave (towards him) as towards his own teacher; but let him, unless he has received permission from his teacher, not salute venerable persons of his own (family). 206. This is likewise (ordained as) his constant behaviour towards (other) instructors in science, towards his relatives (to whom honour is due), towards all who may restrain him from sin, or may give him salutary advice. 207. Towards his betters let him always behave as towards his teacher, likewise towards sons of his teacher, born by wives of equal caste, and towards the teacher's relatives both on the side of the father and of the mother. 208. The son of the teacher who imparts instruction (in his father's stead), whether younger or of equal age, or a student of (the science of) sacrifices (or of other Angas), deserves the same honour as the teacher. 209. (A student) must not shampoo the limbs of his teacher's son, nor assist him in bathing, nor eat the fragments of his food, nor wash his feet. 210. The wives of the teacher, who belong to the same caste, must be treated as respectfully as the teacher; but those who belong to a different caste, must be honoured by rising and salutation. 211. Let him not perform for a wife of his teacher (the offices of) anointing her, assisting her in the bath, shampooing her limbs, or arranging her hair. 212. (A pupil) who is full twenty years old, and knows what is becoming and unbecoming, shall not salute a young wife of his teacher (by clasping) her feet. 213. It is the nature of women to seduce men in this (world); for that reason the wise are never unguarded in (the company of) females. 214. For women are able to lead astray in (this) world not only a fool, but even a learned man, and (to make) him a slave of desire and anger. 215. One should not sit in a lonely place with one's mother, sister, or daughter; for the senses are powerful, and master even a learned man. 216. But at his pleasure a young student may prostrate himself on the ground before the young wife of a teacher, in accordance with the rule, and say, 'I, N. N., (worship thee, O lady).' 217. On returning from a journey he must clasp the feet of his teacher's wife and daily salute her (in the manner just mentioned), remembering the duty of the virtuous. 218. As the man who digs with a spade (into the ground) obtains water, even so an obedient (pupil) obtains the knowledge which lies (hidden) in his teacher. 219. A (student) may either shave his head, or wear his hair in braids, or braid one lock on the crown of his head; the sun must never set or rise while he (lies asleep) in the village. 220. If the sun should rise or set while he is sleeping, be it (that he offended) intentionally or unintentionally, he shall fast during the (next) day, muttering (the Savitri). 221. For he who lies (sleeping), while the sun sets or rises, and does not perform (that) penance, is tainted by great guilt. 222. Purified by sipping water, he shall daily worship during both twilights with a concentrated mind in a pure place, muttering the prescribed text according to the rule. 223. If a woman or a man of low caste perform anything (leading to) happiness, let him diligently practise it, as well as (any other permitted act) in which his heart finds pleasure. 224. (Some declare that) the chief good consists in (the acquisition of) spiritual merit and wealth, (others place it) in (the gratification of) desire and (the acquisition of) wealth, (others) in (the acquisition of) spiritual merit alone, and (others say that the acquisition of) wealth alone is the chief good here (below); but the (correct) decision is that it consists of the aggregate of (those) three. 225. The teacher, the father, the mother, and an elder brother must not be treated with disrespect, especially by a Brahmana, though one be grievously offended (by them). 226. The teacher is the image of Brahman, the father the image of Pragipati (the lord of created beings), the mother the image of the earth, and an (elder) full brother the image of oneself. 227. That trouble (and pain) which the parents undergo on the birth of (their) children, cannot be compensated even in a hundred years. 228. Let him always do what is agreeable to those (two) and always (what may please) his teacher; when those three are pleased, he obtains all (those rewards which) austerities (yield). 229. Obedience towards those three is declared to be the best (form of) austerity; let him not perform other meritorious acts without their permission. 230. For they are declared to be the three worlds, they the three (principal) orders, they the three Vedas, and they the three sacred fires. 231. The father, forsooth, is stated to be the Garhapatya fire, the mother the Dakshinagni, but the teacher the Ahavaniya fire; this triad of fires is most venerable. 232. He who neglects not those three, (even after he has become) a householder, will conquer the three worlds and, radiant in body like a god, he will enjoy bliss in heaven. 233. By honouring his mother he gains this (nether) world, by honouring his father the middle sphere, but by obedience to his teacher the world of Brahman. 234. All duties have been fulfilled by him who honours those three; but to him who honours them not, all rites remain fruitless. 235. As long as those three live, so long let him not (independently) perform any other (meritorious acts); let him always serve them, rejoicing (to do what is) agreeable and beneficial (to them). 236. He shall inform them of everything that with their consent he may perform in thought, word, or deed for the sake of the next world. 237. By (honouring) these three all that ought to be done by man, is accomplished; that is clearly the highest duty, every other (act) is a subordinate duty. 238. He who possesses faith may receive pure learning even from a man of lower caste, the highest law even from the lowest, and an excellent wife even from a base family. 239. Even from poison nectar may be taken, even from a child good advice, even from a foe (a lesson in) good conduct, and even from an impure (substance) gold. 240. Excellent wives, learning, (the knowledge of) the law, (the rules of) purity, good advice, and various arts may be acquired from anybody. 241. It is prescribed that in times of distress (a student) may learn (the Veda) from one who is not a Brahmana; and that he shall walk behind and serve (such a) teacher, as long as the instruction lasts. 242. He who desires incomparable bliss (in heaven) shall not dwell during his whole life in (the house of) a non-Brahmanical teacher, nor with a Brahmana who does not know the whole Veda and the Angas. 243. But if (a student) desires to pass his whole life in the teacher's house, he must diligently serve him, until he is freed from this body. 244. A Brahmana who serves his teacher till the dissolution of his body, reaches forthwith the eternal mansion of Brahman. 245. He who knows the sacred law must not present any gift to his teacher before (the Samavartana); but when, with the permission of his teacher, he is about to take the (final) bath, let him procure (a present) for the venerable man according to his ability, 246. (Viz.) a field, gold, a cow, a horse, a parasol and shoes, a seat, grain, (even) vegetables, (and thus) give pleasure to his teacher. 247. (A perpetual student) must, if his teacher dies, serve his son (provided he be) endowed with good qualities, or his widow, or his Sapinda, in the same manner as the teacher. 248. Should none of these be alive, he must serve the sacred fire, standing (by day) and sitting (during the night), and thus finish his life. 249. A Brahmana who thus passes his life as a student without breaking his vow, reaches (after death) the highest abode and will not be born again in this world. Sacred Texts Index Hinduism Index Laws of Manu Index Previous Next CHAPTER III. 1. The vow (of studying) the three Vedas under a teacher must be kept for thirty-six years, or for half that time, or for a quarter, or until the (student) has perfectly learnt them. 2. (A student) who has studied in due order the three Vedas, or two, or even one only, without breaking the (rules of) studentship, shall enter the order of householders. 3. He who is famous for (the strict performance of) his duties and has received his heritage, the Veda, from his father, shall be honoured, sitting on a couch and adorned with a garland, with (the present of) a cow (and the honey-mixture). 4. Having bathed, with the permission of his teacher, and performed according to the rule the Samavartana (the rite on returning home), a twice-born man shall marry a wife of equal caste who is endowed with auspicious (bodily) marks. 5. A damsel who is neither a Sapinda on the mother's side, nor belongs to the same family on the father's side, is recommended to twice-born men for wedlock and conjugal union. 6. In connecting himself with a wife, let him carefully avoid the ten following families, be they ever so great, or rich in kine, horses, sheep, grain, or (other) property, 7. (Viz.) one which neglects the sacred rites, one in which no male children (are born), one in which the Veda is not studied, one (the members of) which have thick hair on the body, those which are subject to hemorrhoids, phthisis, weakness of digestion, epilepsy, or white or black leprosy. 8. Let him not marry a maiden (with) reddish (hair), nor one who has a redundant member, nor one who is sickly, nor one either with no hair (on the body) or too much, nor one who is garrulous or has red (eyes), 9. Nor one named after a constellation, a tree, or a river, nor one bearing the name of a low caste, or of a mountain, nor one named after a bird, a snake, or a slave, nor one whose name inspires terror. 10. Let him wed a female free from bodily defects, who has an agreeable name, the (graceful) gait of a Hamsa or of an elephant, a moderate (quantity of) hair on the body and on the head, small teeth, and soft limbs. 11. But a prudent man should not marry (a maiden) who has no brother, nor one whose father is not known, through fear lest (in the former case she be made) an appointed daughter (and in the latter) lest (he should commit) sin. 12. For the first marriage of twice-born men (wives) of equal caste are recommended; but for those who through desire proceed (to marry again) the following females, (chosen) according to the (direct) order (of the castes), are most approved. 13. It is declared that a Sudra woman alone (can be) the wife of a Sudra, she and one of his own caste (the wives) of a Vaisya, those two and one of his own caste (the wives) of a Kshatriya, those three and one of his own caste (the wives) of a Brahmana. 14. A Sudra woman is not mentioned even in any (ancient) story as the (first) wife of a Brahmana or of a Kshatriya, though they lived in the (greatest) distress. 15. Twice-born men who, in their folly, wed wives of the low (Sudra) caste, soon degrade their families and their children to the state of Sudras. 16. According to Atri and to (Gautama) the son of Utathya, he who weds a Sudra woman becomes an outcast, according to Saunaka on the birth of a son, and according to Bhrigu he who has (male) offspring from a (Sudra female, alone). 17. A Brahmana who takes a Sudra wife to his bed, will (after death) sink into hell; if he begets a child by her, he will lose the rank of a Brahmana. 18. The manes and the gods will not eat the (offerings) of that man who performs the rites in honour of the gods, of the manes, and of guests chiefly with a (Sudra wife's) assistance, and such (a man) will not go to heaven. 19. For him who drinks the moisture of a Sudra's lips, who is tainted by her breath, and who begets a son on her, no expiation is prescribed. 20. Now listen to (the) brief (description of) the following eight marriage-rites used by the four castes (varna) which partly secure benefits and partly produce evil both in this life and after death. 21. (They are) the rite of Brahman (Brahma), that of the gods (Daiva), that of the Rishis (Arsha), that of Pragapati (Pragapatya), that of the Asuras (Asura), that of the Gandharvas (Gandharva), that of the Rhashasas (Rakshasa), and that of the Pisakas (Paisaka). 22. Which is lawful for each caste (varna) and which are the virtues or faults of each (rite), all this I will declare to you, as well as their good and evil results with respect to the offspring. 23. One may know that the first six according to the order (followed above) are lawful for a Brahmana, the four last for a Kshatriya, and the same four, excepting the Rakshasa rite, for a Vaisya and a Sudra. 24. The sages state that the first four are approved (in the case) of a Brahmana, one, the Rakshasa (rite in the case) of a Kshatriya, and the Asura (marriage in that) of a Vaisya and of a Sudra. 25. But in these (Institutes of the sacred law) three of the five (last) are declared to be lawful and two unlawful; the Paisaka and the Asura (rites) must never be used. 26. For Kshatriyas those before-mentioned two rites, the Gandharva and the Rakshasa, whether separate or mixed, are permitted by the sacred tradition. 27. The gift of a daughter, after decking her (with costly garments) and honouring (her by presents of jewels), to a man learned in the Veda and of good conduct, whom (the father) himself invites, is called the Brahma rite. 28. The gift of a daughter who has been decked with ornaments, to a priest who duly officiates at a sacrifice, during the course of its performance, they call the Daiva rite. 29. When (the father) gives away his daughter according to the rule, after receiving from the bridegroom, for (the fulfilment of) the sacred law, a cow and a bull or two pairs, that is named the Arsha rite. 30. The gift of a daughter (by her father) after he has addressed (the couple) with the text, 'May both of you perform together your duties,' and has shown honour (to the bridegroom), is called in the Smriti the Pragapatya rite. 31. When (the bridegroom) receives a maiden, after having given as much wealth as he can afford, to the kinsmen and to the bride herself, according to his own will, that is called the Asura rite. 32. The voluntary union of a maiden and her lover one must know (to be) the Gandharva rite, which springs from desire and has sexual intercourse for its purpose. 33. The forcible abduction of a maiden from her home, while she cries out and weeps, after (her kinsmen) have been slain or wounded and (their houses) broken open, is called the Rakshasa rite. 34. When (a man) by stealth seduces a girl who is sleeping, intoxicated, or disordered in intellect, that is the eighth, the most base and sinful rite of the Pisakas. 35. The gift of daughters among Brahmanas is most approved, (if it is preceded) by (a libation of) water; but in the case of other castes (it may be performed) by (the expression of) mutual consent. 36. Listen now to me, ye Brahmanas, while I fully declare what quality has been ascribed by Manu to each of these marriage-rites. 37. The son of a wife wedded according to the Brahma rite, if he performs meritorious acts, liberates from sin ten ancestors, ten descendants and himself as the twenty-first. 38. The son born of a wife, wedded according to the Daiva rite, likewise (saves) seven ancestors and seven descendants, the son of a wife married by the Arsha rite three (in the ascending and descending lines), and the son of a wife married by the rite of Ka (Pragapati) six (in either line). 39. From the four marriages, (enumerated) successively, which begin with the Brahma rite spring sons, radiant with knowledge of the Veda and honoured by the Sishtas (good men). 40. Endowded with the qualities of beauty and goodness, possessing wealth and fame, obtaining as many enjoyments as they desire and being most righteous, they will live a hundred years. 41. But from the remaining (four) blamable marriages spring sons who are cruel and speakers of untruth, who hate the Veda and the sacred law. 42. In the blameless marriages blameless children are born to men, in blamable (marriages) blamable (offspring); one should therefore avoid the blamable (forms of marriage). 43. The ceremony of joining the hands is prescribed for (marriages with) women of equal caste (varna); know that the following rule (applies) to weddings with females of a different caste (varna). 44. On marrying a man of a higher caste a Kshatriya bride must take hold of an arrow, a Vaisya bride of a goad, and a Sudra female of the hem of the (bridegroom's) garment. 45. Let (the husband) approach his wife in due season, being constantly satisfied with her (alone); he may also, being intent on pleasing her, approach her with a desire for conjugal union (on any day) excepting the Parvans. 46. Sixteen (days and) nights (in each month), including four days which differ from the rest and are censured by the virtuous, (are called) the natural season of women. 47. But among these the first four, the eleventh and the thirteenth are (declared to be) forbidden; the remaining nights are recommended. 48. On the even nights sons are conceived and daughters on the uneven ones; hence a man who desires to have sons should approach his wife in due season on the even (nights). 49. A male child is produced by a greater quantity of male seed, a female child by the prevalence of the female; if (both are) equal, a hermaphrodite or a boy and a girl; if (both are) weak or deficient in quantity, a failure of conception (results). 50. He who avoids women on the six forbidden nights and on eight others, is (equal in chastity to) a student, in whichever order he may live. 51. No father who knows (the law) must take even the smallest gratuity for his daughter; for a man who, through avarice, takes a gratuity, is a seller of his offspring. 52. But those (male) relations who, in their folly, live on the separate property of women, (e.g. appropriate) the beasts of burden, carriages, and clothes of women, commit sin and will sink into hell. 53. Some call the cow and the bull (given) at an Arsha wedding 'a gratuity;' (but) that is wrong, since (the acceptance of) a fee, be it small or great, is a sale (of the daughter). 54. When the relatives do not appropriate (for their use) the gratuity (given), it is not a sale; (in that case) the (gift) is only a token of respect and of kindness towards the maidens. 55. Women must be honoured and adorned by their fathers, brothers, husbands, and brothers-in-law, who desire (their own) welfare. 56. Where women are honoured, there the gods are pleased; but where they are not honoured, no sacred rite yields rewards. 57. Where the female relations live in grief, the family soon wholly perishes; but that family where they are not unhappy ever prospers. 58. The houses on which female relations, not being duly honoured, pronounce a curse, perish completely, as if destroyed by magic. 59. Hence men who seek (their own) welfare, should always honour women on holidays and festivals with (gifts of) ornaments, clothes, and (dainty) food. 60. In that family, where the husband is pleased with his wife and the wife with her husband, happiness will assuredly be lasting. 61. For if the wife is not radiant with beauty, she will not attract her husband; but if she has no attractions for him, no children will be born. 62. If the wife is radiant with beauty, the whole house is bright; but if she is destitute of beauty, all will appear dismal. 63. By low marriages, by omitting (the performance of) sacred rites, by neglecting the study of the Veda, and by irreverence towards Brahmanas, (great) families sink low. 64. By (practising) handicrafts, by pecuniary transactions, by (begetting) children on Sudra females only, by (trading in) cows, horses, and carriages, by (the pursuit of) agriculture and by taking service under a king, 65. By sacrificing for men unworthy to offer sacrifices and by denying (the future rewards for good) works, families, deficient in the (knowledge of the) Veda, quickly perish. 66. But families that are rich in the knowledge of the Veda, though possessing little wealth, are numbered among the great, and acquire great fame. 67. With the sacred fire, kindled at the wedding, a householder shall perform according to the law the domestic ceremonies and the five (great) sacrifices, and (with that) he shall daily cook his food. 68. A householder has five slaughter-houses (as it were, viz.) the hearth, the grinding-stone, the broom, the pestle and mortar, the water-vessel, by using which he is bound (with the fetters of sin). 69. In order to successively expiate (the offences committed by means) of all these (five) the great sages have prescribed for householders the daily (performance of the five) great sacrifices. 70. Teaching (and studying) is the sacrifice (offered) to Brahman, the (offerings of water and food called) Tarpana the sacrifice to the manes, the burnt oblation the sacrifice offered to the gods, the Bali offering that offered to the Bhutas, and the hospitable reception of guests the offering to men. 71. He who neglects not these five great sacrifices, while he is able (to perform them), is not tainted by the sins (committed) in the five places of slaughter, though he constantly lives in the (order of) house (-holders). 72. But he who does not feed these five, the gods, his guests, those whom he is bound to maintain, the manes, and himself, lives not, though he breathes. 73. They call (these) five sacrifices also, Ahuta, Huta, Prahuta, Brahmya-huta, and Prasita. 74. Ahuta (not offered in the fire) is the muttering (of Vedic texts), Huta the burnt oblation (offered to the gods), Prahuta (offered by scattering it on the ground) the Bali offering given to the Bhutas, Brahmya-huta (offered in the digestive fire of Brahmanas), the respectful reception of Brahmana (guests), and Prasita (eaten) the (daily oblation to the manes, called) Tarpana. 75. Let (every man) in this (second order, at least) daily apply himself to the private recitation of the Veda, and also to the performance of the offering to the gods; for he who is diligent in the performance of sacrifices, supports both the movable and the immovable creation. 76. An oblation duly thrown into the fire, reaches the sun; from the sun comes rain, from rain food, therefrom the living creatures (derive their subsistence). 77. As all living creatures subsist by receiving support from air, even so (the members of) all orders subsist by receiving support from the householder. 78. Because men of the three (other) orders are daily supported by the householder with (gifts of) sacred knowledge and food, therefore (the order of) householders is the most excellent order. 79. (The duties of) this order, which cannot be practised by men with weak organs, must be carefully observed by him who desires imperishable (bliss in) heaven, and constant happiness in this (life). 80. The sages, the manes, the gods, the Bhutas, and guests ask the householders (for offerings and gifts); hence he who knows (the law), must give to them (what is due to each). 81. Let him worship, according to the rule, the sages by the private recitation of the Veda, the gods by burnt oblations, the manes by funeral offerings (Sraddha), men by (gifts of) food, and the Bhutas by the Bali offering. 82. Let him daily perform a funeral sacrifice with food, or with water, or also with milk, roots, and fruits, and (thus) please the manes. 83. Let him feed even one Brahmana in honour of the manes at (the Sraddha), which belongs to the five great sacrifices; but let him not feed on that (occasion) any Brahmana on account of the Vaisvadeva offering. 84. A Brahmana shall offer according to the rule (of his Grihya-sutra a portion) of the cooked food destined for the Vaisvadeva in the sacred domestic fire to the following deities: 85. First to Agni, and (next) to Soma, then to both these gods conjointly, further to all the gods (Visve Devah), and (then) to Dhanvantari, 86. Further to Kuhu (the goddess of the new-moon day), to Anumati (the goddess of the full-moon day), to Pragapati (the lord of creatures), to heaven and earth conjointly, and finally to Agni Svishtakrit (the fire which performs the sacrifice well). 87. After having thus duly offered the sacrificial food, let him throw Bali offerings in all directions of the compass, proceeding (from the east) to the south, to Indra, Yama, Varuna, and Soma, as well as to the servants (of these deities). 88. Saying, '(Adoration) to the Maruts,' he shall scatter (some food) near the door, and (some) in water, saying, '(Adoration to the waters;' he shall throw (some) on the pestle and the mortar, speaking thus, '(Adoration) to the trees.' 89. Near the head (of the bed) he shall make an offering to Sri (fortune), and near the foot (of his bed) to Bhadrakali; in the centre of the house let him place a Bali for Brahman and for Vastoshpati (the lord of the dwelling) conjointly. 90. Let him throw up into the air a Bali for all the gods, and (in the day-time one) for the goblins roaming about by day, (and in the evening one) for the goblins that walk at night. 91. In the upper story let him offer a Bali to Sarvatmabhuti; but let him throw what remains (from these offerings) in a southerly direction for the manes. 92. Let him gently place on the ground (some food) for dogs, outcasts, Kandalas (Svapak), those afflicted with diseases that are punishments of former sins, crows, and insects. 93. That Brahmana who thus daily honours all beings, goes, endowed with a resplendent body, by a straight road to the highest dwelling-place (i.e. Brahman). 94. Having performed this Bali offering, he shall first feed his guest and, according to the rule, give alms to an ascetic (and) to a student. 95. A twice-born householder gains, by giving alms, the same reward for his meritorious act which (a student) obtains for presenting, in accordance with the rule, a cow to his teacher. 96. Let him give, in accordance with the rule, to a Brahmana who knows the true meaning of the Veda, even (a small portion of food as) alms, or a pot full of water, having garnished (the food with seasoning, or the pot with flowers and fruit). 97. The oblations to gods and manes, made by men ignorant (of the law of gifts), are lost, if the givers in their folly present (shares of them) to Brahmanas who are mere ashes. 98. An offering made in the mouth-fire of Brahmanas rich in sacred learning and austerities, saves from misfortune and from great guilt. 99. But let him offer, in accordance with the rule, to a guest who has come (of his own accord) a seat and water, as well as food, garnished (with seasoning), according to his ability. 100. A Brahmana who stays unhonoured (in the house), takes away (with him) all the spiritual merit even of a man who subsists by gleaning ears of corn, or offers oblations in five fires. 101. Grass, room (for resting), water, and fourthly a kind word; these (things) never fail in the houses of good men. 102. But a Brahmana who stays one night only is declared to be a guest (atithi); for because he stays (sthita) not long (anityam), he is called atithi (a guest). 103. One must not consider as a guest a Brahmana who dwells in the same village, nor one who seeks his livelihood by social intercourse, even though he has come to a house where (there is) a wife, and where sacred fires (are kept). 104. Those foolish householders who constantly seek (to live on) the food of others, become, in consequence of that (baseness), after death the cattle of those who give them food. 105. A guest who is sent by the (setting) sun in the evening, must not be driven away by a householder; whether he have come at (supper-) time or at an inopportune moment, he must not stay in the house without entertainment. 106. Let him not eat any (dainty) food which he does not offer to his guest; the hospitable reception of guests procures wealth, fame, long life, and heavenly bliss. 107. Let him offer (to his guests) seats, rooms, beds, attendance on departure and honour (while they stay), to the most distinguished in the best form, to the lower ones in a lower form, to equals in an equal manner. 108. But if another guest comes after the Vaisvadeva offering has been finished, (the householder) must give him food according to his ability, (but) not repeat the Bali offering. 109. A Brahmana shall not name his family and (Vedic) gotra in order to obtain a meal; for he who boasts of them for the sake of a meal, is called by the wise a foul feeder (vantasin). 110. But a Kshatriya (who comes) to the house of a Brahmana is not called a guest (atithi), nor a Vaisya, nor a Sudra, nor a personal friend, nor a relative, nor the teacher. 111. But if a Kshatriya comes to the house of a Brahmana in the manner of a guest, (the house-holder) may feed him according to his desire, after the above-mentioned Brahmanas have eaten. 112. Even a Vaisya and a Sudra who have approached his house in the manner of guests, he may allow to eat with his servants, showing (thereby) his compassionate disposition. 113. Even to others, personal friends and so forth, who have come to his house out of affection, he may give food, garnished (with seasoning) according to his ability, (at the same time) with his wife. 114. Without hesitation he may give food, even before his guests, to the following persons, (viz.) to newly-married women, to infants, to the sick, and to pregnant women. 115. But the foolish man who eats first without having given food to these (persons) does, while he crams, not know that (after death) he himself will be devoured by dogs and vultures. 116. After the Brahmanas, the kinsmen, and the servants have dined, the householder and his wife may afterwards eat what remains. 117. Having honoured the gods, the sages, men, the manes, and the guardian deities of the house, the householder shall eat afterwards what remains. 118. He who prepares food for himself (alone), eats nothing but sin; for it is ordained that the food which remains after (the performance of) the sacrifices shall be the meal of virtuous men. 119. Let him honour with the honey-mixture a king, an officiating priest, a Snataka, the teacher, a son-in-law, a father-in-law, and a maternal uncle, (if they come) again after a full year (has elapsed since their last visit). 120. A king and a Srotriya, who come on the performance of a sacrifice, must be honoured with the honey-mixture, but not if no sacrifice is being performed; that is a settled rule. 121. But the wife shall offer in the evening (a portion) of the dressed food as a Bali-oblation, without (the recitation of) sacred formulas; for that (rite which is called the) Vaisvadeva is prescribed both for the morning and the evening. 122. After performing the Pitriyagna, a Brahmana who keeps a sacred fire shall offer, month by month, on the new-moon day, the funeral sacrifice (Sraddha, called) Pindanvaharyaka. 123. The wise call the monthly funeral offering to the manes Anvaharya (to be offered after the cakes), and that must be carefully performed with the approved (sorts of) flesh (mentioned below). 124. I will fully declare what and how many (Brahmanas) must be fed on that (occasion), who must be avoided, and on what kinds of food (they shall dine). 125. One must feed two (Brahmanas) at the offering to the gods, and three at the offering to the manes, or one only on either occasion; even a very wealthy man shall not be anxious (to entertain) a large company. 126. A large company destroys these five (advantages) the respectful treatment (of the invited, the propriety of) place and time, purity and (the selection of) virtuous Brahmana (guests); he therefore shall not seek (to entertain) a large company. 127. Famed is this rite for the dead, called (the sacrifice sacred to the manes (and performed) on the new-moon day; if a man is diligent in (performing) that, (the reward of) the rite for the dead, which is performed according to Smarta rules, reaches him constantly. 128. Oblations to the gods and manes must be presented by the givers to a Srotriya alone; what is given to such a most worthy Brahmana yields great reward. 129. Let him feed even one learned man at (the sacrifice) to the gods, and one at (the sacrifice) to the manes; (thus) he will gain a rich reward, not (if he entertains) many who are unacquainted with the Veda. 130. Let him make inquiries even regarding the remote (ancestors of) a Brahmana who has studied an entire (recension of the) Veda; (if descended from a virtuous race) such a man is a worthy recipient of gifts (consisting) of food offered to the gods or to the manes, he is declared (to procure as great rewards as) a guest (atithi). 131. Though a million of men, unaquainted with the Rikas, were to dine at a (funeral sacrifice), yet a single man, learned in the Veda, who is satisfied (with his entertainment), is worth them all as far as the (production of) spiritual merit (is concerned). 132. Food sacred to the manes or to the gods must be given to a man distinguished by sacred knowledge; for hands, smeared with blood, cannot be cleansed with blood. 133. As many mouthfuls as an ignorant man swallows at a sacrifice to the gods or to the manes, so many red-hot spikes, spears, and iron balls must (the giver of the repast) swallow after death. 134. Some Brahmanas are devoted to (the pursuit of) knowledge, and others to (the performance of) austerities; some to austerities and to the recitation of the Veda, and others to (the performance of) sacred rites. 135. Oblations to the manes ought to be carefully presented to those devoted to knowledge, but offerings to the gods, in accordance with the reason (of the sacred law), to (men of) all the four (above-mentioned classes). 136. If there is a father ignorant of the sacred texts whose son has learned one whole recension of the Veda and the Angas, and a son ignorant of the sacred texts whose father knows an entire recension of the Veda and the Angas, 137. Know that he whose father knows the Veda, is the more venerable one (of the two); yet the other one is worthy of honour, because respect is due to the Veda (which he has learned). 138. Let him not entertain a personal friend at a funeral sacrifice; he may gain his affection by (other) valuable gifts; let him feed at a Sraddha a Brahmana whom he considers neither as a foe nor as a friend. 139. He who performs funeral sacrifices and offerings to the gods chiefly for the sake of (gaining) friends, reaps after death no reward for Sraddhas and sacrifices. 140. That meanest among twice-born men who in his folly contracts friendships through a funeral sacrifice, loses heaven, because he performed a Sraddha for the sake of friendship. 141. A gift (of food) by twice-born men, consumed with (friends and relatives), is said to be offered to the Pisakas; it remains in this (world) alone like a blind cow in one stable. 142. As a husbandman reaps no harvest when he has sown the seed in barren soil, even so the giver of sacrificial food gains no reward if he presented it to a man unacquainted with the Rikas. 143. But a present made in accordance with the rules to a learned man, makes the giver and the recipient partakers of rewards both in this (life) and after death. 144. (If no learned Brahmana be at hand), he may rather honour a (virtuous) friend than an enemy, though the latter may be qualified (by learning and so forth); for sacrificial food, eaten by a foe, bears no reward after death. 145. Let him (take) pains (to) feed at a Sraddha an adherent of the Rig-veda who has studied one entire (recension of that) Veda, or a follower of the Yagur-veda who has finished one Sakha, or a singer of Samans who (likewise) has completed (the study of an entire recension). 146. If one of these three dines, duly honoured, at a funeral sacrifice, the ancestors of him (who gives the feast), as far as the seventh person, will be satisfied for a very long time. 147. This is the chief rule (to be followed) in offering sacrifices to the gods and manes; know that the virtuous always observe the following subsidiary rule. 148. One may also entertain (on such occasions) one's maternal grandfather, a maternal uncle, a sister's son, a father-in-law, one's teacher, a daughter's son, a daughter's husband, a cognate kinsman, one's own officiating priest or a man for whom one offers sacrifices. 149. For a rite sacred to the gods, he who knows the law will not make (too close) inquiries regarding an (invited) Brahmana; but when one performs a ceremony in honour of the manes, one must carefully examine (the qualities and parentage of the guest). 150. Manu has declared that those Brahmanas who are thieves, outcasts, eunuchs, or atheists are unworthy (to partake) of oblations to the gods and manes. 151. Let him not entertain at a Sraddha one who wears his hair in braids (a student), one who has not studied (the Veda), one afflicted with a skin-disease, a gambler, nor those who sacrifice for a multitude (of sacrificers). 152. Physicians, temple-priests, sellers of meat, and those who subsist by shop-keeping must be avoided at sacrifices offered to the gods and to the manes. 153. A paid servant of a village or of a king, man with deformed nails or black teeth, one who opposes his teacher, one who has forsaken the sacred fire, and a usurer; 154. One suffering from consumption, one who subsists by tending cattle, a younger brother who marries or kindles the sacred fire before the elder, one who neglects the five great sacrifices, an enemy of the Brahmana race, an elder brother who marries or kindles the sacred fire after the younger, and one who belongs to a company or corporation, 155. An actor or singer, one who has broken the vow of studentship, one whose (only or first) wife is a Sudra female, the son of a remarried woman, a one-eyed man, and he in whose house a paramour of his wife (resides); 156. He who teaches for a stipulated fee and he who is taught on that condition, he who instructs Sudra pupils and he whose teacher is a Sudra, he who speaks rudely, the son of an adulteress, and the son of a widow, 157. He who forsakes his mother, his father, or a teacher without a (sufficient) reason, he who has contracted an alliance with outcasts either through the Veda or through a marriage, 158. An incendiary, a prisoner, he who eats the food given by the son of an adulteress, a seller of Soma, he who undertakes voyages by sea, a bard, an oil-man, a suborner to perjury, 159. He who wrangles or goes to law with his father, the keeper of a gambling-house, a drunkard, he who is afflicted with a disease (in punishment of former) crimes, he who is accused of a mortal sin, a hypocrite, a seller of substances used for flavouring food, 160. A maker of bows and of arrows, he who lasciviously dallies with a brother's widow, the betrayer of a friend, one who subsists by gambling, he who learns (the Veda) from his son, 161. An epileptic man, who suffers from scrofulous swellings of the glands, one afflicted with white leprosy, an informer, a madman, a blind man, and he who cavils at the Veda must (all) be avoided. 162. A trainer of elephants, oxen, horses, or camels, he who subsists by astrology, a bird-fancier, and he who teaches the use of arms, 163. He who diverts water-courses, and he who delights in obstructing them, an architect, a messenger, and he who plants trees (for money), 164. A breeder of sporting-dogs, a falconer, one who defiles maidens, he who delights in injuring living creatures, he who gains his subsistence from Sudras, and he who offers sacrifices to the Ganas, 165. He who does not follow the rule of conduct, a (man destitute of energy like a) eunuch, one who constantly asks (for favours), he who lives by agriculture, a club-footed man, and he who is censured by virtuous men, 166. A shepherd, a keeper of buffaloes, the husband of a remarried woman, and a carrier of dead bodies, (all these) must be carefully avoided. 167. A Brahmana who knows (the sacred law) should shun at (sacrifices) both (to the gods and to the manes) these lowest of twice-born men, whose conduct is reprehensible, and who are unworthy (to sit) in the company (at a repast). 168. As a fire of dry grass is (unable to consume the offerings and is quickly) extinguished, even so (is it with) an unlearned Brahmana; sacrificial food must not be given to him, since it (would be) offered in ashes. 169. I will fully declare what result the giver obtains after death, if he gives food, destined for the gods or manes, to a man who is unworthy to sit in the company. 170. The Rakshasas, indeed, consume (the food) eaten by Brahmanas who have not fulfilled the vow of studentship, by a Parivettri and so forth, and by other men not admissible into the company. 171. He must be considered as a Parivettri who marries or begins the performance of the Agnihotra before his elder brother, but the latter as a Parivitti. 172. The elder brother who marries after the younger, the younger brother who marries before the elder, the female with whom such a marriage is contracted, he who gives her away, and the sacrificing priest, as the fifth, all fall into hell. 173. He who lasciviously dallies with the widow of a deceased brother, though she be appointed (to bear a child by him) in accordance with the sacred law, must be known to be a Didhishupati. 174. Two (kinds of) sons, a Kunda and a Golaka, are born by wives of other men; (he who is born) while the husband lives, will be a Kunda, and (he who is begotten) after the husband's death, a Golaka. 175. But those two creatures, who are born of wives of other men, cause to the giver the loss (of the rewards), both in this life and after death, for the food sacred to gods or manes which has been given (to them). 176. The foolish giver (of a funeral repast) does not reap the reward for as many worthy guests as a man, inadmissible into company, can look on while they are feeding. 177. A blind man by his presence causes to the giver (of the feast) the loss of the reward for ninety (guests), a one-eyed man for sixty, one who suffers from white leprosy for a hundred, and one punished by a (terrible) disease for a thousand. 178. The giver (of a Sraddha) loses the reward, due for such a non-sacrificial gift, for as many Brahmanas as a (guest) who sacrifices for Sudras may touch (during the meal) with his limbs. 179. And if a Brahmana, though learned in the Veda, accepts through covetousness a gift from such (a man), he will quickly perish, like a vessel of unburnt clay in water. 180 (Food) given to a seller of Soma becomes ordure, (that given) to a physician pus and blood, but (that presented) to a temple-priest is lost, and (that given) to a usurer finds no place (in the world of the gods). 181. What has been given to a Brahmana who lives by trade that is not (useful) in this world and the next, and (a present) to a Brahmana born of a remarried woman (resembles) an oblation thrown into ashes. 182. But the wise declare that the food which (is offered) to other unholy, inadmissible men, enumerated above, (is turned into) adipose secretions, blood, flesh, marrow, and bone. 183. Now hear by what chief of twice-born men a company defiled by (the presence of) unworthy (guests) is purified, and the full (description of) the Brahmanas who sanctify a company. 184. Those men must be considered as the sanctifiers of a company who are most learned in all the Vedas and in all the Angas, and who are the descendants of Srotriyas. 185. A Trinakiketa, one who keeps five sacred fires, a Trisuparna, one who is versed in the six Angas, the son of a woman married according to the Brahma rite, one who sings the Gyeshthasaman, 186. One who knows the meaning of the Veda, and he who expounds it, a student, one who has given a thousand (cows), and a centenarian must be considered as Brahmanas who sanctify a company. 187. On the day before the Sraddha-rite is performed, or on the day when it takes place, let him invite with due respect at least three Brahmanas, such as have been mentioned above. 188. A Brahmana who has been invited to a (rite) in honour of the manes shall always control himself and not recite the Veda, and he who performs the Sraddha (must act in the same manner). 189. For the manes attend the invited Brahmanas, follow them (when they walk) like the wind, and sit near them when they are seated. 190. But a Brahmana who, being duly invited to a rite in honour of the gods or of the manes, in any way breaks (the appointment), becomes guilty (of a crime), and (in his next birth) a hog. 191. But he who, being invited to a Sraddha, dallies with a Sudra woman, takes upon himself all the sins which the giver (of the feast) committed. 192. The manes are primeval deities, free from anger, careful of purity, ever chaste, averse from strife, and endowed with great virtues. 193. Now learn fully from whom all these (manes derive) their origin, and with what ceremonies they ought to be worshipped. 194. The (various) classes of the manes are declared to be the sons of all those sages, Mariki and the rest, who are children of Manu, the son of Hiranyagarbha. 195. The Somasads, the sons of Virag, are stated to be the manes of the Sadhyas, and the Agnishvattas, the children of Mariki, are famous in the world (as the manes) of the gods. 196. The Barhishads, born of Atri, are recorded to be (the manes) of the Daityas, Danavas, Yakshas, Gandharvas, Snake-deities, Rakshasas, Suparnas, and a Kimnaras, 197. The Somapas those of the Brahmanas, the Havirbhugs those of the Kshatriyas, the Agyapas those of the Vaisyas, but the Sukalins those of the Sudras. 198. The Somapas are the sons of Kavi (Bhrigu), the Havishmats the children of Angiras, the Agyapas the offspring of Pulastya, but the Sukalins (the issue) of Vasishtha. 199. One should know that (other classes), the Agnidagdhas, the Anagnidagdhas, the Kavyas, the Barhishads, the Agnishvattas, and the Saumyas, are (the manes) of the Brahmanas alone. 200. But know also that there exist in this (world) countless sons and grandsons of those chief classes of manes which have been enumerated. 201. From the sages sprang the manes, from the manes the gods and the Danavas, but from the gods the whole world, both the movable and the immovable in due order. 202. Even water offered with faith (to the manes) in vessels made of silver or adorned with silver, produces endless (bliss). 203. For twice-born men the rite in honour of the manes is more important than the rite in honour of the gods; for the offering to the gods which precedes (the Sraddhas), has been declared to be a means of fortifying (the latter). 204. Let him first invite a (Brahmana) in honour of the gods as a protection for the (offering to the manes); for the Rakshasas destroy a funeral sacrifice which is left without such a protection. 205. Let him make (the Sraddha) begin and end with (a rite) in honour of the gods; it shall not begin and end with a (rite) to the manes; for he who makes it begin and end with a (rite) in honour of the manes, soon perishes together with his progeny. 206. Let him smear a pure and secluded place with cowdung, and carefully make it sloping towards the south. 207. The manes are always pleased with offerings made in open, naturally pure places, on the banks of rivers, and in secluded spots. 208. The (sacrificer) shall make the (invited) Brahmanas, who have duly performed their ablutions, sit down on separate, prepared seats, on which blades of Kusa grass have been placed. 209. Having placed those blameless Brahmanas on their seats, he shall honour them with fragrant garlands and perfumes, beginning with (those who are invited in honour of) the gods. 210. Having presented to them water, sesamum grains, and blades of Kusa grass, the Brahmana (sacrificer) shall offer (oblations) in the sacred fire, after having received permission (to do so) from (all) the Brahmana (guests) conjointly. 211. Having first, according to the rule, performed, as a means of protecting (the Sraddha), oblations to Agni, to Soma, and to Yama, let him afterwards satisfy the manes by a gift of sacrificial food. 212. But if no (sacred) fire (is available), he shall place (the offerings) into the hand of a Brahmana; for Brahmanas who know the sacred texts declare, 'What fire is, even such is a Brahmana.' 213. They (also) call those first of twice-born men the ancient deities of the funeral sacrifice, free from anger, easily pleased, employed in making men prosper. 214. After he has performed (the oblations) in the fire, (and) the whole series of ceremonies in such a manner that they end in the south, let him sprinkle water with his right hand on the spot (where the cakes are to be placed). 215. But having made three cakes out of the remainder of that sacrificial food, he must, concentrating his mind and turning towards the south, place them on (Kusa grass) exactly in the same manner in which (he poured out the libations of) water. 216. Having offered those cakes according to the (prescribed) rule, being pure, let him wipe the same hand with (the roots of) those blades of Kusa grass for the sake of the (three ancestors) who partake of the wipings (lepa). 217. Having (next) sipped water, turned round (towards the north), and thrice slowly suppressed his breath, (the sacrificer) who knows the sacred texts shall worship (the guardian deities of) the six seasons and the manes. 218. Let him gently pour out the remainder of the water near the cakes, and, with fixed attention, smell those cakes, in the order in which they were placed (on the ground). 219. But taking successively very small portions from the cakes, he shall make those seated Brahmana eat them, in accordance with the rule, before (their dinner). 220. But if the (sacrificer's) father is living, he must offer (the cakes) to three remoter (ancestors); or he may also feed his father at the funeral sacrifice as (one of the) Brahmana (guests). 221. But he whose father is dead, while his grandfather lives, shall, after pronouncing his father's name, mention (that of) his great-grandfather. 222. Manu has declared that either the grandfather may eat at that Sraddha (as a guest), or (the grandson) having received permission, may perform it, as he desires. 223. Having poured water mixed with sesamum, in which a blade of Kusa grass has been placed, into the hands of the (guests), he shall give (to each) that (above-mentioned) portion of the cake, saying, 'To those, Svadha!' 224. But carrying (the vessel) filled with food with both hands, the (sacrificer) himself shall gently place it before the Brahmanas, meditating on the manes. 225. The malevolent Asuras forcibly snatch away that food which is brought without being held with both hands. 226. Let him, being pure and attentive, carefully place on the ground the seasoning (for the rice), such as broths and pot herbs, sweet and sour milk, and honey, 227. (As well as) various (kinds of) hard food which require mastication, and of soft food, roots, fruits, savoury meat, and fragrant drinks. 228. All this he shall present (to his guests), being pure and attentive, successively invite them to partake of each (dish), proclaiming its qualities. 229. Let him on no account drop a tear, become angry or utter an untruth, nor let him touch the food with his foot nor violently shake it. 230. A tear sends the (food) to the Pretas, anger to his enemies, a falsehood to the dogs, contact with his foot to the Rakshasas, a shaking to the sinners. 231. Whatever may please the Brahmanas, let him give without grudging it; let him give riddles from the Veda, for that is agreeable to the manes. 232. At a (sacrifice in honour) of the manes, he must let (his guests) hear the Veda, the Institutes of the sacred law, legends, tales, Puranas, and Khilas. 233. Himself being delighted, let him give delight to the Brahmanas, cause them to partake gradually and slowly (of each dish), and repeatedly invite (them to eat) by (offering) the food and (praising) its qualities. 234. Let him eagerly entertain at a funeral sacrifice a daughter's son, though he be a student, and let him place a Nepal blanket on the on the seat (of each guest), scattering sesamum grains on the ground. 235. There are three means of sanctification, (to be used) at a Sraddha, a daughter's son, a Nepal blanket, and sesamum grains; and they recommend three (other things) for it, cleanliness, suppression of anger, and absence of haste. 236. All the food must be very hot, and the (guests) shall eat in silence; (even though) asked by the giver (of the feast), the Brahmanas shall not proclaim the qualities of the sacrificial food. 237. As long as the food remains warm, as long as they eat in silence, as long as the qualities of the food are not proclaimed, so long the manes partake (of it). 238. What (a guest) eats, covering his head, what he eats with his face turned towards the south, what he eats with sandals on (his feet), that the Rakshasas consume. 239. A Kandala, a village pig, a cock, a dog, a menstruating woman, and a eunuch must not look at the Brahmanas while they eat. 240. What (any of) these sees at a burnt-oblation, at a (solemn) gift, at a dinner (given to Brahmanas), or at any rite in honour of the gods and manes, that produces not the intended result. 241. A boar makes (the rite) useless by inhaling the smell (of the offerings), a cock by the air of his wings, a dog by throwing his eye (on them), a low-caste man by touching (them). 242. If a lame man, a one-eyed man, one deficient in a limb, or one with a redundant limb, be even the servant of the performer (of the Sraddha), he must be removed from that place (where the Sraddha is held). 243. To a Brahmana (householder), or to an ascetic who comes for food, he may, with the permission of (his) Brahmana (guests), show honour according to his ability. 244. Let him mix all the kinds of food together, sprinkle them with water and put them, scattering them (on Kusa grass), down on the ground in front of (his guests), when they have finished their meal. 245. The remnant (in the dishes), and the portion scattered on Kusa grass, shall be the share of deceased (children) who received not the sacrament (of cremation) and of those who (unjustly) forsook noble wives. 246. They declare the fragments which have fallen on the ground at a (Sraddha) to the manes, to be the share of honest, dutiful servants. 247. But before the performance of the Sapindikarana, one must feed at the funeral sacrifice in honour of a (recently-) deceased Aryan (one Brahmana) without (making an offering) to the gods, and give one cake only. 248. But after the Sapindikarana of the (deceased father) has been performed according to the sacred law, the sons must offer the cakes with those ceremonies, (described above.) 249. The foolish man who, after having eaten a Sraddha (-dinner), gives the leavings to a Sudra, falls headlong into the Kalasutra hell. 250. If the partaker of a Sraddha (-dinner) enters on the same day the bed of a Sudra female, the manes of his (ancestors) will lie during that month in her ordure. 251. Having addressed the question, 'Have you dined well?' (to his guests), let him give water for sipping to them who are satisfied, and dismiss them, after they have sipped water, (with the words) 'Rest either (here or at home)!' 252. The Brahmana (guests) shall then answer him, 'Let there be Svadha;' for at all rites in honour of the manes the word Svadha is the highest benison. 253. Next let him inform (his guests) who have finished their meal, of the food which remains; with the permission of the Brahmanas let him dispose (of that), as they may direct. 254. At a (Sraddha) in honour of the manes one must use (in asking of the guests if they are satisfied, the word) svaditam; at a Goshthi-sraddha, (the word) susrutam; at a Vriddhi-sraddha, (the word) sampannam; and at (a rite) in honour of the gods, (the word) rukitam. 255. The afternoon, Kusa grass, the due preparation of the dwelling, sesamum grains, liberality, the careful preparation of the food, and (the company of) distinguished Brahmanas are true riches at all funeral sacrifices. 256. Know that Kusa grass, purificatory (texts), the morning, sacrificial viands of all kinds, and those means of purification, mentioned above, are blessings at a sacrifice to the gods. 257. The food eaten by hermits in the forest, milk, Soma-juice, meat which is not prepared (with spices), and salt unprepared by art, are called, on account of their nature, sacrificial food. 258. Having dismissed the (invited) Brahmanas, let him, with a concentrated mind, silent and pure, look towards the south and ask these blessings of the manes: 259. 'May liberal men abound with us! May (our knowledge of) the Vedas and (our) progeny increase! May faith not forsake us! May we have much to give (to the needy)!' 260. Having thus offered (the cakes), let him, after (the prayer), cause a cow, a Brahmana, a goat, or the sacred fire to consume those cakes, or let him throw them into water. 261. Some make the offering of the cakes after (the dinner); some cause (them) to be eaten by birds or throw them into fire or into water. 262. The (sacrificer's) first wife, who is faithful and intent on the worship of the manes, may eat the middle-most cake, (if she be) desirous of bearing a son. 263. (Thus) she will bring forth a son who will be long-lived, famous, intelligent, rich, the father of numerous offspring, endowed with (the quality of) goodness, and righteous. 264. Having washed his hands and sipped water, let him prepare (food) for his paternal relations and, after giving it to them with due respect, let him feed his maternal relatives also. 265. But the remnants shall be left (where they lie) until the Brahmanas have been dismissed; afterwards he shall perform the (daily) domestic Bali-offering; that is a settled (rule of the) sacred law. 266. I will now fully declare what kind of sacrificial food, given to the manes according to the rule, will serve for a long time or for eternity. 267. The ancestors of men are satisfied for one month with sesamum grains, rice, barley, masha beans, water, roots, and fruits, which have been given according to the prescribed rule, 268. Two months with fish, three months with the meat of gazelles, four with mutton, and five indeed with the flesh of birds, 269. Six months with the flesh of kids, seven with that of spotted deer, eight with that of the black antelope, but nine with that of the (deer called) Ruru, 270. Ten months they are satisfied with the meat of boars and buffaloes, but eleven months indeed with that of hares and tortoises, 271. One year with cow-milk and milk-rice; from the flesh of a long-eared white he-goat their satisfaction endures twelve years. 272. The (vegetable called) Kalasaka, (the fish called) Mahasalka, the flesh of a rhinoceros and that of a red goat, and all kinds of food eaten by hermits in the forest serve for an endless time. 273. Whatever (food), mixed with honey, one gives on the thirteenth lunar day in the rainy season under the asterism of Maghah, that also procures endless (satisfaction). 274. 'May such a man (the manes say) be born in our family who will give us milk-rice, with honey and clarified butter, on the thirteenth lunar day (of the month of Bhadrapada) and (in the afternoon) when the shadow of an elephant falls towards the east.' 275. Whatever (a man), full of faith, duly gives according to the prescribed rule, that becomes in the other world a perpetual and imperishable (gratification) for the manes. 276. The days of the dark half of the month, beginning with the tenth, but excepting the fourteenth, are recommended for a funeral sacrifice; (it is) not thus (with) the others. 277. He who performs it on the even (lunar) days and under the even constellations, gains (the fulfilment of) all his wishes; he who honours the manes on odd (lunar days) and under odd (constellations), obtains distinguished offspring. 278. As the second half of the month is preferable to the first half, even so the afternoon is better for (the performance of) a funeral sacrifice than the forenoon. 279. Let him, untired, duly perform the (rites) in honour of the manes in accordance with the prescribed rule, passing the sacred thread over the right shoulder, proceeding from the left to the right (and) holding Kusa grass in his hands, up to the end (of the ceremony). 280. Let him not perform a funeral sacrifice at night, because the (night) is declared to belong to the Rakshasas, nor in the twilight, nor when the sun has just risen. 281. Let him offer here below a funeral sacrifice, according to the rule given above, (at least) thrice a year, in winter, in summer, and in the rainy season, but that which is included among the five great sacrifices, every day. 282. The burnt-oblation, offered at a sacrifice to the manes, must not be made in a common fire; a Brahmana who keeps a sacred fire (shall) not (perform) a funeral sacrifice except on the new-moon day. 283. Even when a Brahmana, after bathing, satisfies the manes with water, he obtains thereby the whole reward for the performance of the (daily) Sraddha. 284. They call (the manes of) fathers Vasus, (those of) grandfathers Rudras, and (those of) great-grandfathers Adityas; thus (speaks) the eternal Veda. 285. Let him daily partake of the vighasa and daily eat amrita (ambrosia); but vighasa is what remains from the meal (of Brahmana guests) and the remainder of a sacrifice (is called) amrita. 286. Thus all the ordinances relating to the five (daily great) sacrifices have been declared to you; hear now the law for the manner of living fit for Brahmanas. Sacred Texts Index Hinduism Index Laws of Manu Index Previous Next CHAPTER IV. 1. Having dwelt with a teacher during the fourth part of (a man's) life, a Brahmana shall live during the second quarter (of his existence) in his house, after he has wedded a wife. 2. A Brahmana must seek a means of subsistence which either causes no, or at least little pain (to others), and live (by that) except in times of distress. 3. For the purpose of gaining bare subsistence, let him accumulate property by (following those) irreproachable occupations (which are prescribed for) his (caste), without (unduly) fatiguing his body. 4. He may subsist by Rita (truth), and Amrita (ambrosia), or by Mrita (death) and by Pramrita (what causes many deaths); or even by (the mode) called Satyanrita (a mixture of truth and falsehood), but never by Svavritti (a dog's mode of life). 5. By Rita shall be understood the gleaning of corn; by Amrita, what is given unasked; by Mrita, food obtained by begging and agriculture is declared to be Pramrita. 6. But trade and (money-lending) are Satyanrita, even by that one may subsist. Service is called Svavritti; therefore one should avoid it. 7. He may either possess enough to fill a granary, or a store filling a grain-jar; or he may collect what suffices for three days, or make no provision for the morrow. 8. Moreover, among these four Brahmana householders, each later-(named) must be considered more distinguished, and through his virtue to have conquered the world more completely. 9. One of these follows six occupations, another subsists by three, one by two, but the fourth lives by the Brahmasattra. 10. He who maintains himself by picking up grains and ears of corn, must be always intent on (the performance of) the Agnihotra, and constantly offer those Ishtis only, which are prescribed for the days of the conjunction and opposition (of the moon), and for the solstices. 11. Let him never, for the sake of subsistence, follow the ways of the world; let him live the pure, straightforward, honest life of a Brahmana. 12. He who desires happiness must strive after a perfectly contented disposition and control himself; for happiness has contentment for its root, the root of unhappiness is the contrary (disposition). 13. A Brahmana, who is a Snataka and subsists by one of the (above-mentioned) modes of life, must discharge the (following) duties which secure heavenly bliss, long life, and fame. 14. Let him, untired, perform daily the rites prescribed for him in the Veda; for he who performs those according to his ability, attains to the highest state. 15. Whether he be rich or even in distress, let him not seek wealth through pursuits to which men cleave, nor by forbidden occupations, nor (let him accept presents) from any (giver whosoever he may be). 16. Let him not, out of desire (for enjoyments), attach himself to any sensual pleasures, and let him carefully obviate an excessive attachment to them, by (reflecting on their worthlessness in) his heart. 17. Let him avoid all (means of acquiring) wealth which impede the study of the Veda; (let him maintain himself) anyhow, but study, because that (devotion to the Veda-study secures) the realisation of his aims. 18. Let him walk here (on earth), bringing his dress, speech, and thoughts to a conformity with his age, his occupation, his wealth, his sacred learning, and his race. 19. Let him daily pore over those Institutes of science which soon give increase of wisdom, those which teach the acquisition of wealth, those which are beneficial (for other worldly concerns), and likewise over the Nigamas which explain the Veda. 20. For the more a man completely studies the Institutes of science, the more he fully understands (them), and his great learning shines brightly. 21. Let him never, if he is able (to perform them), neglect the sacrifices to the sages, to the gods, to the Bhutas, to men, and to the manes. 22. Some men who know the ordinances for sacrificial rites, always offer these great sacrifices in their organs (of sensation), without any (external) effort. 23. Knowing that the (performance of the) sacrifice in their speech and their breath yields imperishable (rewards), some always offer their breath in their speech, and their speech in their breath. 24. Other Brahmanas, seeing with the eye of knowledge that the performance of those rites has knowledge for its root, always perform them through knowledge alone. 25. A Brahmana shall always offer the Agnihotra at the beginning or at the end of the day and of the night, and the Darsa and Paurnamasa (Ishtis) at the end of each half-month, 26. When the old grain has been consumed the (Agrayana) Ishti with new grain, at the end of the (three) seasons the (Katurmasya-) sacrifices, at the solstices an animal (sacrifice), at the end of the year Soma-offerings. 27. A Brahmana, who keeps sacred fires, shall, if he desires to live long, not eat new grain or meat, without having offered the (Agrayana) Ishti with new grain and an animal-(sacrifice). 28. For his fires, not being worshipped by offerings of new grain and of an animal, seek to devour his vital spirits, (because they are) greedy for new grain and flesh. 29. No guest must stay in his house without being honoured, according to his ability, with a seat, food, a couch, water, or roots and fruits. 30. Let him not honour, even by a greeting, heretics, men who follow forbidden occupations, men who live like cats, rogues, logicians, (arguing against the Veda,) and those who live like herons. 31. Those who have become Snatakas after studying the Veda, or after completing their vows, (and) householders, who are Srotriyas, one must worship by (gifts of food) sacred to gods and manes, but one must avoid those who are different. 32. A householder must give (as much food) as he is able (to spare) to those who do not cook for themselves, and to all beings one must distribute (food) without detriment (to one's own interest). 33. A Snataka who pines with hunger, may beg wealth of a king, of one for whom he sacrifices, and of a pupil, but not of others; that is a settled rule. 34. A Snataka who is able (to procure food) shall never waste himself with hunger, nor shall he wear old or dirty clothes, if he possesses property. 35. Keeping his hair, nails, and beard clipped, subduing his passions by austerities, wearing white garments and (keeping himself) pure, he shall be always engaged in studying the Veda and (such acts as are) conducive to his welfare. 36. He shall carry a staff of bamboo, a pot full of water, a sacred string, a bundle of Kusa grass, and (wear) two bright golden ear-rings. 37. Let him never look at the sun, when he sets or rises, is eclipsed or reflected in water, or stands in the middle of the sky. 38. Let him not step over a rope to which a calf is tied, let him not run when it rains, and let him not look at his own image in water; that is a settled rule. 39. Let him pass by (a mound of) earth, a cow, an idol, a Brahmana, clarified butter, honey, a crossway, and well-known trees, turning his right hand towards them. 40. Let him, though mad with desire, not approach his wife when her courses appear; nor let him sleep with her in the same bed. 41. For the wisdom, the energy, the strength, the sight, and the vitality of a man who approaches a woman covered with menstrual excretions, utterly perish. 42. If he avoids her, while she is in that condition, his wisdom, energy, strength, sight, and vitality will increase. 43. Let him not eat in the company of his wife, nor look at her, while she eats, sneezes, yawns, or sits at her ease. 44. A Brahmana who desires energy must not look at (a woman) who applies collyrium to her eyes, has anointed or uncovered herself or brings forth (a child). 45. Let him not eat, dressed with one garment only; let him not bathe naked; let him not void urine on a road, on ashes, or in a cow-pen, 46. Nor on ploughed land, in water, on an altar of bricks, on a mountain, on the ruins of a temple, nor ever on an ant-hill, 47. Nor in holes inhabited by living creatures, nor while he walks or stands, nor on reaching the bank of a river, nor on the top of a mountain. 48. Let him never void faeces or urine, facing the wind, or a fire, or looking towards a Brahmana, the sun, water, or cows. 49. He may ease himself, having covered (the ground) with sticks, clods, leaves, grass, and the like, restraining his speech, (keeping himself) pure, wrapping up his body, and covering his head. 50. Let him void faeces and urine, in the daytime turning to the north, at night turning towards the south, during the two twilights in the same (position) as by day. 51. In the shade or in darkness a Brahmana may, both by day and at night, do it, assuming any position he pleases; likewise when his life is in danger. 52. The intellect of (a man) who voids urine against a fire, the sun, the moon, in water, against a Brahmana, a cow, or the wind, perishes. 53. Let him not blow a fire with his mouth; let him not look at a naked woman; let him not throw any impure substance into the fire, and let him not warm his feet at it. 54. Let him not place (fire) under (a bed or the like); nor step over it, nor place it (when he sleeps) at the foot-(end of his bed); let him not torment living creatures. 55. Let him not eat, nor travel, nor sleep during the twilight; let him not scratch the ground; let him not take off his garland. 56. Let him not throw urine or faeces into the water, nor saliva, nor (clothes) defiled by impure substances, nor any other (impurity), nor blood, nor poisonous things. 57. Let him not sleep alone in a deserted dwelling; let him not wake (a superior) who is sleeping; let him not converse with a menstruating woman; nor let him go to a sacrifice, if he is not chosen (to be officiating priest). 58. Let him keep his right arm uncovered in a place where a sacred fire is kept, in a cow-pen, in the presence of Brahmanas, during the private recitation of the Veda, and at meals. 59. Let him not interrupt a cow who is suckling (her calf), nor tell anybody of it. A wise man, if he sees a rainbow in the sky, must not point it out to anybody. 60. Let him not dwell in a village where the sacred law is not obeyed, nor (stay) long where diseases are endemic; let him not go alone on a journey, nor reside long on a mountain. 61. Let him not dwell in a country where the rulers are Sudras, nor in one which is surrounded by unrighteous men, nor in one which has become subject to heretics, nor in one swarming with men of the lowest castes. 62. Let him not eat anything from which the oil has been extracted; let him not be a glutton; let him not eat very early (in the morning), nor very late (in the evening), nor (take any food) in the evening, if he has eaten (his fill) in the morning. 63. Let him not exert himself without a purpose; let him not drink water out of his joined palms; let him not eat food (placed) in his lap; let him not show (idle) curiosity. 64. Let him not dance, nor sing, nor play musical instruments, nor slap (his limbs), nor grind his teeth, nor let him make uncouth noises, though he be in a passion. 65. Let him never wash his feet in a vessel of white brass; let him not eat out of a broken (earthen) dish, nor out of one that (to judge) from its appearance (is) defiled. 66. Let him not use shoes, garments, a sacred string, ornaments, a garland, or a water-vessel which have been used by others. 67. Let him not travel with untrained beasts of burden, nor with (animals) that are tormented by hunger or disease, or whose horns, eyes, and hoofs have been injured, or whose tails have been disfigured. 68. Let him always travel with (beasts) which are well broken in, swift, endowed with lucky marks, and perfect in colour and form, without urging them much with the goad. 69. The morning sun, the smoke rising from a (burning) corpse, and a broken seat must be avoided. Let him not clip his nails or hair, and not tear his nails with his teeth. 70. Let him not crush earth or clods, nor tear off grass with his nails; let him not do anything that is useless or will have disagreeable results in the future. 71. A man who crushes clods, tears off grass, or bites his nails, goes soon to perdition, likewise an informer and he who neglects (the rules of) purification. 72. Let him not wrangle; let him not wear a garland over (his hair). To ride on the back of cows (or of oxen) is anyhow a blamable act. 73. Let him not enter a walled village or house except by the gate, and by night let him keep at a long distance from the roots of trees. 74. Let him never play with dice, nor himself take off his shoes; let him not eat, lying on a bed, nor what has been placed in his hand or on a seat. 75. Let him not eat after sunset any (food) containing sesamum grains; let him never sleep naked, nor go anywhere unpurified (after meals). 76. Let him eat while his feet are (yet) wet (from the ablution), but let him not go to bed with wet feet. He who eats while his feet are (still) wet, will attain long life. 77. Let him never enter a place, difficult of access, which is impervious to his eye; let him not look at urine or ordure, nor cross a river (swimming) with his arms. 78. Let him not step on hair, ashes, bones, potsherds, cotton-seed or chaff, if he desires long life. 79. Let him not stay together with outcasts, nor with Kandalas, nor with Pukkasas, nor with fools, nor with overbearing men, nor with low-caste men, nor with Antyavasayins. 80. Let him not give to a Sudra advice, nor the remnants (of his meal), nor food offered to the gods; nor let him explain the sacred law (to such a man), nor impose (upon him) a penance. 81. For he who explains the sacred law (to a Sudra) or dictates to him a penance, will sink together with that (man) into the hell (called) Asamvrita. 82. Let him not scratch his head with both hands joined; let him not touch it while he is impure, nor bathe without (submerging) it. 83. Let him avoid (in anger) to lay hold of (his own or other men's) hair, or to strike (himself or others) on the head. When he has bathed (submerging) his head, he shall not touch any of his limbs with oil. 84. Let him not accept presents from a king who is not descended from the Kshatriya race, nor from butchers, oil-manufacturers, and publicans, nor from those who subsist by the gain of prostitutes. 85. One oil-press is as (bad) as ten slaughter-houses, one tavern as (bad as) ten oil-presses, one brothel as (bad as) ten taverns, one king as (bad as) ten brothels. 86. A king is declared to be equal (in wickedness) to a butcher who keeps a hundred thousand slaughter-houses; to accept presents from him is a terrible (crime). 87. He who accepts presents from an avaricious king who acts contrary to the Institutes (of the sacred law), will go in succession to the following twenty-one hells: 88. Tamisra, Andhatamisra, Maharaurava, Raurava, the Kalasutra hell, Mahanaraka, 89. Samgivana, Mahaviki, Tapana, Sampratapana, Samghata, Sakakola, Kudmala, Putimrittika, 90. Lohasanku, Rigisha, Pathin, the (flaming) river, Salmala, Asipatravana, and Lohakaraka. 91. Learned Brahmanas, who know that, who study the Veda and desire bliss after death, do not accept presents from a king. 92. Let him wake in the muhurta, sacred to Brahman, and think of (the acquisition of) spiritual merit and wealth, of the bodily fatigue arising therefrom, and of the true meaning of the Veda. 93. When he has risen, has relieved the necessities of nature and carefully purified himself, let him stand during the morning twilight, muttering for a long time (the Gayatri), and at the proper time (he must similarly perform) the evening (devotion). 94. By prolonging the twilight devotions, the sages obtained long life, wisdom, honour, fame, and excellence in Vedic knowledge. 95. Having performed the Upakarman according to the prescribed rule on (the full moon of the month) Sravana, or on that of Praushthapada (Bhadrapada), a Brahmana shall diligently study the Vedas during four months and a half. 96. When the Pushya-day (of the month Pausha), or the first day of the bright half of Magha has come, a Brahmana shall perform in the forenoon the Utsargana of the Vedas. 97. Having performed the Utsarga outside (the village), as the Institutes (of the sacred law) prescribe, he shall stop reading during two days and the intervening night, or during that day (of the Utsarga) and (the following) night. 98. Afterwards he shall diligently recite the Vedas during the bright (halves of the months), and duly study all the Angas of the Vedas during the dark fortnights. 99. Let him not recite (the texts) indistinctly, nor in the presence of Sudras; nor let him, if in the latter part of the night he is tired with reciting the Veda, go again to sleep. 100. According to the rule declared above, let him recite the daily (portion of the) Mantras, and a zealous Brahmana, (who is) not in distress, (shall study) the Brahmana and the Mantrasamhita. 101. Let him who studies always avoid (reading) on the following occasions when the Veda-study is forbidden, and (let) him who teaches pupils according to the prescribed rule (do it likewise). 102. Those who know the (rules of) recitation declare that in the rainy season the Veda-study must be stopped on these two (occasions), when the wind is audible at night, and when it whirls up the dust in the day-time. 103. Manu has stated, that when lightning, thunder, and rain (are observed together), or when large fiery meteors fall on all sides, the recitation must be interrupted until the same hour (on the next day, counting from the occurrence of the event). 104. When one perceives these (phenomena) all together (in the twilight), after the sacred fires have been made to blaze (for the performance of the Agnihotra), then one must know the recitation of the Veda to be forbidden, and also when clouds appear out of season. 105. On (the occasion of) a preternatural sound from the sky, (of) an earthquake, and when the lights of heaven are surrounded by a halo, let him know that (the Veda-study must be) stopped until the same hour (on the next day), even if (these phenomena happen) in the (rainy) season. 106. But when lightning and the roar of thunder (are observed) after the sacred fires have been made to blaze, the stoppage shall last as long as the light (of the sun or of the stars is visible); if the remaining (above-named phenomenon, rain, occurs, the reading shall cease), both in the day-time and at night. 107. For those who wish to acquire exceedingiy great merit, a continual interruption of the Veda-study (is prescribed) in villages and in towns, and (the Veda-study must) always (cease) when any kind of foul smell (is perceptible). 108. In a village where a corpse lies, in the presence of a (man who lives as unrighteously as a) Sudra, while (the sound of) weeping (is heard), and in a crowd of men the (recitation of the Veda must be) stopped. 109. In water, during the middle part of the night, while he voids excrements, or is impure, and after he has partaken of a funeral dinner, a man must not even think in his heart (of the sacred texts). 110. A learned Brahmana shall not recite the Veda during three days, when he has accepted an invitation to a (funeral rite) in honour of one ancestor (ekoddishta), or when the king has become impure through a birth or death in his family (sutaka), or when Rahu by an eclipse makes the moon impure. 111. As long as the smell and the stains of the (food given) in honour of one ancestor remain on the body of a learned Brahmana, so long he must not recite the Veda. 112. While lying on a bed, while his feet are raised (on a bench), while he sits on his hams with a cloth tied round his knees, let him not study, nor when he has eaten meat or food given by a person impure on account of a birth or a death, 113. Nor during a fog, nor while the sound of arrows is audible, nor during both the twilights, nor on the new-moon day, nor on the fourteenth and the eighth (days of each half-month), nor on the full-moon day. 114. The new-moon day destroys the teacher, the fourteenth (day) the pupil, the eighth and the full-moon days (destroy all remembrance of) the Veda; let him therefore avoid (reading on) those (days). 115. A Brahmana shall not recite (the Veda) during a dust-storm, nor while the sky is preternaturally red, nor while jackals howl, nor while the barking of dogs, the braying of donkeys, or the grunting of camels (is heard), nor while (he is seated) in a company. 116. Let him not study near a burial-ground, nor near a village, nor in a cow-pen, nor dressed in a garment which he wore during conjugal intercourse, nor after receiving a present at a funeral sacrifice. 117. Be it an animal or a thing inanimate, whatever be the (gift) at a Sraddha, let him not, having just accepted it, recite the Veda; for the hand of a Brahmana is his mouth. 118. When the village has been beset by robbers, and when an alarm has been raised by fire, let him know that (the Veda-study must be) interrupted until the same hour (on the next day), and on (the occurrence of) all portents. 119. On (the occasion of) the Upakarman and (of) the Vedotsarga an omission (of the Veda-study) for three days has been prescribed, but on the Ashtakas and on the last nights of the seasons for a day and a night. 120. Let him not recite the Veda on horseback, nor on a tree, nor on an elephant, nor in a boat (or ship), nor on a donkey, nor on camel, nor standing on barren ground, nor riding in a carriage, 121. Nor during a verbal altercation, nor during a mutual assault, nor in a camp, nor during a battle, nor when he has just eaten, nor during an indigestion, nor after vomiting, nor with sour eructations, 122. Nor without receiving permission from a guest (who stays in his house), nor while the wind blows vehemently, nor while blood flows from his body, nor when he is wounded by a weapon. 123. Let him never recite the Rig-veda or the Yagur-veda while the Saman (melodies) are heard; (let him stop all Veda-study for a day and a night) after finishing a Veda or after reciting an Aranyaka. 124. The Rig-veda is declared to be sacred to the gods, the Yagur-veda sacred to men, and the Sama-veda sacred to the manes; hence the sound of the latter is impure (as it were). 125. Knowing this, the learned daily repeat first in due order the essence of the three (Vedas) and afterwards the (text of the) Veda. 126. Know that (the Veda-study must be) interrupted for a day and a night, when cattle, a frog, a cat, a dog, a snake, an ichneumon, or a rat pass between (the teacher and his pupil). 127. Let a twice-born man always carefully interrupt the Veda-study on two (occasions, viz.) when the place where he recites is impure, and when he himself is unpurified. 128. A twice-born man who is a Snataka shall remain chaste on the new-moon day, on the eighth (lunar day of each half-month), on the full-moon day, and on the fourteenth, even (if they fall) in the period (proper for conjugal intercourse). 129. Let him not bathe (immediately) after a meal, nor when he is sick, nor in the middle of the night, nor frequently dressed in all his garments, nor in a pool which he does not perfectly know. 130. Let him not intentionally step on the shadow of (images of) the gods, of a Guru, of a king, of a Snataka, of his teacher, of a reddish-brown animal, or of one who has been initiated to the performance of a Srauta sacrifice (Dikshita). 131. At midday and at midnight, after partaking of meat at a funeral dinner, and in the two twilights let him not stay long on a cross-road. 132. Let him not step intentionally on things used for cleansing the body, on water used for a bath, on urine or ordure, on blood, on mucus, and on anything spat out or vomited. 133. Let him not show particular attention to an enemy, to the friend of an enemy, to a wicked man, to a thief, or to the wife of another man. 134. For in this world there is nothing so detrimental to long life as criminal conversation with another man's wife. 135. Let him who desires prosperity, indeed, never despise a Kshatriya, a snake, and a learned Brahmana, be they ever so feeble. 136. Because these three, when treated with disrespect, may utterly destroy him; hence a wise man must never despise them. 137. Let him not despise himself on account of former failures; until death let him seek fortune, nor despair of gaining it. 138. Let him say what is true, let him say what is pleasing, let him utter no disagreeable truth, and let him utter no agreeable falsehood; that is the eternal law. 139. (What is) well, let him call well, or let him say 'well' only; let him not engage in a useless enmity or dispute with anybody. 140. Let him not journey too early in the morning, nor too late in the evening, nor just during the midday (heat), nor with an unknown (companion), nor alone, nor with Sudras. 141. Let him not insult those who have redundant limbs or are deficient in limbs, nor those destitute of knowledge, nor very aged men, nor those who have no beauty or wealth, nor those who are of low birth. 142. A Brahmana who is impure must not touch with his hand a cow, a Brahmana, or fire; nor, being in good health, let him look at the luminaries in the sky, while he is impure. 143. If he has touched these, while impure, let him always sprinkle with his hand water on the organs of sensation, all his limbs, and the navel. 144. Except when sick he must not touch the cavities (of the body) without a reason, and he must avoid (to touch) the hair on the secret (parts). 145. Let him eagerly follow the (customs which are) auspicious and the rule of good conduct, be careful of purity, and control all his organs, let him mutter (prayers) and, untired, daily offer oblations in the fire. 146. No calamity happens to those who eagerly follow auspicious customs and the rule of good conduct, to those who are always careful of purity, and to those who mutter (sacred texts) and offer burnt-oblations. 147. Let him, without tiring, daily mutter the Veda at the proper time; for they declare that to be one's highest duty; (all) other (observances) are called secondary duties. 148. By daily reciting the Veda, by (the observance of the rules of) purification, by (practising) austerities, and by doing no injury to created beings, one (obtains the faculty of) remembering former births. 149. He who, recollecting his former existences, again recites the Veda, gains endless bliss by the continual study of the Veda. 150. Let him always offer on the Parva-days oblations to Savitri and such as avert evil omens, and on the Ashtakas and Anvashtakas let him constantly worship the manes. 151. Far from his dwelling let him remove urine (and ordure), far (let him remove) the water used for washing his feet, and far the remnants of food and the water from his bath. 152. Early in the morning only let him void faeces, decorate (his body), bathe, clean his teeth, apply collyrium to his eyes, and worship the gods. 153. But on the Parva-days let him go to visit the (images of the) gods, and virtuous Brahmanas, and the ruler (of the country), for the sake of protection, as well as his Gurus. 154. Let him reverentially salute venerable men (who visit him), give them his own seat, let him sit near them with joined hands and, when they leave, (accompany them), walking behind them. 155. Let him, untired, follow the conduct of virtuous men, connected with his occupations, which has been fully declared in the revealed texts and in the sacred tradition (Smriti) and is the root of the sacred law. 156. Through virtuous conduct he obtains long life, through virtuous conduct desirable offspring, through virtuous conduct imperishable wealth; virtuous conduct destroys (the effect of) inauspicious marks. 157. For a man of bad conduct is blamed among people, constantly suffers misfortunes, is afflicted with diseases, and short-lived. 158. A man who follows the conduct of the virtuous, has faith and is free from envy, lives a hundred years, though he be entirely destitute of auspicious marks. 159. Let him carefully avoid all undertakings (the success of) which depends on others; but let him eagerly pursue that (the accomplishment of) which depends on himself. 160. Everything that depends on others (gives) pain, everything that depends on oneself (gives) pleasure; know that this is the short definition of pleasure and pain. 161. When the performance of an act gladdens his heart, let him perform it with diligence; but let him avoid the opposite. 162. Let him never offend the teacher who initiated him, nor him who explained the Veda, nor his father and mother, nor (any other) Guru, nor cows, nor Brahmanas, nor any men performing austerities. 163. Let him avoid atheism, cavilling at the Vedas, contempt of the gods, hatred, want of modesty, pride, anger, and harshness. 164. Let him, when angry, not raise a stick against another man, nor strike (anybody) except a son or a pupil; those two he may beat in order to correct them. 165. A twice-born man who has merely threatened a Brahmana with the intention of (doing him) a corporal injury, will wander about for a hundred years in the Tamisra hell. 166. Having intentionally struck him in anger, even with a blade of grass, he will be born during twenty-one existences in the wombs (of such beings where men are born in punishment of their) sins. 167. A man who in his folly caused blood to flow from the body of a Brahmana who does not attack him, will suffer after death exceedingly great pain. 168. As many particles of dust as the blood takes up from the ground, during so many years the spiller of the blood will be devoured by other (animals) in the next world. 169. A wise man should therefore never threaten a Brahmana, nor strike him even with a blade of grass, nor cause his blood to flow. 170. Neither a man who (lives) unrighteously, nor he who (acquires) wealth (by telling) falsehoods, nor he who always delights in doing injury, ever attain happiness in this world. 171. Let him, though suffering in consequence of his righteousness, never turn his heart to unrighteousness; for he will see the speedy overthrow of unrighteous, wicked men. 172. Unrighteousness, practised in this world, does not at once produce its fruit, like a cow; but, advancing slowly, it cuts off the roots of him who committed it. 173. If (the punishment falls) not on (the offender) himself, (it falls) on his sons, if not on the sons, (at least) on his grandsons; but an iniquity (once) committed, never fails to produce fruit to him who wrought it. 174. He prospers for a while through unrighteousness, then he gains great good fortune, next he conquers his enemies, but (at last) he perishes (branch and) root. 175. Let him always delight in truthfulness, (obedience to) the sacred law, conduct worthy of an Aryan, and purity; let him chastise his pupils according to the sacred law; let him keep his speech, his arms, and his belly under control. 176. Let him avoid (the acquisition of) wealth and (the gratification of his) desires, if they are opposed to the sacred law, and even lawful acts which may cause pain in the future or are offensive to men. 177. Let him not be uselessly active with his hands and feet, or with his eyes, nor crooked (in his ways), nor talk idly, nor injure others by deeds or even think of it. 178. Let him walk in that path of holy men which his fathers and his grandfathers followed; while he walks in that, he will not suffer harm. 179. With an officiating or a domestic priest, with a teacher, with a maternal uncle, a guest and a dependant, with infants, aged and sick men, with learned men, with his paternal relatives, connexions by marriage and maternal relatives, 180. With his father and his mother, with female relatives, with a brother, with his son and his wife, with his daughter and with his slaves, let him not have quarrels. 181. If he avoids quarrels with these persons, he will be freed from all sins, and by suppressing (all) such (quarrels) a householder conquers all the following worlds. 182. The teacher is the lord of the world of Brahman, the father has power over the world of the Lord of created beings (Pragapati), a guest rules over the world of Indra, and the priests over the world of the gods. 183. The female relatives (have power) over the world of the Apsarases, the maternal relatives over that of the Visve Devas, the connexions by marriage over that of the waters, the mother and the maternal uncle over the earth. 184. Infants, aged, poor and sick men must be considered as rulers of the middle sphere, the eldest brother as equal to one's father, one's wife and one's son as one's own body, 185. One's slaves as one's shadow, one's daughter as the highest object of tenderness; hence if one is offended by (any one of) these, one must bear it without resentment. 186. Though (by his learning and sanctity) he may be entitled to accept presents, let him not attach himself (too much) to that (habit); for through his accepting (many) presents the divine light in him is soon extinguished. 187. Without a full knowledge of the rules, prescribed by the sacred law for the acceptance of presents, a wise man should not take anything, even though he may pine with hunger. 188. But an ignorant (man) who accepts gold, land, a horse, a cow, food, a dress, sesamum-grains, (or) clarified butter, is reduced to ashes like (a piece of) wood. 189. Gold and food destroy his longevity, land and a cow his body, a horse his eye (sight), a garment his skin, clarified butter his energy, sesamum-grains his offspring. 190. A Brahmana who neither performs austerities nor studies the Veda, yet delights in accepting gifts, sinks with the (donor into hell), just as (he who attempts to cross over in) a boat made of stone (is submerged) in the water. 191. Hence an ignorant (man) should be afraid of accepting any presents; for by reason of a very small (gift) even a fool sinks (into hell) as a cow into a morass. 192. (A man) who knows the law should not offer even water to a Brahmana who acts like a cat, nor to a Brahmana who acts like a heron, nor to one who is unacquainted with the Veda. 193. For property, though earned in accordance with prescribed rules, which is given to these three (persons), causes in the next world misery both to the giver and to the recipient. 194. As he who (attempts to) cross water in a boat of stone sinks (to the bottom), even so an ignorant donor and an ignorant donee sink low. 195. (A man) who, ever covetous, displays the flag of virtue, (who is) a hypocrite, a deceiver of the people, intent on doing injury, (and) a detractor (from the merits) of all men, one must know to be one who acts like a cat. 196. That Brahmana, who with downcast look, of a cruel disposition, is solely intent on attaining his own ends, dishonest and falsely gentle, is one who acts like a heron. 197. Those Brahmanas who act like herons, and those who display the characteristics of cats, fall in consequence of that wicked mode of acting into (the hell called) Andhatamisra. 198. When he has committed a sin, let him not perform a penance under the pretence (that the act is intended to gain) spiritual merit, (thus) hiding his sin under (the pretext of) a vow and deceiving women and Sudras. 199. Such Brahmanas are reprehended after death and in this (life) by those who expound the Veda, and a vow, performed under a false pretence, goes to the Rakshasas. 200. He who, without being a student, gains his livelihood by (wearing) the dress of a student, takes upon himself the guilt of (all) students and is born again in the womb of an animal. 201. Let him never bathe in tanks belonging to other men; if he bathes (in such a one), he is tainted by a portion of the guilt of him who made the tank. 202. He who uses without permission a carriage, a bed, a seat, a well, a garden or a house belonging to an (other man), takes upon himself one fourth of (the owner's) guilt. 203. Let him always bathe in rivers, in ponds, dug by the gods (themselves), in lakes, and in waterholes or springs. 204. A wise man should constantly discharge the paramount duties (called yama), but not always the minor ones (called niyama); for he who does not discharge the former, while he obeys the latter alone, becomes an outcast. 205. A Brahmana must never eat (a dinner given) at a sacrifice that is offered by one who is not a Srotriya, by one who sacrifices for a multitude of men, by a woman, or by a eunuch. 206. When those persons offer sacrificial viands in the fire, it is unlucky for holy (men) it displeases the gods; let him therefore avoid it. 207. Let him never eat (food given) by intoxicated, angry, or sick (men), nor that in which hair or insects are found, nor what has been touched intentionally with the foot, 208. Nor that at which the slayer of a learned Brahmana has looked, nor that which has been touched by a menstruating woman, nor that which has been pecked at by birds or touched by a dog, 209. Nor food at which a cow has smelt, nor particularly that which has been offered by an invitation to all comers, nor that (given) by a multitude or by harlots, nor that which is declared to be had by a learned (man), 210. Nor the food (given) by a thief, a musician, a carpenter, a usurer, one who has been initiated (for the performance of a Srauta sacrifice), a miser, one bound with fetters, 211. By one accused of a mortal sin (Abhisasta), a hermaphrodite, an unchaste woman, or a hypocrite, nor (any sweet thing) that has turned sour, nor what has been kept a whole night, nor (the food) of a Sudra, nor the leavings (of another man), 212. Nor (the food given) by a physician, a hunter, a cruel man, one who eats the fragments (of another's meal), nor the food of an Ugra, nor that prepared for a woman in childbed, nor that (given at a dinner) where (a guest rises) prematurely (and) sips water, nor that (given by a woman) whose ten days of impurity have not elapsed, 213. Nor (food) given without due respect, nor (that which contains) meat eaten for no sacred purpose, nor (that given) by a female who has no male (relatives), nor the food of an enemy, nor that (given) by the lord of a town, nor that (given) by outcasts, nor that on which anybody has sneezed; 214. Nor the food (given) by an informer, by one who habitually tells falsehoods, or by one who sells (the rewards for) sacrifices, nor the food (given) by an actor, a tailor, or an ungrateful (man), 215. By a blacksmith, a Nishada, a stage-player, a goldsmith, a basket-maker, or a dealer in weapons, 216. By trainers of hunting dogs, publicans, a washerman, a dyer, a pitiless (man), and a man in whose house (lives) a paramour (of his wife), 217. Nor (the food given) by those who knowingly bear with paramours (of their wives), and by those who in all matters are ruled by women, nor food (given by men) whose ten days of impurity on account of a death have not passed, nor that which is unpalatable. 218. The food of a king impairs his vigour, the food of a Sudra his excellence in sacred learning, the food of a goldsmith his longevity, that of a leather-cutter his fame; 219. The food of an artisan destroys his offspring, that of a washerman his (bodily) strength; the food of a multitude and of harlots excludes him from (the higher) worlds. 220. The food of a physician (is as vile as) pus, that of an unchaste woman (equal to) semen, that of a usurer (as vile as) ordure, and that of a dealer in weapons (as bad as) dirt. 221. The food of those other persons who have been successively enumerated as such whose food must not be eaten, the wise declare (to be as impure as) skin, bones, and hair. 222. If he has unwittingly eaten the food of one of those, (he must) fast for three days; if he has eaten it intentionally, or (has swallowed) semen, ordure, or urine, he must perform a Krikkhra penance. 223. A Brahmana who knows (the law) must not eat cooked food (given) by a Sudra who performs no Sraddhas; but, on failure of (other) means of subsistence, he may accept raw (grain), sufficient for one night (and day). 224. The gods, having considered (the respective merits) of a niggardly Srotriya and of a liberal usurer, declared the food of both to be equal (in quality). 225. The Lord of created beings (Pragapati) came and spake to them, 'Do not make that equal, which is unequal. The food of that liberal (usurer) is purified by faith; (that of the) of the) other (man) is defiled by a want of faith.' 226. Let him, without tiring, always offer sacrifices and perform works of charity with faith; for offerings and charitable works made with faith and with lawfully-earned money, (procure) endless rewards. 227. Let him always practise, according to his ability, with a cheerful heart, the duty of liberality, both by sacrifices and by charitable works, if he finds a worthy recipient (for his gifts.) 228. If he is asked, let him always give something, be it ever so little, without grudging; for a worthy recipient will (perhaps) be found who saves him from all (guilt). 229. A giver of water obtains the satisfaction (of his hunger and thirst), a giver of food imperishable happiness, a giver of sesamum desirable offspring, a giver of a lamp a most excellent eyesight. 230. A giver of land obtains land, a giver of gold long life, a giver of a house most excellent mansions, a giver of silver (rupya) exquisite beauty (rupa), 231. A giver of a garment a place in the world of the moon, a giver of a horse (asva) a place in the world of the Asvins, a giver of a draught-ox great good fortune, a giver of a cow the world of the sun; 232. A giver of a carriage or of a bed a wife, a giver of protection supreme dominion, a giver of grain eternal bliss, a giver of the Veda (brahman) union with Brahman; 233. The gift of the Veda surpasses all other gifts, water, food, cows, land, clothes, sesamum, gold, and clarified butter. 234. For whatever purpose (a man) bestows any gift, for that same purpose he receives (in his next birth) with due honour its (reward). 235. Both he who respectfully receives (a gift), and he who respectfully bestows it, go to heaven; in the contrary case (they both fall) into hell. 236. Let him not be proud of his austerities; let him not utter a falsehood after he has offered a sacrifice; let him not speak ill of Brahmanas, though he be tormented (by them); when he has bestowed (a gift), let him not boast of it. 237. By falsehood a sacrifice becomes vain, by self-complacency (the reward for) austerities is lost, longevity by speaking evil of Brahmanas, and (the reward of) a gift by boasting. 238. Giving no pain to any creature, let him slowly accumulate spiritual merit, for the sake (of acquiring) a companion to the next world, just as the white ant (gradually raises its) hill. 239. For in the next world neither father, nor mother, nor wife, nor sons, nor relations stay to be his companions; spiritual merit alone remains (with him). 240. Single is each being born; single it dies; single it enjoys (the reward of its) virtue; single (it suffers the punishment of its) sin. 241. Leaving the dead body on the ground like a log of wood, or a clod of earth, the relatives depart with averted faces; but spiritual merit follows the (soul). 242. Let him therefore always slowly accumulate spiritual merit, in order (that it may be his) companion (after death); for with merit as his companion he will traverse a gloom difficult to traverse. 243. (That companion) speedily conducts the man who is devoted to duty and effaces his sins by austerities, to the next world, radiant and clothed with an ethereal body. 244. Let him, who desires to raise his race, ever form connexions with the most excellent (men), and shun all low ones. 245. A Brahmana who always connects himself with the most excellent (ones), and shuns all inferior ones, (himself) becomes most distinguished; by an opposite conduct he becomes a Sudra. 246. He who is persevering, gentle, (and) patient, shuns the company of men of cruel conduct, and does no injury (to living creatures), gains, if he constantly lives in that manner, by controlling his organs and by liberality, heavenly bliss. 247. He may accept from any (man), fuel, water, roots, fruit, food offered without asking, and honey, likewise a gift (which consists in) a promise of protection. 248. The Lord of created beings (Pragapati) has declared that alms freely offered and brought (by the giver himself) may be accepted even from a sinful man, provided (the gift) had not been (asked for or) promised beforehand. 249. During fifteen years the manes do not eat (the food) of that man who disdains a (freely-offered gift), nor does the fire carry his offerings (to the gods). 250. A couch, a house, Kusa grass, perfumes, water, flowers, jewels, sour milk, grain, fish, sweet milk, meat, and vegetables let him not reject, (if they are voluntarily offered.) 251. He who desires to relieve his Gurus and those whom he is bound to maintain, or wishes to honour the gods and guests, may accept (gifts) from anybody; but he must not satisfy his (own hunger) with such (presents). 252. But if his Gurus are dead, or if he lives separate from them in (another) house, let him, when he seeks a subsistence, accept (presents) from good men alone. 253. His labourer in tillage, a friend of his family, his cow-herd, his slave, and his barber are, among Sudras, those whose food he may eat, likewise (a poor man) who offers himself (to be his slave). 254. As his character is, as the work is which he desires to perform, and as the manner is in which he means to serve, even so (a voluntary slave) must offer himself. 255. He who describes himself to virtuous (men), in a manner contrary to truth, is the most sinful (wretch) in this world; he is a thief who makes away with his own self. 256. All things (have their nature) determined by speech; speech is their root, and from speech they proceed; but he who is dishonest with respect to speech, is dishonest in everything. 257. When he has paid, according to the law, his debts to the great sages, to the manes, and to the gods, let him make over everything to his son and dwell (in his house), not caring for any worldly concerns. 258. Alone let him constantly meditate in solitude on that which is salutary for his soul; for he who meditates in solitude attains supreme bliss. 259. Thus have been declared the means by which a Brahmana householder must always subsist, and the summary of the ordinances for a Snataka, which cause an increase of holiness and are praiseworthy. 260. A Brahmana who, being learned in the lore of the Vedas, conducts himself in this manner and daily destroys his sins, will be exalted in Brahman's world. Sacred Texts Index Hinduism Index Laws of Manu Index Previous Next CHAPTER V. 1. The sages, having heard the duties of a Snataka thus declared, spoke to great-souled Bhrigu, who sprang from fire: 2. 'How can Death have power over Brahmanas who know the sacred science, the Veda, (and) who fulfil their duties as they have been explained (by thee), O Lord? ' 3. Righteous Bhrigu, the son of Manu, (thus) answered the great sages: 'Hear, (in punishment) of what faults Death seeks to shorten the lives of Brahmanas!' 4. 'Through neglect of the Veda-study, through deviation from the rule of conduct, through remissness (in the fulfilment of duties), and through faults (committed by eating forbidden) food, Death becomes eager to shorten the lives of Brahmanas.' 5. Garlic, leeks and onions, mushrooms and (all plants), springing from impure (substances), are unfit to be eaten by twice-born men. 6. One should carefully avoid red exudations from trees and (juices) flowing from incisions, the Selu (fruit), and the thickened milk of a cow (which she gives after calving). 7. Rice boiled with sesamum, wheat mixed with butter, milk and sugar, milk-rice and flour-cakes which are not prepared for a sacrifice, meat which has not been sprinkled with water while sacred texts were recited, food offered to the gods and sacrificial viands, 8. The milk of a cow (or other female animal) within ten days after her calving, that of camels, of one-hoofed animals, of sheep, of a cow in heat, or of one that has no calf with her, 9. (The milk) of all wild animals excepting buffalo-cows, that of women, and all (substances turned) sour must be avoided. 10. Among (things turned) sour, sour milk, and all (food) prepared of it may be eaten, likewise what is extracted from pure flowers, roots, and fruit. 11. Let him avoid all carnivorous birds and those living in villages, and one-hoofed animals which are not specially permitted (to be eaten), and the Tittibha (Parra Jacana), 12. The sparrow, the Plava, the Hamsa, the Brahmani duck, the village-cock, the Sarasa crane, the Raggudala, the woodpecker, the parrot, and the starling, 13. Those which feed striking with their beaks, web-footed birds, the Koyashti, those which scratch with their toes, those which dive and live on fish, meat from a slaughter-house and dried meat, 14. The Baka and the Balaka crane, the raven, the Khangaritaka, (animals) that eat fish, village-pigs, and all kinds of fishes. 15. He who eats the flesh of any (animal) is called the eater of the flesh of that (particular creature), he who eats fish is an eater of every (kind of) flesh; let him therefore avoid fish. 16. (But the fish called) Pathina and (that called) Rohita may be eaten, if used for offerings to the gods or to the manes; (one may eat) likewise Ragivas, Simhatundas, and Sasalkas on all (occasions). 17. Let him not eat solitary or unknown beasts and birds, though they may fall under (the categories of) eatable (creatures), nor any five-toed (animals). 18. The porcupine, the hedgehog, the iguana, the rhinoceros, the tortoise, and the hare they declare to be eatable; likewise those (domestic animals) that have teeth in one jaw only, excepting camels. 19. A twice-born man who knowingly eats mushrooms, a village-pig, garlic, a village-cock, onions, or leeks, will become an outcast. 20. He who unwittingly partakes of (any of) these six, shall perform a Samtapana (Krikkhra) or the lunar penance (Kandrayana) of ascetics; in case (he who has eaten) any other (kind of forbidden food) he shall fast for one day (and a night ). 21. Once a year a Brahmana must perform a Krikkhra penance, in order to atone for unintentionally eating (forbidden food) but for intentionally (eating forbidden food he must perform the penances prescribed) specially. 22. Beasts and birds recommended (for consumption) may be slain by Brahmanas for sacrifices, and in order to feed those whom they are bound to maintain; for Agastya did this of old. 23. For in ancient (times) the sacrificial cakes were (made of the flesh) of eatable beasts and birds at the sacrifices offered by Brahmanas and Kshatriyas. 24. All lawful hard or soft food may be eaten, though stale, (after having been) mixed with fatty (substances), and so may the remains of sacrificial viands. 25. But all preparations of barley and wheat, as well as preparations of milk, may be eaten by twice-born men without being mixed with fatty (substances), though they may have stood for a long time. 26. Thus has the food, allowed and forbidden to twice-born men, been fully described; I will now propound the rules for eating and avoiding meat. 27. One may eat meat when it has been sprinkled with water, while Mantras were recited, when Brahmanas desire (one's doing it), when one is engaged (in the performance of a rite) according to the law, and when one's life is in danger. 28. The Lord of creatures (Pragapati) created this whole (world to be) the sustenance of the vital spirit; both the immovable and the movable (creation is) the food of the vital spirit. 29. What is destitute of motion is the food of those endowed with locomotion; (animals) without fangs (are the food) of those with fangs, those without hands of those who possess hands, and the timid of the bold. 30. The eater who daily even devours those destined to be his food, commits no sin; for the creator himself created both the eaters and those who are to be eaten (for those special purposes). 31. 'The consumption of meat (is befitting) for sacrifices,' that is declared to be a rule made by the gods; but to persist (in using it) on other (occasions) is said to be a proceeding worthy of Rakshasas. 32. He who eats meat, when he honours the gods and manes, commits no sin, whether he has bought it, or himself has killed (the animal), or has received it as a present from others. 33. A twice-born man who knows the law, must not eat meat except in conformity with the law; for if he has eaten it unlawfully, he will, unable to save himself, be eaten after death by his (victims). 34. After death the guilt of one who slays deer for gain is not as (great) as that of him who eats meat for no (sacred) purpose. 35. But a man who, being duly engaged (to officiate or to dine at a sacred rite), refuses to eat meat, becomes after death an animal during twenty-one existences. 36. A Brahmana must never eat (the flesh of animals unhallowed by Mantras; but, obedient to the primeval law, he may eat it, consecrated with Vedic texts. 37. If he has a strong desire (for meat) he may make an animal of clarified butter or one of flour, (and eat that); but let him never seek to destroy an animal without a (lawful) reason. 38. As many hairs as the slain beast has, so often indeed will he who killed it without a (lawful) reason suffer a violent death in future births. 39. Svayambhu (the Self-existent) himself created animals for the sake of sacrifices; sacrifices (have been instituted) for the good of this whole (world); hence the slaughtering (of beasts) for sacrifices is not slaughtering (in the ordinary sense of the word). 40. Herbs, trees, cattle, birds, and (other) animals that have been destroyed for sacrifices, receive (being reborn) higher existences. 41. On offering the honey-mixture (to a guest), at a sacrifice and at the rites in honour of the manes, but on these occasions only, may an animal be slain; that (rule) Manu proclaimed. 42. A twice-born man who, knowing the true meaning of the Veda, slays an animal for these purposes, causes both himself and the animal to enter a most blessed state. 43. A twice-born man of virtuous disposition, whether he dwells in (his own) house, with a teacher, or in the forest, must never, even in times of distress, cause an injury (to any creature) which is not sanctioned by the Veda. 44. Know that the injury to moving creatures and to those destitute of motion, which the Veda has prescribed for certain occasions, is no injury at all; for the sacred law shone forth from the Veda. 45. He who injures innoxious beings from a wish to (give) himself pleasure, never finds happiness, neither living nor dead. 46. He who does not seek to cause the sufferings of bonds and death to living creatures, (but) desires the good of all (beings), obtains endless bliss. 47. He who does not injure any (creature), attains without an effort what he thinks of, what he undertakes, and what he fixes his mind on. 48. Meat can never be obtained without injury to living creatures, and injury to sentient beings is detrimental to (the attainment of) heavenly bliss; let him therefore shun (the use of) meat. 49. Having well considered the (disgusting) origin of flesh and the (cruelty of) fettering and slaying corporeal beings, let him entirely abstain from eating flesh. 50. He who, disregarding the rule (given above), does not eat meat like a Pisaka, becomes dear to men, and will not be tormented by diseases. 51. He who permits (the slaughter of an animal), he who cuts it up, he who kills it, he who buys or sells (meat), he who cooks it, he who serves it up, and he who eats it, (must all be considered as) the slayers (of the animal). 52. There is no greater sinner than that (man) who, though not worshipping the gods or the manes, seeks to increase (the bulk of) his own flesh by the flesh of other (beings). 53. He who during a hundred years annually offers a horse-sacrifice, and he who entirely abstains from meat, obtain the same reward for their meritorious (conduct). 54. By subsisting on pure fruit and roots, and by eating food fit for ascetics (in the forest), one does not gain (so great) a reward as by entirely avoiding (the use of) flesh. 55. 'Me he (mam sah)' will devour in the next (world), whose flesh I eat in this (life); the wise declare this (to be) the real meaning of the word 'flesh' (mamsah). 56. There is no sin in eating meat, in (drinking) spirituous liquor, and in carnal intercourse, for that is the natural way of created beings, but abstention brings great rewards. 57. I will now in due order explain the purification for the dead and the purification of things as they are prescribed for the four castes (varna). 58. When (a child) dies that has teethed, or that before teething has received (the sacrament of) the tonsure (Kudakarana) or (of the initiation), all relatives (become) impure, and on the birth (of a child) the same (rule) is prescribed. 59. It is ordained (that) among Sapindas the impurity on account of a death (shall last) ten days, (or) until the bones have been collected, (or) three days or one day only. 60. But the Sapinda-relationship ceases with the seventh person (in the ascending and descending lines), the Samanodaka-relationship when the (common) origin and the (existence of a common family)-name are no (longer) known. 61. As this impurity on account of a death is prescribed for (all) Sapindas, even so it shall be (held) on a birth by those who desire to be absolutely pure. 62. (Or while) the impurity on account of a death is common to all (Sapindas), that caused by a birth (falls) on the parents alone; (or) it shall fall on the mother alone, and the father shall become pure by bathing; 63. But a man, having spent his strength, is purified merely by bathing; after begetting a child (on a remarried female), he shall retain the impurity during three days. 64. Those who have touched a corpse are purified after one day and night (added to) three periods of three days; those who give libations of water, after three days. 65. A pupil who performs the Pitrimedha for his deceased teacher, becomes also pure after ten days, just like those who carry the corpse out (to the burial-ground). 66. (A woman) is purified on a miscarriage in as many (days and) nights as months (elapsed after conception), and a menstruating female becomes pure by bathing after the menstrual secretion has ceased (to flow). 67. (On the death) of children whose tonsure (Kudakarman) has not been performed, the (Sapindas) are declared to become pure in one (day and) night; (on the death) of those who have received the tonsure (but not the initiation, the law) ordains (that) the purification (takes place) after three days. 68. A child that has died before the completion of its second year, the relatives shall carry out (of the village), decked (with flowers, and bury it) in pure ground, without collecting the bones (afterwards). 69. Such (a child) shall not be burnt with fire, and no libations of water shall be offered to it; leaving it like a (log of) wood in the forest, (the relatives) shall remain impure during three days only. 70. The relatives shall not offer libations to (a child) that has not reached the third year; but if it had teeth, or the ceremony of naming it (Namakarman) had been performed, (the offering of water is) optional. 71. If a fellow-student has died, the Smriti prescribes an impurity of one day; on a birth the purification of the Samanodakas is declared (to take place) after three (days and) nights. 72. (On the death) of females (betrothed but) not married (the bridegroom and his) relatives are purified after three days, and the paternal relatives become pure according to the same rule. 73. Let (mourners) eat food without factitious salt, bathe during three days, abstain from meat, and sleep separate on the ground. 74. The above rule regarding impurity on account of a death has been prescribed (for cases where the kinsmen live) near (the deceased); (Sapinda) kinsmen and (Samanodaka) relatives must know the following rule (to refer to cases where deceased lived) at a distance (from them). 75. He who may hear that (a relative) residing in a distant country has died, before ten (days after his death have elapsed), shall be impure for the remainder of the period of ten (days and) nights only. 76. If the ten days have passed, he shall be impure during three (days and) nights; but if a year has elapsed (since the occurrence of the death), he becomes pure merely by bathing. 77. A man who hears of a (Sapinda) relative's death, or of the birth of a son after the ten days (of impurity have passed), becomes pure by bathing, dressed in his garments. 78. If an infant (that has not teethed), or a (grownup relative who is) not a Sapinda, die in a distant country, one becomes at once pure after bathing in one's clothes. 79. If within the ten days (of impurity) another birth or death happens, a Brahmana shall remain impure only until the (first) period of ten days has expired. 80. They declare that, when the teacher (akarya) has died, the impurity (lasts) three days; if the (teacher's) son or wife (is dead, it lasts) a day and a night; that is a settled (rule). 81. For a Srotriya who resides with (him out of affection), a man shall be impure for three days; for a maternal uncle, a pupil, an officiating priest, or a maternal relative, for one night together with the preceding and following days. 82. If the king in whose realm he resides is dead, (he shall be impure) as long as the light (of the sun or stars shines), but for (an intimate friend) who is not a Srotriya (the impurity lasts) for a whole day, likewise for a Guru who knows the Veda and the Angas. 83. A Brahmana shall be pure after ten days, a Kshatriya after twelve, a Vaisya after fifteen, and a Sudra is purified after a month. 84. Let him not (unnecessarily) lengthen the period of impurity, nor interrupt the rites to be performed with the sacred fires; for he who performs that (Agnihotra) rite will not be impure, though (he be) a (Sapinda) relative. 85. When he has touched a Kandala, a menstruating woman, an outcast, a woman in childbed, a corpse, or one who has touched a (corpse), he becomes pure by bathing. 86. He who has purified himself by sipping water shall, on seeing any impure (thing or person), always mutter the sacred texts, addressed to Surya, and the Pavamani (verses). 87. A Brahmana who has touched a human bone to which fat adheres, becomes pure by bathing; if it be free from fat, by sipping water and by touching (afterwards) a cow or looking at the sun. 88. He who has undertaken the performance of a vow shall not pour out libations (to the dead) until the vow has been completed; but when he has offered water after its completion, he becomes pure in three days only. 89. Libations of water shall not be offered to those who (neglect the prescribed rites and may be said to) have been born in vain, to those born in consequence of an illegal mixture of the castes, to those who are ascetics (of heretical sects), and to those who have committed suicide, 90. To women who have joined a heretical sect, who through lust live (with many men), who have caused an abortion, have killed their husbands, or drink spirituous liquor. 91. A student does not break his vow by carrying out (to the place of cremation) his own dead teacher (akarya), sub-teacher (upadhyaya), father, mother, or Guru. 92. Let him carry out a dead Sudra by the southern gate of the town, but (the corpses of) twice-born men, as is proper, by the western, northern, or eastern (gates). 93. The taint of impurity does not fall on kings, and those engaged in the performance of a vow, or of a Sattra; for the (first are) seated on the throne of Indra, and the (last two are) ever pure like Brahman. 94. For a king, on the throne of magnanimity, immediate purification is prescribed, and the reason for that is that he is seated (there) for the protection of (his) subjects. 95. (The same rule applies to the kinsmen) of those who have fallen in a riot or a battle, (of those who have been killed) by lightning or by the king, and (of those who perished fighting) for cows and Brahmanas, and to those whom the king wishes (to be pure). 96. A king is an incarnation of the eight guardian deities of the world, the Moon, the Fire, the Sun, the Wind, Indra, the Lords of wealth and water (Kubera and Varuna), and Yama. 97. Because the king is pervaded by those lords of the world, no impurity is ordained for him; for purity and impurity of mortals is caused and removed by (those) lords of the world. 98. By him who is slain in battle with brandished weapons according to the law of the Kshatriyas, a (Srauta) sacrifice is instantly completed, and so is the period of impurity (caused by his death); that is a settled rule. 99. (At the end of the period of impurity) a Brahmana who has performed the necessary rites, becomes pure by touching water, a Kshatriya by touching the animal on which he rides, and his weapons, a Vaisya by touching his goad or the nose-string (of his oxen), a Sudra by touching his staff. 100. Thus the purification (required) on (the death of) Sapindas has been explained to you, O best of twice-born men; hear now the manner in which men are purified on the death of any (relative who is) not a Sapinda. 101. A Brahmana, having carried out a dead Brahmana who is not a Sapinda, as (if he were) a (near) relative, or a near relative of his mother, becomes pure after three days; 102. But if he eats the food of the (Sapindas of the deceased), he is purified in ten days, (but) in one day, if he does not eat their food nor dwells in their house. 103. Having voluntarily followed a corpse, whether (that of) a paternal kinsman or (of) a stranger, he becomes pure by bathing, dressed in his clothes, by touching fire and eating clarified butter. 104. Let him not allow a dead Brahmana to be carried out by a Sudra, while men of the same caste are at hand; for that burnt-offering which is defiled by a Sudra's touch is detrimental to (the deceased's passage to) heaven. 105. The knowledge (of Brahman) austerities, fire, (holy) food, earth, (restraint of) the internal organ, water, smearing (with cowdung), the wind, sacred rites, the sun, and time are the purifiers of corporeal (beings). 106. Among all modes of purification, purity in (the acquisition of) wealth is declared to be the best; for he is pure who gains wealth with clean hands, not he who purifies himself with earth and water. 107. The learned are purified by a forgiving disposition, those who have committed forbidden actions by liberality, secret sinners by muttering (sacred texts), and those who best know the Veda by austerities. 108. By earth and water is purified what ought to be made pure, a river by its current, a woman whose thoughts have been impure by the menstrual secretion, a Brahmana by abandoning the world (samnyasa). 109. The body is cleansed by water, the internal organ is purified by truthfulness, the individual soul by sacred learning and austerities, the intellect by (true) knowledge. 110. Thus the precise rules for the purification of the body have been declared to you; hear now the decision (of the law) regarding the purification of the various (inanimate) things. 111. The wise ordain that all (objects) made of metal, gems, and anything made of stone are to be cleansed with ashes, earth, and water. 112. A golden vessel which shows no stains, becomes pure with water alone, likewise what is produced in water (as shells and coral), what is made of stone, and a silver (vessel) not enchased. 113. From the union of water and fire arose the glittering gold and silver; those two, therefore, are best purified by (the elements) from which they sprang. 114. Copper, iron, brass, pewter, tin, and lead must be cleansed, as may be suitable (for each particular case), by alkaline (substances), acids or water. 115. The purification prescribed for all (sorts of) liquids is by passing two blades of Kusa grass through them, for solid things by sprinkling (them with water), for (objects) made of wood by planing them. 116. At sacrifices the purification of (the Soma cups called) Kamasas and Grahas, and of (other) sacrificial vessels (takes place) by rubbing (them) with the hand, and (afterwards) rinsing (them with water). 117. The Karu and (the spoons called) Sruk and Sruva must be cleaned with hot water, likewise (the wooden sword, called) Sphya, the winnowing-basket (Surpa), the cart (for bringing the grain), the pestle and the mortar. 118. The manner of purifying large quantities of grain and of cloth is to sprinkle them with water; but the purification of small quantities is prescribed (to take place) by washing them. 119. Skins and (objects) made of split cane must be cleaned like clothes; vegetables, roots, and fruit like grain; 120. Silk and woollen stuffs with alkaline earth; blankets with pounded Arishta (fruit); Amsupattas with Bel fruit; linen cloth with (a paste of) yellow mustard. 121. A man who knows (the law) must purify conch-shells, horn, bone and ivory, like linen cloth, or with a mixture of cow's urine and water. 122. Grass, wood, and straw become pure by being sprinkled (with water), a house by sweeping and smearing (it with cowdung or whitewash), an earthen (vessel) by a second burning. 123. An earthen vessel which has been defiled by spirituous liquor, urine, ordure, saliva, pus or blood cannot be purified by another burning. 124. Land is purified by (the following) five (modes, viz.) by sweeping, by smearing (it with cowdung), by sprinkling (it with cows' urine or milk), by scraping, and by cows staying (on it during a day and night). 125. (Food) which has been pecked at by birds, smelt at by cows, touched (with the foot), sneezed on, or defiled by hair or insects, becomes pure by scattering earth (over it). 126. As long as the (foul) smell does not leave an (object) defiled by impure substances, and the stain caused by them (does not disappear), so long must earth and water be applied in cleansing (inanimate) things. 127. The gods declared three things (to be) pure to Brahmanas, that (on which) no (taint is) visible, what has been washed with water, and what has been commended (as pure) by the word (of a Brahmana). 128. Water, sufficient (in quantity) in order to slake the thirst of a cow, possessing the (proper) smell, colour, and taste, and unmixed with impure substances, is pure, if it is collected on (pure) ground. 129. The hand of an artisan is always pure, so is (every vendible commodity) exposed for sale in the market, and food obtained by begging which a student holds (in his hand) is always fit for use; that is a settled rule. 130. The mouth of a woman is always pure, likewise a bird when he causes a fruit to fall; a calf is pure on the flowing of the milk, and a dog when he catches a deer. 131. Manu has declared that the flesh (of an animal) killed by dogs is pure, likewise (that) of a (beast) slain by carnivorous (animals) or by men of low caste (Dasyu), such as Kandalas. 132. All those cavities (of the body) which lie above the navel are pure, (but) those which are below the navel are impure, as well as excretions that fall from the body. 133. Flies, drops of water, a shadow, a cow, a horse, the rays of the sun, dust, earth, the wind, and fire one must know to be pure to the touch. 134. In order to cleanse (the organs) by which urine and faeces are ejected, earth and water must be used, as they may be required, likewise in removing the (remaining ones among) twelve impurities of the body. 135. Oily exudations, semen, blood, (the fatty substance of the) brain, urine, faeces, the mucus of the nose, ear-wax, phlegm, tears, the rheum of the eyes, and sweat are the twelve impurities of human (bodies). 136. He who desires to be pure, must clean the organ by one (application of) earth, the anus by (applying earth) three (times), the (left) hand alone by (applying it) ten (times), and both (hands) by (applying it) seven (times). 137. Such is the purification ordained for householders; (it shall be) double for students, treble for hermits, but quadruple for ascetics. 138. When he has voided urine or faeces, let him, after sipping water, sprinkle the cavities, likewise when he is going to recite the Veda, and always before he takes food. 139. Let him who desires bodily purity first sip water three times, and then twice wipe his mouth; but a woman and a Sudra (shall perform each act) once (only). 140. Sudras who live according to the law, shall each month shave (their heads); their mode of purification (shall be) the same as that of Vaisyas, and their food the fragments of an Aryan's meal. 141. Drops (of water) from the mouth which do not fall on a limb, do not make (a man) impure, nor the hair of the moustache entering the mouth, nor what adheres to the teeth. 142. Drops which trickle on the feet of him who offers water for sipping to others, must be considered as equal to (water collected on the ground; they render him not impure. 143. He who, while carrying anything in any manner, is touched by an impure (person or thing), shall become pure, if he performs an ablution, without putting down that object. 144. He who has vomited or purged shall bathe, and afterwards eat clarified butter; but if (the attack comes on) after he has eaten, let him only sip water; bathing is prescribed for him who has had intercourse with a woman. 145. Though he may be (already) pure, let him sip water after sleeping, sneezing, eating, spitting, telling untruths, and drinking water, likewise when he is going to study the Veda. 146. Thus the rules of personal purification for men of all castes, and those for cleaning (inanimate) things, have been fully declared to you: hear now the duties of women. 147. By a girl, by a young woman, or even by an aged one, nothing must be done independently, even in her own house. 148. In childhood a female must be subject to her father, in youth to her husband, when her lord is dead to her sons; a woman must never be independent. 149. She must not seek to separate herself from her father, husband, or sons; by leaving them she would make both (her own and her husband's) families contemptible. 150. She must always be cheerful, clever in (the management of her) household affairs, careful in cleaning her utensils, and economical in expenditure. 151. Him to whom her father may give her, or her brother with the father's permission, she shall obey as long as he lives, and when he is dead, she must not insult (his memory). 152. For the sake of procuring good fortune to (brides), the recitation of benedictory texts (svastyayana), and the sacrifice to the Lord of creatures (Pragapati) are used at weddings; (but) the betrothal (by the father or guardian) is the cause of (the husband's) dominion (over his wife). 153. The husband who wedded her with sacred texts, always gives happiness to his wife, both in season and out of season, in this world and in the next. 154. Though destitute of virtue, or seeking pleasure (elsewhere), or devoid of good qualities, (yet) a husband must be constantly worshipped as a god by a faithful wife. 155. No sacrifice, no vow, no fast must be performed by women apart (from their husbands); if a wife obeys her husband, she will for that (reason alone) be exalted in heaven. 156. A faithful wife, who desires to dwell (after death) with her husband, must never do anything that might displease him who took her hand, whether he be alive or dead. 157. At her pleasure let her emaciate her body by (living on) pure flowers, roots, and fruit; but she must never even mention the name of another man after her husband has died. 158. Until death let her be patient (of hardships), self-controlled, and chaste, and strive (to fulfil) that most excellent duty which (is prescribed) for wives who have one husband only. 159. Many thousands of Brahmanas who were chaste from their youth, have gone to heaven without continuing their race. 160. A virtuous wife who after the death of her husband constantly remains chaste, reaches heaven, though she have no son, just like those chaste men. 161. But a woman who from a desire to have offspring violates her duty towards her (deceased) husband, brings on herself disgrace in this world, and loses her place with her husband (in heaven). 162. Offspring begotten by another man is here not (considered lawful), nor (does offspring begotten) on another man's wife (belong to the begetter), nor is a second husband anywhere prescribed for virtuous women. 163. She who cohabits with a man of higher caste, forsaking her own husband who belongs to a lower one, will become contemptible in this world, and is called a remarried woman (parapurva). 164. By violating her duty towards her husband, a wife is disgraced in this world, (after death) she enters the womb of a jackal, and is tormented by diseases (the punishment of) her sin. 165. She who, controlling her thoughts, words, and deeds, never slights her lord, resides (after death) with her husband (in heaven), and is called a virtuous (wife). 166. In reward of such conduct, a female who controls her thoughts, speech, and actions, gains in this (life) highest renown, and in the next (world) a place near her husband. 167. A twice-born man, versed in the sacred law, shall burn a wife of equal caste who conducts herself thus and dies before him, with (the sacred fires used for) the Agnihotra, and with the sacrificial implements. 168. Having thus, at the funeral, given the sacred fires to his wife who dies before him, he may marry again, and again kindle (the fires). 169. (Living) according to the (preceding) rules, he must never neglect the five (great) sacrifices, and, having taken a wife, he must dwell in (his own) house during the second period of his life. Sacred Texts Index Hinduism Index Laws of Manu Index Previous Next CHAPTER VI. 1. A twice-born Snataka, who has thus lived according to the law in the order of householders, may, taking a firm resolution and keeping his organs in subjection, dwell in the forest, duly (observing the rules given below). 2. When a householder sees his (skin) wrinkled, and (his hair) white, and. the sons of his sons, then he may resort to the forest. 3. Abandoning all food raised by cultivation, and all his belongings, he may depart into the forest, either committing his wife to his sons, or accompanied by her. 4. Taking with him the sacred fire and the implements required for domestic (sacrifices), he may go forth from the village into the forest and reside there, duly controlling his senses. 5. Let him offer those five great sacrifices according to the rule, with various kinds of pure food fit for ascetics, or with herbs, roots, and fruit. 6. Let him wear a skin or a tattered garment; let him bathe in the evening or in the morning; and let him always wear (his hair in) braids, the hair on his body, his beard, and his nails (being unclipped). 7. Let him perform the Bali-offering with such food as he eats, and give alms according to his ability; let him honour those who come to his hermitage with alms consisting of water, roots, and fruit. 8. Let him be always industrious in privately reciting the Veda; let him be patient of hardships, friendly (towards all), of collected mind, ever liberal and never a receiver of gifts, and compassionate towards all living creatures. 9. Let him offer, according to the law, the Agnihotra with three sacred fires, never omitting the new-moon and full-moon sacrifices at the proper time. 10. Let him also offer the Nakshatreshti, the Agrayana, and the Katurmasya (sacrifices), as well as the Turayana and likewise the Dakshayana, in due order. 11. With pure grains, fit for ascetics, which grow in spring and in autumn, and which he himself has collected, let him severally prepare the sacrificial cakes (purodasa) and the boiled messes (karu), as the law directs. 12. Having offered those most pure sacrificial viands, consisting of the produce of the forest, he may use the remainder for himself, (mixed with) salt prepared by himself. 13. Let him eat vegetables that grow on dry land or in water, flowers, roots, and fruits, the productions of pure trees, and oils extracted from forest-fruits. 14. Let him avoid honey, flesh, and mushrooms growing on the ground (or elsewhere, the vegetables called) Bhustrina, and Sigruka, and the Sleshmantaka fruit. 15. Let him throw away in the month of Asvina the food of ascetics, which he formerly collected, likewise his worn-out clothes and his vegetables, roots, and fruit. 16. Let him not eat anything (grown on) ploughed (land), though it may have been thrown away by somebody, nor roots and fruit grown in a village, though (he may be) tormented (by hunger). 17. He may eat either what has been cooked with fire, or what has been ripened by time; he either may use a stone for grinding, or his teeth may be his mortar. 18. He may either at once (after his daily meal) cleanse (his vessel for collecting food), or lay up a store sufficient for a month, or gather what suffices for six months or for a year. 19. Having collected food according to his ability, he may either eat at night (only), or in the day-time (only), or at every fourth meal-time, or at every eighth. 20. Or he may live according to the rule of the lunar penance (Kandrayana, daily diminishing the quantity of his food) in the bright (half of the month) and (increasing it) in the dark (half); or he may eat on the last days of each fortnight, once (a day only), boiled barley-gruel. 21. Or he may constantly subsist on flowers, roots, and fruit alone, which have been ripened by time and have fallen spontaneously, following the rule of the (Institutes) of Vikhanas. 22. Let him either roll about on the ground, or stand during the day on tiptoe, (or) let him alternately stand and sit down; going at the Savanas (at sunrise, at midday, and at sunset) to water in the forest (in order to bathe). 23. In summer let him expose himself to the heat of five fires, during the rainy season live under the open sky, and in winter be dressed in wet clothes, (thus) gradually increasing (the rigour of) his austerities. 24. When he bathes at the three Savanas (sunrise, midday, and sunset), let him offer libations of water to the manes and the gods, and practising harsher and harsher austerities, let him dry up his bodily frame. 25. Having reposited the three sacred fires in himself, according to the prescribed rule, let him live without a fire, without a house, wholly silent, subsisting on roots and fruit, 26. Making no effort (to procure) things that give pleasure, chaste, sleeping on the bare ground, not caring for any shelter, dwelling at the roots of trees. 27. From Brahmanas (who live as) ascetics, let him receive alms, (barely sufficient) to support life, or from other householders of the twice-born (castes) who reside in the forest. 28. Or (the hermit) who dwells in the forest may bring (food) from a village, receiving it either in a hollow dish (of leaves), in (his naked) hand, or in a broken earthen dish, and may eat eight mouthfuls. 29. These and other observances must a Brahmana who dwells in the forest diligently practise, and in order to attain complete (union with) the (supreme) Soul, (he must study) the various sacred texts contained in the Upanishads, 30. (As well as those rites and texts) which have been practised and studied by the sages (Rishis), and by Brahmana householders, in order to increase their knowledge (of Brahman), and their austerity, and in order to sanctify their bodies; 31. Or let him walk, fully determined and going straight on, in a north-easterly direction, subsisting on water and air, until his body sinks to rest. 32. A Brahmana, having got rid of his body by one of those modes practised by the great sages, is exalted in the world of Brahman, free from sorrow and fear. 33. But having thus passed the third part of (a man's natural term of) life in the forest, he may live as an ascetic during the fourth part of his existence, after abandoning all attachment to worldly objects. 34. He who after passing from order to order, after offering sacrifices and subduing his senses, becomes, tired with (giving) alms and offerings of food, an ascetic, gains bliss after death. 35. When he has paid the three debts, let him apply his mind to (the attainment of) final liberation; he who seeks it without having paid (his debts) sinks downwards. 36. Having studied the Vedas in accordance with the rule, having begat sons according to the sacred law, and having offered sacrifices according to his ability, he may direct his mind to (the attainment of) final liberation. 37. A twice-born man who seeks final liberation, without having studied the Vedas, without having begotten sons, and without having offered sacrifices, sinks downwards. 38. Having performed the Ishti, sacred to the Lord of creatures (Pragapati), where (he gives) all his property as the sacrificial fee, having reposited the sacred fires in himself, a Brahmana may depart from his house (as an ascetic). 39. Worlds, radiant in brilliancy, become (the portion) of him who recites (the texts regarding) Brahman and departs from his house (as an ascetic), after giving a promise of safety to all created beings. 40. For that twice-born man, by whom not the smallest danger even is caused to created beings, there will be no danger from any (quarter), after he is freed from his body. 41. Departing from his house fully provided with the means of purification (Pavitra), let him wander about absolutely silent, and caring nothing for enjoyments that may be offered (to him). 42. Let him always wander alone, without any companion, in order to attain (final liberation), fully understanding that the solitary (man, who) neither forsakes nor is forsaken, gains his end. 43. He shall neither possess a fire, nor a dwelling, he may go to a village for his food, (he shall be) indifferent to everything, firm of purpose, meditating (and) concentrating his mind on Brahman. 44. A potsherd (instead of an alms-bowl), the roots of trees (for a dwelling), coarse worn-out garments, life in solitude and indifference towards everything, are the marks of one who has attained liberation. 45. Let him not desire to die, let him not desire to live; let him wait for (his appointed) time, as a servant (waits) for the payment of his wages. 46. Let him put down his foot purified by his sight, let him drink water purified by (straining with) a cloth, let him utter speech purified by truth, let him keep his heart pure. 47. Let him patiently bear hard words, let him not insult anybody, and let him not become anybody's enemy for the sake of this (perishable) body. 48. Against an angry man let him not in return show anger, let him bless when he is cursed, and let him not utter speech, devoid of truth, scattered at the seven gates. 49. Delighting in what refers to the Soul, sitting (in the postures prescribed by the Yoga), independent (of external help), entirely abstaining from sensual enjoyments, with himself for his only companion, he shall live in this world, desiring the bliss (of final liberation). 50. Neither by (explaining) prodigies and omens, nor by skill in astrology and palmistry, nor by giving advice and by the exposition (of the Sastras), let him ever seek to obtain alms. 51. Let him not (in order to beg) go near a house filled with hermits, Brahmanas, birds, dogs, or other mendicants. 52. His hair, nails, and beard being clipped, carrying an alms-bowl, a staff, and a water-pot, let him continually wander about, controlling himself and not hurting any creature. 53. His vessels shall not be made of metal, they shall be free from fractures; it is ordained that they shall be cleansed with water, like (the cups, called) Kamasa, at a sacrifice. 54. A gourd, a wooden bowl, an earthen (dish), or one made of split cane, Manu, the son of Svayambhu, has declared (to be) vessels (suitable) for an ascetic. 55. Let him go to beg once (a day), let him not be eager to obtain a large quantity (of alms); for an ascetic who eagerly seeks alms, attaches himself also to sensual enjoyments. 56. When no smoke ascends from (the kitchen), when the pestle lies motionless, when the embers have been extinguished, when the people have finished their meal, when the remnants in the dishes have been removed, let the ascetic always go to beg. 57. Let him not be sorry when he obtains nothing, nor rejoice when he obtains (something), let him (accept) so much only as will sustain life, let him not care about the (quality of his) utensils. 58. Let him disdain all (food) obtained in consequence of humble salutations, (for) even an ascetic who has attained final liberation, is bound (with the fetters of the Samsara) by accepting (food given) in consequence of humble salutations. 59. By eating little, and by standing and sitting in solitude, let him restrain his senses, if they are attracted by sensual objects. 60. By the restraint of his senses, by the destruction of love and hatred, and by the abstention from injuring the creatures, he becomes fit for immortality. 61. Let him reflect on the transmigrations of men, caused by their sinful deeds, on their falling into hell, and on the torments in the world of Yama, 62. On the separation from their dear ones, on their union with hated men, on their being overpowered by age and being tormented with diseases, 63. On the departure of the individual soul from this body and its new birth in (another) womb, and on its wanderings through ten thousand millions of existences, 64. On the infliction of pain on embodied (spirits), which is caused by demerit, and the gain of eternal bliss, which is caused by the attainment of their highest aim, (gained through) spiritual merit. 65. By deep meditation let him recognise the subtile nature of the supreme Soul, and its presence in all organisms, both the highest and the lowest. 66. To whatever order he may be attached, let him, though blemished (by a want of the external marks), fulfil his duty, equal-minded towards all creatures; (for) the external mark (of the order) is not the cause of (the acquisition of) merit. 67. Though the fruit of the Kataka tree (the clearing-nut) makes water clear, yet the (latter) does not become limpid in consequence of the mention of the (fruit's) name. 68. In order to preserve living creatures, let him always by day and by night, even with pain to his body, walk, carefully scanning the ground. 69. In order to expiate (the death) of those creatures which he unintentionally injures by day or by night, an ascetic shall bathe and perform six suppressions of the breath. 70. Three suppressions of the breath even, performed according to the rule, and accompanied with the (recitation of the) Vyahritis and of the syllable Om, one must know to be the highest (form of) austerity for every Brahmana. 71. For as the impurities of metallic ores, melted in the blast (of a furnace), are consumed, even so the taints of the organs are destroyed through the suppression of the breath. 72. Let him destroy the taints through suppressions of the breath, (the production of) sin by fixed attention, all sensual attachments by restraining (his senses and organs), and all qualities that are not lordly by meditation. 73. Let him recognise by the practice of meditation the progress of the individual soul through beings of various kinds, (a progress) hard to understand for unregenerate men. 74. He who possesses the true insight (into the nature of the world), is not fettered by his deeds; but he who is destitute of that insight, is drawn into the circle of births and deaths. 75. By not injuring any creatures, by detaching the senses (from objects of enjoyment), by the rites prescribed in the Veda, and by rigorously practising austerities, (men) gain that state (even) in this (world). 76-77. Let him quit this dwelling, composed of the five elements, where the bones are the beams, which is held together by tendons (instead of cords), where the flesh and the blood are the mortar, which is thatched with the skin, which is foul-smelling, filled with urine and ordure, infested by old age and sorrow, the seat of disease, harassed by pain, gloomy with passion, and perishable. 78. He who leaves this body, (be it by necessity) as a tree (that is torn from) the river-bank, or (freely) like a bird (that) quits a tree, is freed from the misery (of this world, dreadful like) a shark. 79. Making over (the merit of his own) good actions to his friends and (the guilt of) his evil deeds to his enemies, he attains the eternal Brahman by the practice of meditation. 80. When by the disposition (of his heart) he becomes indifferent to all objects, he obtains eternal happiness both in this world and after death. 81. He who has in this manner gradually given up all attachments and is freed from all the pairs (of opposites), reposes in Brahman alone. 82. All that has been declared (above) depends on meditation; for he who is not proficient in the knowledge of that which refers to the Soul reaps not the full reward of the performance of rites. 83. Let him constantly recite (those texts of) the Veda which refer to the sacrifice, (those) referring to the deities, and (those) which treat of the Soul and are contained in the concluding portions of the Veda (Vedanta). 84. That is the refuge of the ignorant, and even that (the refuse) of those who know (the meaning of the Veda); that is (the protection) of those who seek (bliss in) heaven and of those who seek endless (beatitude). 85. A twice-born man who becomes an ascetic, after the successive performance of the above-mentioned acts, shakes off sin here below and reaches the highest Brahman. 86. Thus the law (valid) for self-restrained ascetics has been explained to you; now listen to the (particular) duties of those who give up (the rites prescribed by) the Veda. 87. The student, the householder, the hermit, and the ascetic, these (constitute) four separate orders, which all spring from (the order of) householders. 88. But all (or) even (any of) these orders, assumed successively in accordance with the Institutes (of the sacred law), lead the Brahmana who acts by the preceding (rules) to the highest state. 89. And in accordance with the precepts of the Veda and of the Smriti, the housekeeper is declared to be superior to all of them; for he supports the other three. 90. As all rivers, both great and small, find a resting-place in the ocean, even so men of all orders find protection with householders 91. By twice-born men belonging to (any of) these four orders, the tenfold law must be ever carefully obeyed. 92. Contentment, forgiveness, self-control, abstention from unrighteously appropriating anything, (obedience to the rules of) purification, coercion of the organs, wisdom, knowledge (of the supreme Soul), truthfulness, and abstention from anger, (form) the tenfold law. 93. Those Brahmanas who thoroughly study the tenfold law, and after studying obey it, enter the highest state. 94. A twice-born man who, with collected mind, follows the tenfold law and has paid his (three) debts, may, after learning the Vedanta according to the prescribed rule, become an ascetic. 95. Having given up (the performance of) all rites, throwing off the guilt of his (sinful) acts, subduing his organs and having studied the Veda, he may live at his ease under the protection of his son. 96. He who has thus given up (the performance of) all rites, who is solely intent on his own (particular) object, (and) free from desires, destroys his guilt by his renunciation and obtains the highest state. 97. Thus the fourfold holy law of Brahmanas, which after death (yields) imperishable rewards, has been declared to you; now learn the duty of kings. Sacred Texts Index Hinduism Index Laws of Manu Index Previous Next CHAPTER VII. 1. I will declare the duties of kings, (and) show how a king should conduct himself, how he was created, and how (he can obtain) highest success. 2. A Kshatriya, who has received according to the rule the sacrament prescribed by the Veda, must duly protect this whole (world). 3. For, when these creatures, being without a king, through fear dispersed in all directions, the Lord created a king for the protection of this whole (creation), 4. Taking (for that purpose) eternal particles of Indra, of the Wind, of Yama, of the Sun, of Fire, of Varuna, of the Moon, and of the Lord of wealth (Kubera). 5. Because a king has been formed of particles of those lords of the gods, he therefore surpasses all created beings in lustre; 6. And, like the sun, he burns eyes and hearts; nor can anybody on earth even gaze on him. 7. Through his (supernatural) power he is Fire and Wind, he Sun and Moon, he the Lord of justice (Yama), he Kubera, he Varuna, he great Indra. 8. Even an infant king must not be despised, (from an idea) that he is a (mere) mortal; for he is a great deity in human form. 9. Fire burns one man only, if he carelessly approaches it, the fire of a king's (anger) consumes the (whole) family, together with its cattle and its hoard of property. 10. Having fully considered the purpose, (his) power, and the place and the time, he assumes by turns many (different) shapes for the complete attainment of justice. 11. He, in whose favour resides Padma, the goddess of fortune, in whose valour dwells victory, in whose anger abides death, is formed of the lustre of all (gods). 12. The (man), who in his exceeding folly hates him, will doubtlessly perish; for the king quickly makes up his mind to destroy such (a man). 13. Let no (man), therefore, transgress that law which favourites, nor (his orders) which inflict pain on those in disfavour. 14. For the (king's) sake the Lord formerly created his own son, Punishment, the protector of all creatures, (an incarnation of) the law, formed of Brahman's glory. 15. Through fear of him all created beings, both the immovable and the movable, allow themselves to be enjoyed and swerve not from their duties. 16. Having fully considered the time and the place (of the offence), the strength and the knowledge (of the offender), let him justly inflict that (punishment) on men who act unjustly. 17. Punishment is (in reality) the king (and) the male, that the manager of affairs, that the ruler, and that is called the surety for the four orders' obedience to the law. 18. Punishment alone governs all created beings, punishment alone protects them, punishment watches over them while they sleep; the wise declare punishment (to be identical with) the law. 19. If (punishment) is properly inflicted after (due) consideration, it makes all people happy; but inflicted without consideration, it destroys everything. 20. If the king did not, without tiring, inflict punishment on those worthy to be punished, the stronger would roast the weaker, like fish on a spit; 21. The crow would eat the sacrificial cake and the dog would lick the sacrificial viands, and ownership would not remain with any one, the lower ones would (usurp the place of) the higher ones. 22. The whole world is kept in order by punishment, for a guiltless man is hard to find; through fear of punishment the whole world yields the enjoyments (which it owes). 23. The gods, the Danavas, the Gandharvas, the Rakshasas, the bird and snake deities even give the enjoyments (due from them) only, if they are tormented by (the fear of) punishment. 24. All castes (varna) would be corrupted (by intermixture), all barriers would be broken through, and all men would rage (against each other) in consequence of mistakes with respect to punishment. 25. But where Punishment with a black hue and red eyes stalks about, destroying sinners, there the subjects are not disturbed, provided that he who inflicts it discerns well. 26. They declare that king to be a just inflicter of punishment, who is truthful, who acts after due consideration, who is wise, and who knows (the respective value of) virtue, pleasure, and wealth. 27. A king who properly inflicts (punishment), prospers with respect to (those) three (means of happiness); but he who is voluptuous, partial, and deceitful will be destroyed, even through the (unjust) punishment (which he inflicts). 28. Punishment (possesses) a very bright lustre, and is hard to be administered by men with unimproved minds; it strikes down the king who swerves from his duty, together with his relatives. 29. Next it will afflict his castles, his territories, the whole world together with the movable and immovable (creation), likewise the sages and the gods, who (on the failure of offerings) ascend to the sky. 30. (Punishment) cannot be inflicted justly by one who has no assistant, (nor) by a fool, (nor) by a covetous man, (nor) by one whose mind is unimproved, (nor) by one addicted to sensual pleasures. 31. By him who is pure (and) faithful to his promise, who acts according to the Institutes (of the sacred law), who has good assistants and is wise, punishment can be (justly) inflicted. 32. Let him act with justice in his own domain, with rigour chastise his enemies, behave without duplicity towards his friends, and be lenient towards Brahmanas. 33. The fame of a king who behaves thus, even though he subsist by gleaning, is spread in the world, like a drop of oil on water. 34. But the fame of a king who acts in a contrary manner and who does not subdue himself, diminishes in extent among men like a drop of clarified butter in water. 35. The king has been created (to be) the protector of the castes (varna) and orders, who, all according to their rank, discharge their several duties. 36. Whatever must be done by him and by his servants for the protection of his people, that I will fully declare to you in due order. 37. Let the king, after rising early in the morning, worship Brahmanas who are well versed in the threefold sacred science and learned (in polity), and follow their advice. 38. Let him daily worship aged Brahmanas who know the Veda and are pure; for he who always worships aged men, is honoured even by Rakshasas. 39. Let him, though he may already be modest, constantly learn modesty from them; for a king who is modest never perishes. 40. Through a want of modesty many kings have perished, together with their belongings; through modesty even hermits in the forest have gained kingdoms. 41. Through a want of humility Vena perished, likewise king Nahusha, Sudas, the son of Pigavana, Sumukha, and Nemi. 42. But by humility Prithu and Manu gained sovereignty, Kubera the position of the Lord of wealth, and the son of Gadhi the rank of a Brahmana. 43. From those versed in the three Vedas let him learn the threefold (sacred science), the primeval science of government, the science of dialectics, and the knowledge of the (supreme) Soul; from the people (the theory of) the (various) trades and professions. 44. Day and night he must strenuously exert himself to conquer his senses; for he (alone) who has conquered his own senses, can keep his subjects in obedience. 45. Let him carefully shun the ten vices, springing from love of pleasure, and the eight, proceeding from wrath, which (all) end in misery. 46. For a king who is attached to the vices springing from love of pleasure, loses his wealth and his virtue, but (he who is given) to those arising from anger, (loses) even his life. 47. Hunting, gambling, sleeping by day, censoriousness, (excess with) women, drunkenness, (an inordinate love for) dancing, singing, and music, and useless travel are the tenfold set (of vices) springing from love of pleasure. 48. Tale-bearing, violence, treachery, envy, slandering, (unjust) seizure of property, reviling, and assault are the eightfold set (of vices) produced by wrath. 49. That greediness which all wise men declare to be the root even of both these (sets), let him carefully conquer; both sets (of vices) are produced by that. 50. Drinking, dice, women, and hunting, these four (which have been enumerated) in succession, he must know to be the most pernicious in the set that springs from love of pleasure. 51. Doing bodily injury, reviling, and the seizure of property, these three he must know to be the most pernicious in the set produced by wrath. 52. A self-controlled (king) should know that in this set of seven, which prevails everywhere, each earlier-named vice is more abominable (than those named later). 53. (On a comparison) between vice and death, vice is declared to be more pernicious; a vicious man sinks to the nethermost (hell), he who dies, free from vice, ascends to heaven. 54. Let him appoint seven or eight ministers whose ancestors have been royal servants, who are versed in the sciences, heroes skilled in the use of weapons and descended from (noble) families and who have been tried. 55. Even an undertaking easy (in itself) is (sometimes) hard to be accomplished by a single man; how much (harder is it for a king), especially (if he has) no assistant, (to govern) a kingdom which yields great revenues. 56. Let him daily consider with them the ordinary (business, referring to) peace and war, (the four subjects called) sthana, the revenue, the (manner of) protecting (himself and his kingdom), and the sanctification of his gains (by pious gifts). 57. Having (first) ascertained the opinion of each (minister) separately and (then the views) of all together, let him do what is (most) beneficial for him in his affairs. 58. But with the most distinguished among them all, a learned Brahmana, let the king deliberate on the most important affairs which relate to the six measures of royal policy. 59. Let him, full of confidence, always entrust to that (official) all business; having taken his final resolution with him, let him afterwards begin to act. 60. He must also appoint other officials, (men) of integrity, (who are) wise, firm, well able to collect money, and well tried. 61. As many persons as the due performance of his business requires, so many skilful and clever (men), free from sloth, let him appoint. 62. Among them let him employ the brave, the skilful, the high-born, and the honest in (offices for the collection of) revenue, (e.g.) in mines, manufactures, and storehouses, (but) the timid in the interior of his palace. 63. Let him also appoint an ambassador who is versed in all sciences, who understands hints, expressions of the face and gestures, who is honest, skilful, and of (noble) family. 64. (Such) an ambassador is commended to a king (who is) loyal, honest, skilful, possessing a good memory, who knows the (proper) place and time (for action, who is) handsome, fearless, and eloquent. 65. The army depends on the official (placed in charge of it), the due control (of the subjects) on the army, the treasury and the (government of) the realm on the king, peace and its opposite (war) on the ambassador. 66. For the ambassador alone makes (kings') allies and separates allies; the ambassador transacts that business by which (kings) are disunited or not. 67. With respect to the affairs let the (ambassador) explore the expression of the countenance, the gestures and actions of the (foreign king) through the gestures and actions of his confidential (advisers), and (discover) his designs among his servants. 68. Having learnt exactly (from his ambassador) the designs of the foreign king, let (the king) take such measures that he does not bring evil on himself. 69. Let him settle in a country which is open and has a dry climate, where grain is abundant, which is chiefly (inhabited) by Aryans, not subject to epidemic diseases (or similar troubles), and pleasant, where the vassals are obedient and his own (people easily) find their livelihood. 70. Let him build (there) a town, making for his safety a fortress, protected by a desert, or a fortress built of (stone and) earth, or one protected by water or trees, or one (formed by an encampment of armed) men or a hill-fort. 71. Let him make every effort to secure a hill-fort, for amongst all those (fortresses mentioned) a hill-fort is distinguished by many superior qualities. 72. The first three of those (various kinds of fortresses) are inhabited by wild beasts, animals living in holes and aquatic animals, the last three by monkeys, men, and gods respectively. 73. As enemies do not hurt these (beings, when they are) sheltered by (their) fortresses, even so foes (can) not injure a king who has taken refuge in his fort. 74. One bowman, placed on a rampart, is a match in battle for one hundred (foes), one hundred for ten thousand; hence it is prescribed (in the Sastras that a king will posses) a fortress. 75. Let that (fort) be well supplied with weapons, money, grain and beasts of burden, with Brahmanas, with artisans, with engines, with fodder, and with water. 76. Let him cause to be built for himself, in the centre of it, a spacious palace, (well) protected, habitable in every season, resplendent (with whitewash), supplied with water and trees. 77. Inhabiting that, let him wed a consort of equal caste (varna), who possesses auspicious marks (on her body), and is born in a great family, who is charming and possesses beauty and excellent qualities. 78. Let him appoint a domestic priest (purohita) and choose officiating priests (ritvig); they shall perform his domestic rites and the (sacrifices) for which three fires are required. 79. A king shall offer various (Srauta) sacrifices at which liberal fees (are distributed), and in order to acquire merit, he shall give to Brahmanas enjoyments and wealth. 80. Let him cause the annual revenue in his kingdom to be collected by trusty (officials), let him obey the sacred law in (his transactions with) the people, and behave like a father towards all men. 81. For the various (branches of business) let him appoint intelligent supervisors; they shall inspect all (the acts) of those men who transact his business. 82. Let him honour those Brahmanas who have returned from their teacher's house (after studying the Veda); for that (money which is given) to Brahmanas is declared to be an imperishable treasure for kings. 83. Neither thieves nor foes can take it, nor can it be lost; hence an imperishable store must be deposited by kings with Brahmanas. 84. The offering made through the mouth of a Brahmana, which is neither spilt, nor falls (on the ground), nor ever perishes, is far more excellent than Agnihotras. 85. A gift to one who is not a Brahmana (yields) the ordinary (reward; a gift) to one who calls himself a Brahmana, a double (reward); a gift to a well-read Brahmana, a hundred-thousandfold (reward); (a gift) to one who knows the Veda and the Angas (Vedaparaga, a reward) without end. 86. For according to the particular qualities of the recipient and according to the faith (of the giver) a small or a great reward will be obtained for a gift in the next world. 87. A king who, while he protects his people, is defied by (foes), be they equal in strength, or stronger, or weaker, must not shrink from battle, remembering the duty of Kshatriyas. 88. Not to turn back in battle, to protect the people, to honour the Brahmanas, is the best means for a king to secure happiness. 89. Those kings who, seeking to slay each other in battle, fight with the utmost exertion and do not turn back, go to heaven. 90. When he fights with his foes in battle, let him not strike with weapons concealed (in wood), nor with (such as are) barbed, poisoned, or the points of which are blazing with fire. 91. Let him not strike one who (in flight) has climbed on an eminence, nor a eunuch, nor one who joins the palms of his hands (in supplication), nor one who (flees) with flying hair, nor one who sits down, nor one who says 'I am thine;' 92. Nor one who sleeps, nor one who has lost his coat of mail, nor one who is naked, nor one who is disarmed, nor one who looks on without taking part in the fight, nor one who is fighting with another (foe); 93. Nor one whose weapons are broken, nor one afflicted (with sorrow), nor one who has been grievously wounded, nor one who is in fear, nor one who has turned to flight; (but in all these cases let him) remember the duty (of honourable warriors). 94. But the (Kshatriya) who is slain in battle, while he turns back in fear, takes upon himself all the sin of his master, whatever (it may be); 95. And whatever merit (a man) who is slain in flight may have gained for the next (world), all that his master takes. 96. Chariots and horses, elephants, parasols, money, grain, cattle, women, all sorts of (marketable) goods and valueless metals belong to him who takes them (singly) conquering (the possessor). 97. A text of the Veda (declares) that (the soldiers) shall present a choice portion (of the booty) to the king; what has not been taken singly, must be distributed by the king among all the soldiers. 98. Thus has been declared the blameless, primeval law for warriors; from this law a Kshatriya must not depart, when he strikes his foes in battle. 99. Let him strive to gain what he has not yet gained; what he has gained let him carefully preserve; let him augment what he preserves, and what he has augmented let him bestow on worthy men. 100. Let him know that these are the four means for securing the aims of human (existence); let him, without ever tiring, properly employ them. 101. What he has not (yet) gained, let him seek (to gain) by (his) army; what he has gained, let him protect by careful attention; what he has protected, let him augment by (various modes of) increasing it; and what he has augmented, let him liberally bestow (on worthy men). 102. Let him be ever ready to strike, his prowess constantly displayed, and his secrets constantly concealed, and let him constantly explore the weaknesses of his foe. 103. Of him who is always ready to strike, the whole world stands in awe; let him therefore make all creatures subject to himself even by the employment of force. 104. Let him ever act without guile, and on no account treacherously; carefully guarding himself, let him always fathom the treachery which his foes employ. 105. His enemy must not know his weaknesses, but he must know the weaknesses of his enemy; as the tortoise (hides its limbs), even so let him secure the members (of his government against treachery), let him protect his own weak points. 106. Let him plan his undertakings (patiently meditating) like a heron; like a lion, let him put forth his strength; like a wolf, let him snatch (his prey); like a hare, let him double in retreat. 107. When he is thus engaged in conquest, let him subdue all the opponents whom he may find, by the (four) expedients, conciliation and the rest. 108. If they cannot be stopped by the three first expedients, then let him, overcoming them by force alone, gradually bring them to subjection. 109. Among the four expedients, conciliation and the rest, the learned always recommend conciliation and (the employment of) force for the prosperity of kingdoms. 110. As the weeder plucks up the weeds and preserves the corn, even so let the king protect his kingdom and destroy his opponents. 111. That king who through folly rashly oppresses his kingdom, (will), together with his relatives, ere long be deprived of his life and of his kingdom. 112. As the lives of living creatures are destroyed by tormenting their bodies, even so the lives of kings are destroyed by their oppressing their kingdoms. 113. In governing his kingdom let him always observe the (following) rules; for a king who governs his kingdom well, easily prospers. 114. Let him place a company of soldiers, commanded (by a trusty officer), the midst of two, three, five or hundreds of villages, (to be) a protection of the kingdom. 115. Let him appoint a lord over (each) village, as well as lords of ten villages, lords of twenty, lords of a hundred, and lords of a thousand. 116. The lord of one village himself shall inform the lord of ten villages of the crimes committed in his village, and the ruler of ten (shall make his report) to the ruler of twenty. 117. But the ruler of twenty shall report all such (matters) to the lord of a hundred, and the lord of a hundred shall himself give information to the lord of a thousand. 118. Those (articles) which the villagers ought to furnish daily to the king, such as food, drink, and fuel, the lord of one village shall obtain. 119. The ruler of ten (villages) shall enjoy one kula (as much land as suffices for one family), the ruler of twenty five kulas, the superintendent of a hundred villages (the revenues of) one village, the lord of a thousand (the revenues of) a town. 120. The affairs of these (officials), which are connected with (their) villages and their separate business, another minister of the king shall inspect, (who must be) loyal and never remiss; 121. And in each town let him appoint one superintendent of all affairs, elevated in rank, formidable, (resembling) a planet among the stars. 122. Let that (man) always personally visit by turns all those (other officials); let him properly explore their behaviour in their districts through spies (appointed to) each. 123. For the servants of the king, who are appointed to protect (the people), generally become knaves who seize the property of others; let him protect his subjects against such (men). 124. Let the king confiscate the whole property of those (officials) who, evil-minded, may take money from suitors, and banish them. 125. For women employed in the royal service and for menial servants, let him fix a daily maintenance, in proportion to their position and to their work. 126. One pana must be given (daily) as wages to the lowest, six to the highest, likewise clothing every six months and one drona of grain every month. 127. Having well considered (the rates of) purchase and (of) sale, (the length of) the road, (the expense for) food and condiments, the charges of securing the goods, let the king make the traders pay duty. 128. After (due) consideration the king shall always fix in his realm the duties and taxes in such a manner that both he himself and the man who does the work receive (their due) reward. 129. As the leech, the calf, and the bee take their food little by little, even so must the king draw from his realm moderate annual taxes. 130. A fiftieth part of (the increments on) cattle and gold may be taken by the king, and the eighth, sixth, or twelfth part of the crops. 131. He may also take the sixth part of trees, meat, honey, clarified butter, perfumes, (medical) herbs, substances used for flavouring food, flowers, roots, and fruit; 132. Of leaves, pot-herbs, grass, (objects) made of cane, skins, of earthen vessels, and all (articles) made of stone. 133. Though dying (with want), a king must not levy a tax on Srotriyas, and no Srotriya, residing in his kingdom, must perish from hunger. 134. The kingdom of that king, in whose dominions a Srotriya pines with hunger, will even, ere long, be afflicted by famine. 135. Having ascertained his learning in the Veda and (the purity of) his conduct, the king shall provide for him means of subsistence in accordance with the sacred law, and shall protect him in every way, as a father (protects) the lawful son of his body. 136. Whatever meritorious acts (such a Brahmana) performs under the full protection of the king, thereby the king's length of life, wealth, and kingdom increase. 137. Let the king make the common inhabitants of his realm who live by traffic, pay annually some trifle, which is called a tax. 138. Mechanics and artisans, as well as Sudras who subsist by manual labour, he may cause to work (for himself) one (day) in each month. 139. Let him not cut up his own root (by levying no taxes), nor the root of other (men) by excessive greed; for by cutting up his own root (or theirs), he makes himself or them wretched. 140. Let the king, having carefully considered (each) affair, be both sharp and gentle; for a king who is both sharp and gentle is highly respected. 141. When he is tired with the inspection of the business of men, let him place on that seat (of justice) his chief minister, (who must be) acquainted with the law, wise, self-controlled, and descended from a (noble) family. 142. Having thus arranged all the affairs (of) his (government), he shall zealously and carefully protect his subjects. 143. That (monarch) whose subjects are carried off by robbers (Dasyu) from his kingdom, while they loudly call (for help), and he and his servants are (quietly) looking on, is a dead and not a living (king). 144. The highest duty of a Kshatriya is to protect his subjects, for the king who enjoys the rewards, just mentioned, is bound to (discharge that) duty. 145. Having risen in the last watch of the night, having performed (the rite of) personal purification, having, with a collected mind, offered oblations in the fire, and having worshipped Brahmanas, he shall enter the hall of audience which must possess the marks (considered) auspicious (for a dwelling). 146. Tarrying there, he shall gratify all subjects (who come to see him by a kind reception) and afterwards dismiss them; having dismissed his subjects, he shall take counsel with his ministers. 147. Ascending the back of a hill or a terrace, (and) retiring (there) in a lonely place, or in a solitary forest, let him consult with them unobserved. 148. That king whose secret plans other people, (though) assembled (for the purpose), do not discover, (will) enjoy the whole earth, though he be poor in treasure. 149. At the time of consultation let him cause to be removed idiots, the dumb, the blind, and the deaf, animals, very aged men, women, barbarians, the sick, and those deficient in limbs. 150. (Such) despicable (persons), likewise animals, and particularly women betray secret council; for that reason he must be careful with respect to them. 151. At midday or at midnight, when his mental and bodily fatigues are over, let him deliberate, either with himself alone or with his (ministers), on virtue, pleasure, and wealth, 152. On (reconciling) the attainment of these (aims) which are opposed to each other, on bestowing his daughters in marriage, and on keeping his sons (from harm), 153. On sending ambassadors, on the completion of undertakings (already begun), on the behaviour of (the women in) his harem, and on the doings of his spies. 154. On the whole eightfold business and the five classes (of spies), on the goodwill or enmity and the conduct of the circle (of neighbours he must) carefully (reflect). 155. On the conduct of the middlemost (prince), on the doings of him who seeks conquest, on the behaviour of the neutral (king), and (on that) of the foe (let him) sedulously (meditate). 156. These (four) constituents (prakriti, form), briefly (speaking), the foundation of the circle (of neighbours); besides, eight others are enumerated (in the Institutes of Polity) and (thus) the (total) is declared to be twelve. 157. The minister, the kingdom, the fortress, the treasury, and the army are five other (constituent elements of the circle); for, these are mentioned in connexion with each (of the first twelve; thus the whole circle consists), briefly (speaking, of) seventy-two (constituent parts). 158. Let (the king) consider as hostile his immediate neighbour and the partisan of (such a) foe, as friendly the immediate neighbour of his foe, and as neutral (the king) beyond those two. 159. Let him overcome all of them by means of the (four) expedients, conciliation and the rest, (employed) either singly or conjointly, (or) by bravery and policy (alone). 160. Let him constantly think of the six measures of royal policy (guna, viz.) alliance, war, marching, halting, dividing the army, and seeking protection. 161. Having carefully considered the business (in hand), let him resort to sitting quiet or marching, alliance or war, dividing his forces or seeking protection (as the case may require). 162. But the king must know that there are two kinds of alliances and of wars, (likewise two) of both marching and sitting quiet, and two (occasions for) seeking protection.) 163. An alliance which yields present and future advantages, one must know to be of two descriptions, (viz.) that when one marches together (with an ally) and the contrary (when the allies act separately). 164. War is declared to be of two kinds, (viz.) that which is undertaken in season or out of season, by oneself and for one's own purposes, and (that waged to avenge) an injury done to a friend. 165. Marching (to attack) is said to be twofold, (viz. that undertaken) by one alone when an urgent matter has suddenly arisen, and (that undertaken) by one allied with a friend. 166. Sitting quiet is stated to be of two kinds, (viz. that incumbent) on one who has gradually been weakened by fate or in consequence of former acts, and (that) in favour of a friend. 167. If the army stops (in one place) and its master (in another) in order to effect some purpose, that is called by those acquainted with the virtues of the measures of royal policy, the twofold division of the forces. 168. Seeking refuge is declared to be of two kinds, (first) for the purpose of attaining an advantage when one is harassed by enemies, (secondly) in order to become known among the virtuous (as the protege of a powerful king). 169. When (the king) knows (that) at some future time his superiority (is) certain, and (that) at the time present (he will suffer) little injury, then let him have recourse to peaceful measures. 170. But when he thinks all his subjects to be exceedingly contented, and (that he) himself (is) most exalted (in power), then let him make war. 171. When he knows his own army to be cheerful in disposition and strong, and (that) of his enemy the reverse, then let him march against his foe. 172. But if he is very weak in chariots and beasts of burden and in troops, then let him carefully sit quiet, gradually conciliating his foes. 173. When the king knows the enemy to be stronger in every respect, then let him divide his army and thus achieve his purpose. 174. But when he is very easily assailable by the forces of the enemy, then let him quickly seek refuge with a righteous, powerful king. 175. That (prince) who will coerce both his (disloyal) subjects and the army of the foe, let him ever serve with every effort like a Guru. 176. When, even in that (condition), he sees (that) evil is caused by (such) protection, let him without hesitation have recourse to war. 177. By all (the four) expedients a politic prince must arrange (matters so) that neither friends, nor neutrals, nor foes are superior to himself. 178. Let him fully consider the future and the immediate results of all undertakings, and the good and bad sides of all past (actions). 179. He who knows the good and the evil (which will result from his acts) in the future, is quick in forming resolutions for the present, and understands the consequences of past (actions), will not be conquered. 180. Let him arrange everything in such a manner that no ally, no neutral or foe may injure him; that is the sum of political wisdom. 181. But if the king undertakes an expedition against a hostile kingdom, then let him gradually advance, in the following manner, against his foe's capital. 182. Let the king undertake his march in the fine month Margasirsha, or towards the months of Phalguna and Kaitra, according to the (condition of his) army. 183. Even at other times, when he has a certain prospect of victory, or when a disaster has befallen his foe, he may advance to attack him. 184. But having duly arranged (all affairs) in his original (kingdom) and what relates to the expedition, having secured a basis (for his operations) and having duly dispatched his spies; 185. Having cleared the three kinds of roads, and (having made) his sixfold army (efficient), let him leisurely proceed in the manner prescribed for warfare against the enemy's capital. 186. Let him be very much on his guard against a friend who secretly serves the enemy and against (deserters) who return (from the enemy's camp); for such (men are) the most dangerous foes. 187. Let him march on his road, arraying (his troops) like a staff (i.e. in an oblong), or like a waggon (i.e. in a wedge), or like a boar (i.e. in a rhombus), or like a Makara (i.e. in two triangles, with the apices joined), or like a pin (i.e. in a long line), or like a Garuda (i.e. in a rhomboid with far-extended wings). 188. From whatever (side) he apprehends danger, in that (direction) let him extend his troops, and let him always himself encamp in an array, shaped like a lotus. 189. Let him allot to the commander-in-chief, to the (subordinate) general, (and to the superior officers) places in all directions, and let him turn his front in that direction whence he fears danger. 190. On all sides let him place troops of soldiers, on whom he can rely, with whom signals have been arranged, who are expert both in sustaining a charge and in charging, fearless and loyal. 191. Let him make a small number of soldiers fight in close order, at his pleasure let him extend a large number in loose ranks; or let him make them fight, arranging (a small number) in the needle-array, (and a large number) in the thunderbolt-array. 192. On even ground let him fight with chariots and horses, in water-bound places with boats and elephants, on (ground) covered with trees and shrubs with bows, on hilly ground with swords, targets, (and other) weapons. 193. (Men born in) Kurukshetra, Matsyas, Pankalas, and those born in Surasena, let him cause to fight in the van of the battle, as well as (others who are) tall and light. 194. After arranging his troops, he should encourage them (by an address) and carefully inspect them; he should also mark the behaviour (of the soldiers) when they engage the enemy. 195. When he has shut up his foe (in a town), let him sit encamped, harass his kingdom, and continually spoil his grass, food, fuel, and water. 196. Likewise let him destroy the tanks, ramparts, and ditches, and let him assail the (foe unawares) and alarm him at night. 197. Let him instigate to rebellion those who are open to such instigations, let him be informed of his (foe's) doings, and, when fate is propitious, let him fight without fear, trying to conquer. 198. He should (however) try to conquer his foes by conciliation, by (well-applied) gifts, and by creating dissension, used either separately or conjointly, never by fighting, (if it can be avoided.) 199. For when two (princes) fight, victory and defeat in the battle are, as experience teaches, uncertain; let him therefore avoid an engagement. 200. (But) if even those three before-mentioned expedients fail, then let him, duly exerting himself, fight in such a manner that he may completely conquer his enemies. 201. When he has gained victory, let him duly worship the gods and honour righteous Brahmanas, let him grant exemptions, and let him cause promises of safety to be proclaimed. 202. But having fully ascertained the wishes of all the (conquered), let him place there a relative of the (vanquished ruler on the throne), and let him impose his conditions. 203. Let him make authoritative the lawful (customs) of the (inhabitants), just as they are stated (to be), and let him honour the (new king) and his chief servants with precious gifts. 204. The seizure of desirable property which causes displeasure, and its distribution which causes pleasure, are both recommendable, (if they are) resorted to at the proper time. 205. All undertakings (in) this (world) depend both on the ordering of fate and on human exertion; but among these two (the ways of) fate are unfathomable; in the case of man's work action is possible. 206. Or (the king, bent on conquest), considering a friend, gold, and land (to be) the triple result (of an expedition), may, using diligent care, make peace with (his foe) and return (to his realm). 207. Having paid due attention to any king in the circle (of neighbouring states) who might attack him in the rear, and to his supporter who opposes the latter, let (the conqueror) secure the fruit of the expedition from (the prince whom he attacks), whether (he may have become) friendly or (remained) hostile. 208. By gaining gold and land a king grows not so much in strength as by obtaining a firm friend, (who), though weak, (may become) powerful in the future. 209. A weak friend (even) is greatly commended, who is righteous (and) grateful, whose people are contented, who is attached and persevering in his undertakings. 210. The wise declare him (to be) a most dangerous foe, who is wise, of noble race, brave, clever, liberal, grateful, and firm. 211. Behaviour worthy of an Aryan, knowledge of men, bravery, a compassionate disposition, and great liberality are the virtues of a neutral (who may be courted). 212. Let the king, without hesitation, quit for his own sake even a country (which is) salubrious, fertile, and causing an increase of cattle. 213. For times of need let him preserve his wealth; at the expense of his wealth let him preserve his wife; let him at all events preserve himself even by (giving up) his wife and his wealth. 214. A wise (king), seeing that all kinds of misfortunes violently assail him at the same time, should try all (the four) expedients, be it together or separately, (in order to save himself.) 215. On the person who employs the expedients, on the business to be accomplished, and on all the expedients collectively, on these three let him ponder and strive to accomplish his ends. 216. Having thus consulted with his ministers on all these (matters), having taken exercise, and having bathed afterwards, the king may enter the harem at midday in order to dine. 217. There he may eat food, (which has been prepared) by faithful, incorruptible (servants) who know the (proper) time (for dining), which has been well examined (and hallowed) by sacred texts that destroy poison. 218. Let him mix all his food with medicines (that are) antidotes against poison, and let him always be careful to wear gems which destroy poison. 219. Well-tried females whose toilet and ornaments have been examined, shall attentively serve him with fans, water, and perfumes. 220. In like manner let him be careful about his carriages, bed, seat, bath, toilet, and all his ornaments. 221. When he has dined, he may divert himself with his wives in the harem; but when he has diverted himself, he must, in due time, again think of the affairs of state. 222. Adorned (with his robes of state), let him again inspect his fighting men, all his chariots and beasts of burden, the weapons and accoutrements. 223. Having performed his twilight-devotions, let him, well armed, hear in an inner apartment the doings of those who make secret reports and of his spies. 224. But going to another secret apartment and dismissing those people, he may enter the harem, surrounded by female (servants), in order to dine again. 225. Having eaten there something for the second time, and having been recreated by the sound of music, let him go to rest and rise at the proper time free from fatigue. 226. A king who is in good health must observe these rules; but, if he is indisposed, he may entrust all this (business) to his servants. Sacred Texts Index Hinduism Index Laws of Manu Index Previous Next CHAPTER VIII. 1. A king, desirous of investigating law cases, must enter his court of justice, preserving a dignified demeanour, together with Brahmanas and with experienced councillors. 2. There, either seated or standing, raising his right arm, without ostentation in his dress and ornaments, let him examine the business of suitors, 3. Daily (deciding) one after another (all cases) which fall under the eighteen titles (of the law) according to principles drawn from local usages. and from the Institutes of the sacred law. 4. Of those (titles) the first is the non-payment of debts, (then follow), (2) deposit and pledge, (3) sale without ownership, (4) concerns among partners, and (5) resumption of gifts, 5. (6) Non-payment of wages, (7) non-performance of agreements, (8) rescission of sale and purchase, (9) disputes between the owner (of cattle) and his servants, 6. (10) Disputes regarding boundaries, (11) assault and (12) defamation, (13) theft, (14) robbery and violence, (15) adultery, 7. (16) Duties of man and wife, (17) partition (of inheritance), (18) gambling and betting; these are in this world the eighteen topics which give rise to lawsuits. 8. Depending on the eternal law, let him decide the suits of men who mostly contend on the titles just mentioned. 9. But if the king does not personally investigate the suits, then let him appoint a learned Brahmana to try them. 10. That (man) shall enter that most excellent court, accompanied by three assessors, and fully consider (all) causes (brought) before the (king), either sitting down or standing. 11. Where three Brahmanas versed in the Vedas and the learned (judge) appointed by the king sit down, they call that the court of (four-faced) Brahman. 12. But where justice, wounded by injustice, approaches and the judges do not extract the dart, there (they also) are wounded (by that dart of injustice). 13. Either the court must not be entered, or the truth must be spoken; a man who either says nothing or speaks falsely, becomes sinful. 14. Where justice is destroyed by injustice, or truth by falsehood, while the judges look on, there they shall also be destroyed. 15. 'Justice, being violated, destroys; justice, being preserved, preserves: therefore justice must not be violated, lest violated justice destroy us.' 16. For divine justice (is said to be) a bull (vrisha); that (man) who violates it (kurute 'lam) the gods consider to be (a man despicable like) a Sudra (vrishala); let him, therefore, beware of violating justice. 17. The only friend who follows men even after death is justice; for everything else is lost at the same time when the body (perishes). 18. One quarter of (the guilt of) an unjust (decision) falls on him who committed (the crime), one quarter on the (false) witness, one quarter on all the judges, one quarter on the king. 19. But where he who is worthy of condemnation is condemned, the king is free from guilt, and the judges are saved (from sin); the guilt falls on the perpetrator (of the crime alone). 20. A Brahmana who subsists only by the name of his caste (gati), or one who merely calls himself a Brahmana (though his origin be uncertain), may, at the king's pleasure, interpret the law to him, but never a Sudra. 21. The kingdom of that monarch, who looks on while a Sudra settles the law, will sink (low), like a cow in a morass. 22. That kingdom where Sudras are very numerous, which is infested by atheists and destitute of twice-born (inhabitants), soon entirely perishes, afflicted by famine and disease. 23. Having occupied the seat of justice, having covered his body, and having worshipped the guardian deities of the world, let him, with a collected mind, begin the trial of causes. 24. Knowing what is expedient or inexpedient, what is pure justice or injustice, let him examine the causes of suitors according to the order of the castes (varna). 25. By external signs let him discover the internal disposition of men, by their voice, their colour, their motions, their aspect, their eyes, and their gestures. 26. The internal (working of the) mind is perceived through the aspect, the motions, the gait, the gestures, the speech, and the changes in the eye and of the face. 27. The king shall protect the inherited (and other) property of a minor, until he has returned (from his teacher's house) or until he has passed his minority. 28. In like manner care must be taken of barren women, of those who have no sons, of those whose family is extinct, of wives and widows faithful to their lords, and of women afflicted with diseases. 29. A righteous king must punish like thieves those relatives who appropriate the property of such females during their lifetime. 30. Property, the owner of which has disappeared, the king shall cause to be kept as a deposit during three years; within the period of three years the owner may claim it, after (that term) the king may take it. 31. He who says, 'This belongs to me,' must be examined according to the rule; if he accurately describes the shape, and the number (of the articles found) and so forth, (he is) the owner, (and) ought (to receive) that property. 32. But if he does not really know the time and the place (where it was) lost, its colour, shape, and size, he is worthy of a fine equal (in value) to the (object claimed). 33. Now the king, remembering the duty of good men, may take one-sixth part of property lost and afterwards found, or one-tenth, or at least one-twelfth. 34. Property lost and afterwards found (by the king's servants) shall remain in the keeping of (special) officials; those whom the king may convict of stealing it, he shall cause to be slain by an elephant. 35. From that man who shall truly say with respect to treasure-trove, 'This belongs to me,' the king may take one-sixth or one-twelfth part. 36. But he who falsely says (so), shall be fined in one-eighth of his property, or, a calculation of (the value of) the treasure having been made, in some smaller portion (of that). 37. When a learned Brahmana has found treasure, deposited in former (times), he may take even the whole (of it); for he is master of everything. 38. When the king finds treasure of old concealed in the ground let him give one half to Brahmanas and place the (other) half in his treasury. 39. The king obtains one half of ancient hoards and metals (found) in the ground, by reason of (his giving) protection, (and) because he is the lord of the soil. 40. Property stolen by thieves must be restored by the king to (men of) all castes (varna); a king who uses such (property) for himself incurs the guilt of a thief. 41. (A king) who knows the sacred law, must inquire into the laws of castes (gati), of districts, of guilds, and of families, and (thus) settle the peculiar law of each. 42. For men who follow their particular occupations and abide by their particular duty, become dear to people, though they may live at a distance. 43. Neither the king nor any servant of his shall themselves cause a lawsuit to be begun, or hush up one that has been brought (before them) by (some) other (man). 44. As a hunter traces the lair of a (wounded) deer by the drops of blood, even so the king shall discover on which side the right lies, by inferences (from the facts). 45. When engaged in judicial proceedings he must pay full attention to the truth, to the object (of the dispute), (and) to himself, next to the witnesses, to the place, to the time, and to the aspect. 46. What may have been practised by the virtuous, by such twice-born men as are devoted to the law, that he shall establish as law, if it be not opposed to the (customs of) countries, families, and castes (gati). 47. When a creditor sues (before the king) for the recovery of money from a debtor, let him make the debtor pay the sum which the creditor proves (to be due). 48. By whatever means a creditor may be able to obtain possession of his property, even by those means may he force the debtor and make him pay. 49. By moral suasion, by suit of law, by artful management, or by the customary proceeding, a creditor may recover property lent; and fifthly, by force. 50. A creditor who himself recovers his property from his debtor, must not be blamed by the king for retaking what is his own. 51. But him who denies a debt which is proved by good evidence, he shall order to pay that debt to the creditor and a small fine according to his circumstances. 52. On the denial (of a debt) by a debtor who has been required in court to pay it, the complainant must call (a witness) who was present (when the loan was made), or adduce other evidence. 53. (The plaintiff) who calls a witness not present at the transaction, who retracts his statements, or does not perceive that his statements (are) confused or contradictory; 54. Or who having stated what he means to prove afterwards varies (his case), or who being questioned on a fact duly stated by himself does not abide by it; 55. Or who converses with the witnesses in a place improper for such conversation; or who declines to answer a question, properly put, or leaves (the court); 56. Or who, being ordered to speak, does not answer, or does not prove what he has alleged; or who does not know what is the first (point), and what the second, fails in his suit. 57. Him also who says 'I have witnesses,' and, being ordered to produce them, produces them not, the judge must on these (same) grounds declare to be non-suited. 58. If a plaintiff does not speak, he may be punished corporally or fined according to the law; if (a defendant) does not plead within three fortnights, he has lost his cause. 59. In the double of that sum which (a defendant) falsely denies or on which (the plaintiff) falsely declares, shall those two (men) offending against justice be fined by the king. 60. (A defendant) who, being brought (into court) by the creditor, (and) being questioned, denies (the debt), shall be convicted (of his falsehood) by at least three witnesses (who must depose) in the presence of the Brahmana (appointed by) the king. 61. I will fully declare what kind of men may be made witnesses in suits by creditors, and in what manner those (witnesses) must give true (evidence). 62. Householders, men with male issue, and indigenous (inhabitants of the country, be they) Kshatriyas, Vaisyas, or Sudras, are competent, when called by a suitor, to give evidence, not any persons whatever (their condition may be) except in cases of urgency. 63. Trustworthy men of all the (four) castes (varna) may be made witnesses in lawsuits, (men) who know (their) whole duty, and are free from covetousness; but let him reject those (of an) opposite (character). 64. Those must not be made (witnesses) who have an interest in the suit, nor familiar (friends), companions, and enemies (of the parties), nor (men) formerly convicted (of perjury), nor (persons) suffering under (severe) illness, nor (those) tainted (by mortal sin). 65. The king cannot be made a witness, nor mechanics and actors, nor a: Srotriya, nor a student of the Veda, nor (an ascetic) who has given up (all) connexion (with the world), 66. Nor one wholly dependent, nor one of bad fame, nor a Dasyu, nor one who follows forbidden occupations, nor an aged (man), nor an infant, nor one (man alone), nor a man of the lowest castes, nor one deficient in organs of sense, 67. Nor one extremely grieved, nor one intoxicated, nor a madman, nor one tormented by hunger or thirst, nor one oppressed by fatigue, nor one tormented by desire, nor a wrathful man, nor a thief. 68. Women should give evidence for women, and for twice-born men twice-born men (of the) same (kind), virtuous Sudras for Sudras, and men of the lowest castes for the lowest. 69. But any person whatsoever, who has personal knowledge (of an act committed) in the interior apartments (of a house), or in a forest, or of (a crime causing) loss of life, may give evidence between the parties. 70. On failure (of qualified witnesses, evidence) may given (in such cases) by a woman, by an infant, by an aged man, by a pupil, by a relative, by a slave, or by a hired servant. 71. But the (judge) should consider the evidence of infants, aged and diseased men, who (are apt to) speak untruly, as untrustworthy, likewise that of men with disordered minds. 72. In all cases of violence, of theft and adultery, of defamation and assault, he must not examine the (competence of) witnesses (too strictly). 73. On a conflict of the witnesses the king shall accept (as true) the evidence of the) majority; if (the conflicting parties are) equal in number, (that of) those distinguished by good qualities; on a difference between (equally) distinguished (witnesses, that of) the best among the twice-born. 74. Evidence in accordance with what has actually been seen or heard, is admissible; a witness who speaks truth in those (cases), neither loses spiritual merit nor wealth. 75. A witness who deposes in an assembly of honourable men (Arya) anything else but what he has seen or heard, falls after death headlong into hell and loses heaven. 76. When a man (originally) not appointed to be a witness sees or hears anything and is (afterwards) examined regarding it, he must declare it (exactly) as he saw or heard it. 77. One man who is free from covetousness may be (accepted as) witness; but not even many pure women, because the understanding of females is apt to waver, nor even many other men, who are tainted with sin. 78. What witnesses declare quite naturally, that must be received on trials; (depositions) differing from that, which they make improperly, are worthless for (the purposes of) justice. 79. The witnesses being assembled in the court in the presence of the plaintiff and of the defendant, let the judge examine them, kindly exhorting them in the following manner: 80. 'What ye know to have been mutually transacted in this matter between the two men before us, declare all that in accordance with the truth; for ye are witnesses in this (cause). 81. 'A witness who speaks the truth in his evidence, gains (after death) the most excellent regions (of bliss) and here (below) unsurpassable fame; such testimony is revered by Brahman (himself). 82. 'He who gives false evidence is firmly bound by Varuna's fetters, helpless during one hundred existences; let (men therefore) give true evidence. 83. 'By truthfulness a witness is purified, through truthfulness his merit grows, truth must, therefore, be spoken by witnesses of all castes (varna). 84. 'The Soul itself is the witness of the Soul, and the Soul is the refuge of the Soul; despise not thy own Soul, the supreme witness of men. 85. 'The wicked, indeed, say in their hearts, "Nobody sees us;" but the gods distinctly see them and the male within their own breasts. 86. 'The sky, the earth, the waters, (the male in) the heart, the moon, the sun, the fire, Yama and the wind, the night, the two twilights, and justice know the conduct of all corporeal beings.' 87. The (judge), being purified, shall ask in the forenoon the twice-born (witnesses) who (also have been) purified, (and stand) facing the north or the east, to give true evidence in the presence of (images of) the gods and of Brahmanas. 88. Let him examine a Brahmana (beginning with) 'Speak,' a Kshatriya (beginning with) 'Speak the truth,' a Vaisya (admonishing him) by (mentioning) his kine, grain, and gold, a Sudra (threatening him) with (the guilt of) every crime that causes loss of caste; 89. (Saying), 'Whatever places (of torment) are assigned (by the sages) to the slayer of a Brahmana, to the murderer of women and children, to him who betrays a friend, and to an ungrateful man, those shall be thy (portion), if thou speakest falsely. 90. '(The reward) of all meritorious deeds which thou, good man, hast done since thy birth, shall become the share of the dogs, if in thy speech thou departest from the truth. 91. 'If thou thinkest, O friend of virtue, with respect to thyself, "I am alone," (know that) that sage who witnesses all virtuous acts and all crimes, ever resides in thy heart. 92. 'If thou art not at variance with that divine Yama, the son of Vivasvat, who dwells in thy heart, thou needest neither visit the Ganges nor the (land of the) Kurus. 93. 'Naked and shorn, tormented with hunger and thirst, and deprived of sight, shall the man who gives false evidence, go with a potsherd to beg food at the door of his enemy. 94. 'Headlong, in utter darkness shall the sinful man tumble into hell, who being interrogated in a judicial inquiry answers one question falsely. 95. 'That man who in a court (of justice) gives an untrue account of a transaction (or asserts a fact) of which he was not an eye-witness, resembles a blind man who swallows fish with the bones. 96. 'The gods are acquainted with no better man in this world than him, of whom his conscious Soul has no distrust, when he gives evidence. 97. 'Learn now, O friend, from an enumeration in due order, how many relatives he destroys who gives false evidence in several particular cases. 98. 'He kills five by false Testimony regarding (small) cattle, he kills ten by false testimony regarding kine, he kills a hundred by false evidence concerning horses, and a thousand by false evidence concerning men. 99. 'By speaking falsely in a cause regarding gold, he kills the born and the unborn; by false evidence concerning land, he kills everything; beware, therefore, of false evidence concerning land. 100. 'They declare (false evidence) concerning water, concerning the carnal enjoyment of women, and concerning all gems, produced in water, or consisting of stones (to be) equally (wicked) as a lie concerning land. 101. 'Marking well all the evils (which are produced) by perjury, declare thou openly everything as (thou hast) heard or seen (it).' 102. Brahmanas who tend cattle, who trade, who are mechanics, actors (or singers), menial servants or usurers, the (judge) shall treat like Sudras. 103. In (some) cases a man who, though knowing (the facts to be) different, gives such (false evidence) from a pious motive, does not lose heaven; such (evidence) they call the speech of the gods. 104. Whenever the death of a Sudra, of a Vaisya, of a Kshatriya, or of a Brahmana would be (caused) by a declaration of the truth, a falsehood may be spoken; for such (falsehood) is preferable to the truth. 105. Such (witnesses) must offer to Sarasvati oblations of boiled rice (karu) which are sacred to the goddess of speech, (thus) performing the best penance in order to expiate the guilt of that falsehood. 106. Or such (a witness) may offer according to the rule, clarified butter in the fire, reciting the Kushmanda texts, or the Rik, sacred to Varuna, 'Untie, O Varuna, the uppermost fetter,' or the three verses addressed to the Waters. 107. A man who, without being ill, does not give evidence in (cases of) loans and the like within three fortnights (after the summons), shall become responsible for the whole debt and (pay) a tenth part of the whole (as a fine to the king). 108. The witness to whom, within seven days after he has given evidence, happens (a misfortune through) sickness, a fire, or the death of a relative, shall be made to pay the debt and a fine. 109. If two (parties) dispute about matters for which no witnesses are available, and the (judge) is unable to really ascertain the truth, he may cause it to be discovered even by an oath. 110. Both by the great sages and the gods oaths have been taken for the purpose of (deciding doubtful) matters; and Vasishtha even swore an oath before king (Sudas), the son of Pigavana. 111. Let no wise man swear an oath falsely, even in a trifling matter; for he who swears an oath falsely is lost in this (world) and after death. 112. No crime, causing loss of caste, is committed by swearing (falsely) to women, the objects of one's desire, at marriages, for the sake of fodder for a cow, or of fuel, and in (order to show) favour to a Brahmana. 113. Let the (judge) cause a Brahmana to swear by his veracity, a Kshatriya by his chariot or the animal he rides on and by his weapons, a Vaisya by his kine, grain, and gold, and a Sudra by (imprecating on his own head the guilt) of all grievous offences (pataka). 114. Or the (judge) may cause the (party) to carry fire or to dive under water, or severally to touch the heads of his wives and children. 115. He whom the blazing fire burns not, whom the water forces not to come (quickly) up, who meets with no speedy misfortune, must be held innocent on (the strength of) his oath. 116. For formerly when Vatsa was accused by his younger brother, the fire, the spy of the world, burned not even a hair (of his) by reason of his veracity. 117. Whenever false evidence has been given in any suit, let the (judge) reverse the judgment, and whatever has been done must be (considered as) undone. 118. Evidence (given) from covetousness, distraction, terror, friendship, lust, wrath, ignorance, and childishness is declared (to be) invalid. 119. I will propound in (due) order the particular punishments for him who gives false evidence from any one of these motives. 120. (He who commits perjury) through covetousness shall be fined one thousand (panas), (he who does it) through distraction, in the lowest amercement; (if a man does it) through fear, two middling amercements shall be paid as a fine, (if he does it) through friendship, four times the amount of the lowest (amercement). 121. (He who does it) through lust, (shall pay) ten times the lowest amercement, but (he who does it) through wrath, three times the next (or second amercement); (he who does it) through ignorance, two full hundreds, but (he who does it) through childishness, one hundred (panas). 122. They declare that the wise have prescribed these fines for perjury, in order to prevent a failure of justice, and in order to restrain injustice. 123. But a just king shall fine and banish (men of) the three (lower) castes (varna) who have given false evidence, but a Brahmana he shall (only) banish. 124. Manu, the son of the Self-existent (Svayambhu), has named ten places on which punishment may be (made to fall) in the cases of the three (lower) castes (varna); but a Brahmana shall depart unhurt (from the country). 125. (These are) the organ, the belly, the tongue, the two hands, and fifthly the two feet, the eye, the nose, the two ears, likewise the (whole) body. 126. Let the (king), having fully ascertained the motive, the time and place (of the offence), and having considered the ability (of the criminal to suffer) and the (nature of the) crime, cause punishment to fall on those who deserve it. 127. Unjust punishment destroys reputation among men, and fame (after death), and causes even in the next world the loss of heaven; let him, therefore, beware of (inflicting) it. 128. A king who punishes those who do not deserve it, and punishes not those who deserve it, brings great infamy on himself and (after death) sinks into hell. 129. Let him punish first by (gentle) admonition, afterwards by (harsh) reproof, thirdly by a fine, after that by corporal chastisement. 130. But when he cannot restrain such (offenders) even by corporal punishment, then let him apply to them even all the four (modes cojointly). 131. Those technical names of (certain quantities of) copper, silver, and gold, which are generally used on earth for the purpose of business transactions among men, I will fully declare. 132. The very small mote which is seen when the sun shines through a lattice, they declare (to be) the least of (all) quantities and (to be called) a trasarenu (a floating particle of dust). 133. Know (that) eight trasarenus (are equal) in bulk (to) a liksha (the egg of a louse), three of those to one grain of black mustard (ragasarshapa), and three of the latter to a white mustard-seed. 134. Six grains of white mustard are one middle-sized barley-corn, and three barley-corns one krishnala (raktika, or gunga-berry); five krishnalas are one masha (bean), and sixteen of those one suvarna. 135. Four suvarnas are one pala, and ten palas one dharana; two krishnalas (of silver), weighed together, must be considered one mashaka of silver. 136. Sixteen of those make a silver dharana, or purana; but know (that) a karsha of copper is a karshapana, or pana. 137. Know (that) ten dharanas of silver make one satamana; four suvarnas must be considered (equal) in weight to a nishka. 138. Two hundred and fifty panas are declared (to be) the first (or lowest) amercement, five (hundred) are considered as the mean (or middlemost), but one thousand as the highest. 139. A debt being admitted as due, (the defendant) shall pay five in the hundred (as a fine), if it be denied (and proved) twice as much; that is the teaching of Manu. 140. A money-lender may stipulate as an increase of his capital, for the interest, allowed by Vasishtha, and take monthly the eightieth part of a hundred. 141. Or, remembering the duty of good men, he may take two in the hundred (by the month), for he who takes two in the hundred becomes not a sinner for gain. 142. Just two in the hundred, three, four, and five (and not more), he may take as monthly interest according to the order of the castes (varna). 143. But if a beneficial pledge (i.e. one from which profit accrues, has been given), he shall receive no interest on the loan; nor can he, after keeping (such) a pledge for a very long time, give or sell it. 144. A pledge (to be kept only) must not be used by force, (the creditor), so using it, shall give up his (whole) interest, or, (if it has been spoilt by use) he shall satisfy the (owner) by (paying its) original price; else he commits a theft of the pledge. 145. Neither a pledge nor a deposit can be lost by lapse of time; they are both recoverable, though they have remained long (with the bailee). 146. Things used with friendly assent, a cow, a camel, a riding-horse, and (a beast) made over for breaking in, are never lost (to the owner). 147. (But in general) whatever (chattel) an owner sees enjoyed by others during ten years, while, though present, he says nothing, that (chattel) he shall not recover. 148. If (the owner is) neither an idiot nor a minor and if (his chattel) is enjoyed (by another) before his eyes, it is lost to him by law; the adverse possessor shall retain that property. 149. A pledge, a boundary, the property of infants, an (open) deposit, a sealed deposit, women, the property of the king and the wealth of a Srotriya are not lost in consequence of (adverse) enjoyment. 150. The fool who uses a pledge without the permission of the owner, shall remit half of his interest, as a compensation for (such) use. 151. In money transactions interest paid at one time (not by instalments) shall never exceed the double (of the principal); on grain, fruit, wool or hair, (and) beasts of burden it must not be more than five times (the original amount). 152. Stipulated interest beyond the legal rate, being against (the law), cannot be recovered; they call that a usurious way (of lending); (the lender) is (in no case) entitled to (more than) five in the hundred. 153. Let him not take interest beyond the year, nor such as is unapproved, nor compound interest, periodical interest, stipulated interest, and corporal interest. 154. He who, unable to pay a debt (at the fixed time), wishes to make a new contract, may renew the agreement, after paying the interest which is due. 155. If he cannot pay the money (due as interest), he may insert it in the renewed (agreement); he must pay as much interest as may be due. 156. He who has made a contract to carry goods by a wheeled carriage for money and has agreed to a certain place or time, shall not reap that reward, if he does not keep to the place and the time (stipulated). 157. Whatever rate men fix, who are expert in sea-voyages and able to calculate (the profit) according to the place, the time, and the objects (carried), that (has legal force) in such cases with respect to the payment (to be made). 158. The man who becomes a surety in this (world) for the appearance of a (debtor), and produces him not, shall pay the debt out of his own property. 159. But money due by a surety, or idly promised, or lost at play, or due for spirituous liquor, or what remains unpaid of a fine and a tax or duty, the son (of the party owing it) shall not be obliged to pay. 160. This just mentioned rule shall apply to the case of a surety for appearance (only); if a surety for payment should die, the (judge) may compel even his heirs to discharge the debt. 161. On what account then is it that after the death of a surety other than for payment, whose affairs are fully known, the creditor may (in some cases) afterwards demand the debt (of the heirs)? 162. If the surety had received money (from him for whom he stood bail) and had money enough (to pay), then (the heir of him) who received it, shall pay (the debt) out of his property; that is the settled rule. 163. A contract made by a person intoxicated, or insane, or grievously disordered (by disease and so forth), or wholly dependent, by an infant or very aged man, or by an unauthorised (party) is invalid. 164. That agreement which has been made contrary to the law or to the settled usage (of the virtuous), can have no legal force, though it be established (by proofs). 165. A fraudulent mortgage or sale, a fraudulent gift or acceptance, and (any transaction) where he detects fraud, the (judge) shall declare null and void. 166. If the debtor be dead and (the money borrowed) was expended for the family, it must be paid by the relatives out of their own estate even if they are divided. 167. Should even a person wholly dependent make a contract for the behoof of the family, the master (of the house), whether (living) in his own country or abroad, shall not rescind it. 168. What is given by force, what is enjoyed by force, also what has been caused to be written by force, and all other transactions done by force, Manu has declared void. 169. Three suffer for the sake of others, witnesses, a surety, and judges; but four enrich themselves (through others), a Brahmana, a money-lender, a merchant, and a king. 170. No king, however indigent, shall take anything that ought not to be taken, nor shall he, however wealthy, decline taking that which he ought to take, be it ever so small. 171. In consequence of his taking what ought not to be taken, or of his refusing what ought to be received, a king will be accused of weakness and perish in this (world) and after death. 172. By taking his due, by preventing the confusion of the castes (varna), and by protecting the weak, the power of the king grows, and he prospers in this (world) and after death. 173. Let the prince, therefore, like Yama, not heeding his own likings and dislikings, behave exactly like Yama, suppressing his anger and controlling himself. 174. But that evil-minded king who in his folly decides causes unjustly, his enemies soon subjugate. 175. If, subduing love and hatred, he decides the causes according to the law, (the hearts of) his subjects turn towards him as the rivers (run) towards the ocean. 176. (The debtor) who complains to the king that his creditor recovers (the debt) independently (of the court), shall be compelled by the king to pay (as a fine) one quarter (of the sum) and to his (creditor) the money (due). 177. Even by (personal) labour shall the debtor make good (what he owes) to his creditor, if he be of the same caste or of a lower one; but a (debtor) of a higher caste shall pay it gradually (when he earns something). 178. According to these rules let the king equitably decide between men, who dispute with each other the matters, which are proved by witnesses and (other) evidence. 179. A sensible man should make a deposit (only) with a person of (good) family, of good conduct, well acquainted with the law, veracious, having many relatives, wealthy, and honourable (arya). 180. In whatever manner a person shall deposit anything in the hands of another, in the same manner ought the same thing to be received back (by the owner); as the delivery (was, so must be) the re-delivery. 181. He who restores not his deposit to the depositor at his request, may be tried by the judge in the depositor's absence. 182. On failure of witnesses let the (judge) actually deposit gold with that (defendant) under some pretext or other through spies of suitable age and appearance (and afterwards demand it back). 183. If the (defendant) restores it in the manner and shape in which it was bailed, there is nothing (of that description) in his hands, for which others accuse him. 184. But if he restores not that gold, as be ought, to those (spies), then he shall be compelled by force to restore both (deposits); that is a settled rule of law. 185. An open or a sealed deposit must never be returned to a near relative (of the depositor during the latter's lifetime); for if (the recipient) dies (without delivering them), they are lost, but if he does not die, they are not lost. 186. But (a depositary) who of his own accord returns them to a near relative of a deceased (depositor), must not be harassed (about them) by the king or by the depositor's relatives. 187. And (in doubtful cases) he should try to obtain that object by friendly means, without (having recourse to) artifice, or having inquired into (depositary's) conduct, he should settle (the matter) with gentle means. 188. Such is the rule for obtaining back all those open deposits; in the case of a sealed deposit (the depositary) shall incur no (censure), unless he has taken out something. 189. (A deposit) which has been stolen by thieves or washed away by water or burned by fire, (the bailee) shall not make it good, unless he took part of it (for himself). 190. Him who appropriates a deposit and him (who asks for it) without having made it, (the judge) shall try by all (sorts of) means, and by the oaths prescribed in the Veda. 191. He who does not return a deposit and he who demands what he never bailed shall both be punished like thieves, or be compelled to pay a fine equal (to the value of the object retained or claimed). 192. The king should compel him who does not restore an open deposit, and in like manner him who retains a sealed deposit, to pay a fine equal (to its value). 193. That man who by false pretences may possess himself of another's property, shall be publicly punished by various (modes of) corporal (or capital) chastisement, together with his accomplices. 194. If a deposit of a particular description or quantity is bailed by anybody in the presence of a number (of witnesses), it must be known to be of that particular (description and quantity; the depositary) who makes a false statement (regarding it) is liable to a fine. 195. But if anything is delivered or received privately, it must be privately returned; as the bailment (was, so should be) the re-delivery. 196. Thus let the king decide (causes) concerning a deposit and a friendly loan (for use) without showing (undue) rigour to the depositary. 197. If anybody sells the property of another man, without being the owner and without the assent of the owner, the (judge) shall not admit him who is a thief, though he may not consider himself as a thief, as a witness (in any case). 198. If the (offender) is a kinsman (of the owner), he shall be fined six hundred panas; if he is not a kinsman, nor has any excuse, he shall be guilty of theft. 199. A gift or sale, made by anybody else but the owner, must be considered as null and void, according to the rule in judicial proceedings. 200. Where possession is evident, but no title is perceived, there the title (shall be) a proof (of ownership), not possession; such is the settled rule. 201. He who obtains a chattel in the market before a number (of witnesses), acquires that chattel with a clear legal title by purchase. 202. If the original (seller) be not producible, (the buyer) being exculpated by a public sale, must be dismissed by the king without punishment, but (the former owner) who lost the chattel shall receive it (back from the buyer). 203. One commodity mixed with another must not be sold (as pure), nor a bad one (as good), nor less (than the proper quantity or weight), nor anything that is not at hand or that is concealed. 204. If, after one damsel has been shown, another be given to the bridegroom, he may marry them both for the same price; that Manu ordained. 205. He who gives (a damsel in marriage), having first openly declared her blemishes, whether she be insane, or afflicted with leprosy, or have lost her virginity, is not liable to punishment. 206. If an officiating priest, chosen to perform a sacrifice, abandons his work, a share only (of the fee) in proportion to the work (done) shall be given to him by those who work with him. 207. But he who abandons his work after the sacrificial fees have been given, shall obtain his full share and cause to be performed (what remains) by another (priest). 208. But if (specific) fees are ordained for the several parts of a rite, shall he (who performs the part) receive them, or shall they all share them? 209. The Adhvaryu priest shall take the chariot, and the Brahman at the kindling of the fires (Agnyadhana) a horse, the Hotri priest shall also take a horse, and the Udgatri the cart, (used) when (the Soma) is purchased. 210. The (four) chief priests among all (the sixteen), who are entitled to one half, shall receive a moiety (of the fee), the next (four) one half of that, the set entitled to a third share, one third, and those entitled to a fourth a quarter. 211. By the application of these principles the allotment of shares must be made among those men who here (below) perform their work conjointly. 212. Should money be given (or promised) for a pious purpose by one man to another who asks for it, the gift shall be void, if the (money is) afterwards not (used) in the manner (stated). 213. But if the (recipient) through pride or greed tries to enforce (the fulfilment of the promise), he shall be compelled by the king to pay one suvarna as an expiation for his theft. 214. Thus the lawful subtraction of a gift has been fully explained; I will next propound (the law for) the non-payment of wages. 215. A hired (servant or workman) who, without being ill, out of pride fails to perform his work according to the agreement, shall be fined eight krishnalas and no wages shall be paid to him. 216. But (if he is really) ill, (and) after recovery performs (his work) according to the original agreement, he shall receive his wages even after (the lapse of) a very long time. 217. But if he, whether sick or well, does not (perform or) cause to be performed (by others) his work according to his agreement, the wages for that work shall not be given to him, even (if it be only) slightly incomplete. 218. Thus the law for the non-payment of wages has been completely stated; I will next explain the law concerning men who break an agreement. 219. If a man belonging to a corporation inhabiting a village or a district, after swearing to an agreement, breaks it through avarice, (the king) shall banish him from his realm, 220. And having imprisoned such a breaker of an agreement, he shall compel him to pay six nishkas, (each of) four suvarnas, and one satamana of silver. 221. A righteous king shall apply this law of fines in villages and castes (gati) to those who break an agreement. 222. If anybody in this (world), after buying or selling anything, repent (of his bargain), he may return or take (back) that chattel within ten days. 223. But after (the lapse of) ten days he may neither give nor cause it to be given (back); both he who takes it (back) and he who gives it (back, except by consent) shall be fined by the king six hundred (panas). 224. But the king himself shall impose a fine of ninety-six panas on him who gives a blemished damsel (to a suitor) without informing (him of the blemish). 225. But that man who, out of malice, says of a maiden, 'She is not a maiden,' shall be fined one hundred (panas), if he cannot prove her blemish. 226. The nuptial texts are applied solely to virgins, (and) nowhere among men to females who have lost their virginity, for such (females) are excluded from religious ceremonies. 227. The nuptial texts are a certain proof (that a maiden has been made a lawful) wife; but the learned should know that they (and the marriage ceremony are complete with the seventh step (of the bride around the sacred fire). 228. If anybody in this (world) repent of any completed transaction, (the king) shall keep him on the road of rectitude in accordance with the rules given above. 229. I will fully declare in accordance with the true law (the rules concerning) the disputes, (arising) from the transgressions of owners of cattle and of herdsmen. 230. During the day the responsibility for the safety (of the cattle rests) on the herdsman, during the night on the owner, (provided they are) in his house; (if it be) otherwise, the herdsman will be responsible (for them also during the night). 231. A hired herdsman who is paid with milk, may milk with the consent of the owner the best (cow) out of ten; such shall be his hire if no (other) wages (are paid). 232. The herdsman alone shall make good (the loss of a beast) strayed, destroyed by worms, killed by dogs or (by falling) into a pit, if he did not duly exert himself (to prevent it). 233. But for (an animal) stolen by thieves, though he raised an alarm, the herdsman shall not pay, provided he gives notice to his master at the proper place and time. 234. If cattle die, let him carry to his master their ears, skin, tails, bladders, tendons, and the yellow concrete bile, and let him point out their particular. marks. 235. But if goats or sheep are surrounded by wolves and the herdsman does not hasten (to their assistance), lie shall be responsible for any (animal) which a wolf may attack and kill. 236. But if they, kept in (proper) order, graze together in the forest, and a wolf, suddenly jumping on one of them, kills it, the herdsman shall bear in that case no responsibility. 237. On all sides of a village a space, one hundred dhanus or three samya-throws (in breadth), shall be reserved (for pasture), and thrice (that space) round a town. 238. If the cattle do damage to unfenced crops on that (common), the king shall in that case not punish the herdsmen. 239. (The owner of the field) shall make there a hedge over which a camel cannot look, and stop every gap through which a dog or a boar can thrust his head. 240. (If cattle do mischief) in an enclosed field near a highway or near a village, the herdsman shall be fined one hundred (panas); (but cattle), unattended by a herdsman, (the watchman in the field) shall drive away. 241. (For damage) in other fields (each head of) cattle shall (pay a fine of one (pana) and a quarter, and in all (cases the value of) the crop (destroyed) shall be made good to the owner of the field; that is the settled rule. 242. But Manu has declared that no fine shall be paid for (damage done by) a cow within ten days after her calving, by bulls and by cattle sacred to the gods, whether they are attended by a herdsman or not. 243. If (the crops are destroyed by) the husbandman's (own) fault, the fine shall amount to ten times as much as (the king's) share; but the fine (shall be) only half that amount if (the fault lay) with the servants and the farmer had no knowledge of it. 244. To these rules a righteous king shall keep in (all cases of) transgressions by masters, their cattle, and herdsmen. 245. If a dispute has arisen between two villages concerning a boundary, the king shall settle the limits in the month of Gyaishtha, when the landmarks are most distinctly visible. 246. Let him mark the boundaries (by) trees, (e.g.) Nyagrodhas, Asvatthas, Kimsukas, cotton-trees, Salas, Palmyra palms, and trees with milky juice, 247. By clustering shrubs, bamboos of different kinds, Samis, creepers and raised mounds, reeds, thickets of Kubgaka; thus the boundary will not be forgotten. 248. Tanks, wells, cisterns, and fountains should be built where boundaries meet, as well as temples, 249. And as he will see that through men's ignorance of the boundaries trespasses constantly occur in the world, let him cause to be made other hidden marks for boundaries, 250. Stones, bones, cow's hair, chaff, ashes, potsherds, dry cowdung, bricks, cinders, pebbles, and sand, 251. And whatever other things of a similar kind the earth does not corrode even after a long time, those he should cause to be buried where one boundary joins (the other). 252. By these signs, by long continued possession, and by constantly flowing streams of water the king shall ascertain the boundary (of the land) of two disputing parties. 253. If there be a doubt even on inspection of the marks, the settlement of a dispute regarding boundaries shall depend on witnesses. 254. The witnesses, (giving evidence) regarding a boundary, shall be examined concerning the landmarks in the presence of the crowd of the villagers and also of the two litigants. 255. As they, being questioned, unanimously decide, even so he shall record the boundary (in writing), together with their names. 256. Let them, putting earth on their heads, wearing chaplets (of red flowers) and red dresses, being sworn each by (the rewards for) his meritorious deeds, settle (the boundary) in accordance with the truth. 257. If they determine (the boundary) in the manner stated, they are guiltless (being) veracious witnesses; but if they determine it unjustly, they shall be compelled to pay a fine of two hundred (panas). 258. On failure of witnesses (from the two villages, men of) the four neighbouring villages, who are pure, shall make (as witnesses) a decision concerning the boundary in the presence of the king. 259. On failure of neighbours (who are) original inhabitants (of the country and can be) witnesses with respect to the boundary, (the king) may hear the evidence even of the following inhabitants of the forest. 260. (Viz.) hunters, fowlers, herdsmen, fishermen, root-diggers, snake-catchers, gleaners, and other foresters. 261. As they, being examined, declare the marks for the meeting of the boundaries (to be), even so the king shall justly cause them to be fixed between the two villages. 262. The decision concerning the boundary-marks of fields, wells, tanks, of gardens and houses depends upon (the evidence of) the neighbours. 263. Should the neighbours give false evidence, when men dispute about a boundary-mark, the king shall make each of them pay the middlemost amercement as a fine. 264. He who by intimidation possesses himself of a house, a tank, a garden, or a field, shall be fined five hundred (panas); (if he trespassed) through ignorance, the fine (shall be) two hundred (panas). 265. If the boundary cannot be ascertained (by any evidence), let a righteous king with (the intention of) benefiting them (all), himself assign (his) land (to each); that is the settled rule. 266. Thus the law for deciding boundary (disputes) has been fully declared, I will next propound the (manner of) deciding (cases of) defamation. 267. A Kshatriya, having defamed a Brahmana, shall be fined one hundred (panas); a Vaisya one hundred and fifty or two hundred; a Sudra shall suffer corporal punishment. 268. A Brahmana shall be fined fifty (panas) for defaming a Kshatriya; in (the case of) a Vaisya the fine shall be twenty-five (panas); in (the case of) a Sudra twelve. 269. For offences of twice-born men against those of equal caste (varna, the fine shall be) also twelve (panas); for speeches which ought not to be uttered, that (and every fine shall be) double. 270. A once-born man (a Sudra), who insults a twice-born man with gross invective, shall have his tongue cut out; for he is of low origin. 271. If he mentions the names and castes (gati) of the (twice-born) with contumely, an iron nail, ten fingers long, shall be thrust red-hot into his mouth. 272. If he arrogantly teaches Brahmanas their duty, the king shall cause hot oil to be poured into his mouth and into his ears. 273. He who through arrogance makes false statements regarding the learning (of a caste-fellow), his country, his caste (gati), or the rites by which his body was sanctified, shall be compelled to pay a fine of two hundred (panas). 274. He who even in accordance with the true facts (contemptuously) calls another man one-eyed, lame, or the like (names), shall be fined at least one karshapana. 275. He who defames his mother, his father, his wife, his brother, his son, or his teacher, and he who gives not the way to his preceptor, shall be compelled to pay one hundred (panas). 276. (For mutual abuse) by a Brahmana and a Kshatriya a fine must be imposed by a discerning (king), on the Brahmana the lowest amercement, but on the Kshatriya the middlemost. 277. A Vaisya and a Sudra must be punished exactly in the same manner according to their respective castes, but the tongue (of the Sudra) shall not be cut out; that is the decision. 278. Thus the rules for punishments (applicable to cases) of defamation have been truly declared; I will next propound the decision (of cases) of assault. 279. With whatever limb a man of a low caste does hurt to (a man of the three) highest (castes), even that limb shall be cut off; that is the teaching of Manu. 280. He who raises his hand or a stick, shall have his hand cut off; he who in anger kicks with his foot, shall have his foot cut off. 281. A low-caste man who tries to place himself on the same seat with a man of a high caste, shall be branded on his hip and be banished, or (the king) shall cause his buttock to be gashed. 282. If out of arrogance he spits (on a superior), the king shall cause both his lips to be cut off; if he urines (on him), the penis; if he breaks wind (against him), the anus. 283. If he lays hold of the hair (of a superior), let the (king) unhesitatingly cut off his hands, likewise (if he takes him) by the feet, the beard, the neck, or the scrotum. 284. He who breaks the skin (of an equal) or fetches blood (from him) shall be fined one hundred (panas), he who cuts a muscle six nishkas, he who breaks a bone shall be banished. 285. According to the usefulness of the several (kinds of) trees a fine must be inflicted for injuring them; that is the settled rule. 286. If a blow is struck against men or animals in order to (give them) pain, (the judge) shall inflict a fine in proportion to the amount of pain (caused). 287. If a limb is injured, a wound (is caused), or blood (flows, the assailant) shall be made to pay (to the sufferer) the expenses of the cure, or the whole (both the usual amercement and the expenses of the cure as a) fine (to the king). 288. He who damages the goods of another, be it intentionally or unintentionally, shall give satisfaction to the (owner) and pay to the king a fine equal to the (damage). 289. In the case of (damage done to) leather, or to utensils of leather, of wood, or of clay, the fine (shall be) five times their value; likewise in the case of (damage to) flowers, roots, and fruit. 290. They declare with respect to a carriage, its driver and its owner, (that there are) ten cases in which no punishment (for damage done) can be inflicted; in other cases a fine is prescribed. 291. When the nose-string is snapped, when the yoke is broken, when the carriage turns sideways or back, when the axle or a wheel is broken, 292. When the leather-thongs, the rope around the neck or the bridle are broken, and when (the driver) has loudly called out, 'Make way,' Manu has declared (that in all these cases) no punishment (shall be inflicted). 293. But if the cart turns off (the road) through the driver's want of skill, the owner shall be fined, if damage (is done), two hundred (panas). 294. If the driver is skilful (but negligent), he alone shall be fined; if the driver is unskilful, the occupants of the carriage (also) shall be each fined one hundred (panas). 295. But if he is stopped on his way by cattle or by (another) carriage, and he causes the death of any living being, a fine shall without doubt be imposed. 296. If a man is killed, his guilt will be at once the same as (that of) a thief; for large animals such as cows, elephants, camels or horses, half of that. 297. For injuring small cattle the fine (shall be) two hundred (panas); the fine for beautiful wild quadrupeds and birds shall amount to fifty (panas). 298. For donkeys, sheep, and goats the fine shall be five mashas; but the punishment for killing a dog or a pig shall be one masha. 299. A wife, a son, a slave, a pupil, and a (younger) brother of the full blood, who have committed faults, may be beaten with a rope or a split bamboo, 300. But on the back part of the body (only), never on a noble part; he who strikes them otherwise will incur the same guilt as a thief. 301. Thus the whole law of assault (and hurt) has been declared completely; I will now explain the rules for the decision (in cases) of theft. 302. Let the king exert himself to the utmost to punish thieves; for, if he punishes thieves, his fame grows and his kingdom prospers. 303. That king, indeed, is ever worthy of honour who ensures the safety (of his subjects); for the sacrificial session (sattra, which he, as it were, performs thereby) ever grows in length, the safety (of his subjects representing) the sacrificial fee. 304. A king who (duly) protects (his subjects) receives from each and all the sixth part of their spiritual merit; if he does not protect them, the sixth part of their demerit also (will fall on him). 305. Whatever (merit a man gains by) reading the Veda, by sacrificing, by charitable gifts, (or by) worshipping (Gurus and gods), the king obtains a sixth part of that in consequence of his duly protecting (his kingdom). 306. A king who protects the created beings in accordance with the sacred law and smites those worthy of corporal punishment, daily offers (as it were) sacrifices at which hundred thousands (are given as) fees. 307. A king who does not afford protection, (yet) takes his share in kind, his taxes, tolls and duties, daily presents and fines, will (after death) soon sink into hell. 308. They declare that a king who affords no protection, (yet) receives the sixth part of the produce, takes upon himself all the foulness of his whole people. 309. Know that a king who heeds not the rules (of the law), who is an atheist, and rapacious, who does not protect (his subjects, but) devours them, will sink low (after death). 310. Let him carefully restrain the wicked by three methods,- by imprisonment by putting them in fetters, and by various (kinds of) corporal punishments. 311. For by punishing the wicked and by favouring the virtuous, kings are constantly sanctified, just as twice-born men by sacrifices. 312. A king who desires his own welfare must always forgive litigants, infants, aged and sick men, who inveigh against him. 313. He who, being abused by men in pain, pardons (them), will in reward of that (act) be exalted in heaven; but he who, (proud) of his kingly state, forgives them not, will for that (reason) sink into hell. 314. A thief shall, running, approach the king, with flying hair, confessing that theft (and saying), 'Thus have I done, punish me;' 315. (And he must) carry on his shoulder a pestle, or a club of Khadira wood, or a spear sharp at both ends, or an iron staff. 316. Whether he be punished or pardoned, the thief is freed from the (guilt of) theft; but the king, if he punishes not, takes upon himself the guilt of the thief. 317. The killer of a learned Brahmana throws his guilt on him who eats his food, an adulterous wife on her (negligent) husband, a (sinning) pupil or sacrificer on (their negligent) teacher (or priest), a thief on the king (who pardons him). 318. But men who have committed crimes and have been punished by the king, go to heaven, being pure like those who performed meritorious deeds. 319. He who steals the rope or the water-pot from a well, or damages a hut where water is distributed, shall pay one masha as a fine and restore the (article abstracted or damaged) in its (proper place). 320. On him who steals more than ten kumbhas of grain corporal punishment (shall be inflicted); in other cases he shall be fined eleven times as much, and shall pay to the (owner the value of his) property. 321. So shall corporal punishment be inflicted for stealing more than a hundred (palas) of articles sold by the weight, (i.e.) of gold, silver, and so forth, and of most excellent clothes. 322. For (stealing) more than fifty (palas) it is enacted that the hands (of the offender) shall be cut off; but in other cases, let him inflict a fine of eleven times the value. 323. For stealing men of noble family and especially women and the most precious gems, (the offender) deserves corporal (or capital) punishment. 324. For stealing large animals, weapons, or medicines, let the king fix a punishment, after considering the time and the purpose (for which they were destined). 325. For (stealing) cows belonging to Brahmanas, piercing (the nostrils of) a barren cow, and for stealing (other) cattle (belonging to Brahmanas, the offender) shall forthwith lose half his feet. 326. (For stealing) thread, cotton, drugs causing fermentation, cowdung, molasses, sour milk, sweet milk, butter-milk, water, or grass, 327. Vessels made of bamboo or other cane, salt of various kinds, earthen (vessels), earth and ashes, 328. Fish, birds, oil, clarified butter, meat, honey, and other things that come from beasts, 329. Or other things of a similar kind, spirituous liquor, boiled rice, and every kind of cooked food, the fine (shall be) twice the value (of the stolen article). 330. For flowers, green corn, shrubs, creepers, trees, and other unhusked (grain) the fine (shall be) five krishnalas. 331. For husked grain, vegetables, roots, and fruit the fine (shall be) one hundred (panas) if there is no connexion (between the owner and the thief), fifty (panas) if such a connexion exists. 332. An offence (of this description), which is committed in the presence (of the owner) and with violence, will be robbery; if (it is committed) in his absence, it will be theft; likewise if (the possession of) anything is denied after it has been taken. 333. On that man who may steal (any of) the above-mentioned articles, when they are prepared for (use), let the king inflict the first (or lowest) amercement; likewise on him who may steal (a sacred) fire out of the room (in which it is kept). 334. With whatever limb a thief in any way commits (an offence) against men, even of that (the king) shall deprive him in order to prevent (a repetition of the crime). 335. Neither a father, nor a teacher, nor a friend, nor a mother, nor a wife, nor a son, nor a domestic priest must be left unpunished by a king, if they do not keep within their duty. 336. Where another common man would be fined one karshapana, the king shall be fined one thousand; that is the settled rule. 337. In (a case of) theft the guilt of a Sudra shall be eightfold, that of a Vaisya sixteenfold, that of a Kshatriya two-and-thirtyfold, 338. That of a Brahmana sixty-fourfold, or quite a hundredfold, or (even) twice four-and-sixtyfold; (each of them) knowing the nature of the offence. 339. (The taking of) roots and of fruit from trees, of wood for a (sacrificial) fire, and of grass for feeding cows, Manu has declared (to be) no theft. 340. A Brahmana, seeking to obtain property from a man who took what was not given to him, either by sacrificing for him or by teaching him, is even like a thief. 341. A twice-born man, who is travelling and whose provisions are exhausted, shall not be fined, if he takes two stalks of sugar-cane or two (esculent) roots from the field of another man. 342. He who ties up unbound or sets free tied up (cattle of other men), he who takes a slave, a horse, or a carriage will have incurred the guilt of a thief. 343. A king who punishes thieves according to these rules, will gain fame in this world and after death unsurpassable bliss. 344. A king who desires to gain the throne of Indra and imperishable eternal fame, shall not, even for a moment, neglect (to punish) the man who commits violence. 345. He who commits violence must be considered as the worst offender, (more wicked) than a defamer, than a thief, and than he who injures (another) with a staff. 346. But that king who pardons the perpetrator of violence quickly perishes and incurs hatred. 347. Neither for friendship's sake, nor for the sake of great lucre, must a king let go perpetrators of violence, who cause terror to all creatures. 348. Twice-born men may take up arms when (they are) hindered (in the fulfilment of their duties, when destruction (threatens) the twice-born castes (varna) in (evil) times, 349. In their own defence, in a strife for the fees of officiating priests, and in order to protect women and Brahmanas; he who (under such circumstances) kills in the cause of right, commits no sin. 350. One may slay without hesitation an assassin who approaches (with murderous intent), whether (he be one's) teacher, a child or an aged man, or a Brahmana deeply versed in the Vedas. 351. By killing an assassin the slayer incurs no guilt, whether (he does it) publicly or secretly; in that case fury recoils upon fury. 352. Men who commit adultery with the wives of others, the king shall cause to be marked by punishments which cause terror, and afterwards banish. 353. For by (adultery) is caused a mixture of the castes (varna) among men; thence (follows) sin, which cuts up even the roots and causes the destruction of everything. 354. A man formerly accused of (such) offences, who secretly converses with another man's wife, shall pay the first (or lowest) amercement. 355. But a man, not before accused, who (thus) speaks with (a woman) for some (reasonable) cause, shall not incur any guilt, since in him there is no transgression. 356. He who addresses the wife of another man at a Tirtha, outside the village, in a forest, or at the confluence of rivers, suffer (the punishment for) adulterous acts (samgrahana). 357. Offering presents (to a woman), romping (with her), touching her ornaments and dress, sitting with her on a bed, all (these acts) are considered adulterous acts (samgrahana). 358. If one touches a woman in a place (which ought) not (to be touched) or allows (oneself to be touched in such a spot), all (such acts done) with mutual consent are declared (to be) adulterous (samgrahana). 359. A man who is not a Brahmana ought to suffer death for adultery (samgrahana); for the wives of all the four castes even must always be carefully guarded. 360. Mendicants, bards, men who have performed the initiatory ceremony of a Vedic sacrifice, and artisans are not prohibited from speaking to married women. 361. Let no man converse with the wives of others after he has been forbidden (to do so); but he who converses (with them), in spite of a prohibition, shall be fined one suvarna. 362. This rule does not apply to the wives of actors and singers, nor (of) those who live on (the intrigues of) their own (wives); for such men send their wives (to others) or, concealing themselves, allow them to hold criminal intercourse. 363. Yet he who secretly converses with such women, or with female slaves kept by one (master), and with female ascetics, shall be compelled to pay a small fine. 364. He who violates an unwilling maiden shall instantly suffer corporal punishment; but a man who enjoys a willing maiden shall not suffer corporal punishment, if (his caste be) the same (as hers). 365. From a maiden who makes advances to a (man of) high (caste), he shall not take any fine; but her, who courts a (man of) low (caste), let him force to live confined in her house. 366. A (man of) low (caste) who makes love to a maiden (of) the highest (caste) shall suffer corporal punishment; he who addresses a maiden (on) equal (caste) shall pay the nuptial fee, if her father desires it. 367. But if any man through insolence forcibly contaminates a maiden, two of his fingers shall be instantly cut off, and he shall pay a fine of six hundred (panas). 368. A man (of) equal (caste) who defiles a willing maiden shall not suffer the amputation of his fingers, but shall pay a fine of two hundred (panas) in order to deter him from a repetition (of the offence). 369. A damsel who pollutes (another) damsel must be fined two hundred (panas), pay the double of her (nuptial) fee, and receive ten (lashes with a) rod. 370. But a woman who pollutes a damsel shall instantly have (her head) shaved or two fingers cut off, and be made to ride (through the town) on a donkey. 371. If a wife, proud of the greatness of her relatives or (her own) excellence, violates the duty which she owes to her lord, the king shall cause her to be devoured by dogs in a place frequented by many. 372. Let him cause the male offender to be burnt on a red-hot iron bed; they shall put logs under it, (until) the sinner is burned (to death). 373. On a man (once) convicted, who is (again) accused within a year, a double fine (must be inflicted); even thus (must the fine be doubled) for (repeated) intercourse with a Vratya and a Kandali. 374. A Sudra who has intercourse with a woman of a twice-born caste (varna), guarded or unguarded, (shall be punished in the following manner): if she was unguarded, he loses the part (offending) and all his property; if she was guarded, everything (even his life). 375. (For intercourse with a guarded Brahmana a Vaisya shall forfeit all his property after imprisonment for a year; a Kshatriya shall be fined one thousand (panas) and be shaved with the urine (of an ass). 376. If a Vaisya or a Kshatriya has connexion with an unguarded Brahmana, let him fine the Vaisya five hundred (panas) and the Kshatriya one thousand. 377. But even these two, if they offend with a Brahmani (not only) guarded (but the wife of an eminent man), shall be punished like a Sudra or be burnt in a fire of dry grass. 378. A Brahmana who carnally knows a guarded Brahmani against her will, shall be fined one thousand (panas); but he shall be made to pay five hundred, if he had connexion with a willing one. 379. Tonsure (of the head) is ordained for a Brahmana (instead of) capital punishment; but (men of) other castes shall suffer capital punishment. 380. Let him never slay a Brahmana, though he have committed all (possible) crimes; let him banish such an (offender), leaving all his property (to him) and (his body) unhurt. 381. No greater crime is known on earth than slaying a Brahmana; a king, therefore, must not even conceive in his mind the thought of killing a Brahmana. 382. If a Vaisya approaches a guarded female of the Kshatriya caste, or a Kshatriya a (guarded) Vaisya woman, they both deserve the same punishment as in the case of an unguarded Brahmana female. 383. A Brahmana shall be compelled to pay a fine of one thousand (panas) if he has intercourse with guarded (females of) those two (castes); for (offending with) a (guarded) Sudra female a fine of one thousand (panas shall be inflicted) on a Kshatriya or a Vaisya. 384. For (intercourse with) an unguarded Kshatriya a fine of five hundred (panas shall fall) on a Vaisya; but (for the same offence) a Kshatriya shall be shaved with the urine (of a donkey) or (pay) the same fine. 385. A Brahmana who approaches unguarded females (of the) Kshatriya or Vaisya (castes), or a Sudra female, shall be fined five hundred (panas); but (for intercourse with) a female (of the) lowest (castes), one thousand. 386. That king in whose town lives no thief, no adulterer, no defamer, no man guilty of violence, and no committer of assaults, attains the world of Sakra (Indra). 387. The suppression of those five in his dominions secures to a king paramount sovereignty among his peers and fame in the world. 388. A sacrificer who forsakes an officiating priest, and an officiating priest who forsakes a sacrificer, (each being) able to perform his work and not contaminated (by grievous crimes), must each be fined one hundred (panas). 389. Neither a mother, nor a father, nor a wife, nor a son shall be cast off; he who casts them off, unless guilty of a crime causing loss of caste, shall be fined six hundred (panas). 390. If twice-born men dispute among each other concerning the duty of the orders, a king who desires his own welfare should not (hastily) decide (what is) the law. 391. Having shown them due honor, he should, with (the assistance of) Brahmanas, first soothe them by gentle (speech) and afterwards teach them their duty. 392. A Brahmana who does not invite his next neighbour and his neighbour next but one, (though) both (he) worthy (of the honour), to a festival at which twenty Brahmanas are entertained, is liable to a fine of one masha. 393. A Srotriya who does not entertain a virtuous Srotriya at auspicious festive rites, shall be made to pay him twice (the value of) the meal and a masha of gold (as a fine to the king). 394. A blind man, an idiot, (a cripple) who moves with the help of a board, a man full seventy years old, and he who confers benefits on Srotriyas, shall not be compelled by any (king) to pay a tax. 395. Let the king always treat kindly a Srotriya, a sick or distressed man, an infant and an aged or indigent man, a man of high birth, and an honourable man (Arya). 396. A washerman shall wash (the clothes of his employers) gently on a smooth board of Salmaliwood he shall not return the clothes (of one person) for those (of another), nor allow anybody (but the owner) to wear them. 397. A weaver (who has received) ten palas (of thread), shall return (cloth weighing) one pala more; he who acts differently shall be compelled to pay a fine of twelve (panas). 398. Let the king take one-twentieth of that (amount) which men, well acquainted with the settlement of tolls and duties (and) skilful in (estimating the value of) all kinds of merchandise, may fix as the value for each saleable commodity. 399. Let the king confiscate the whole property of (a trader) who out of greed exports goods of which the king has a monopoly or (the export of which is) forbidden. 400. He who avoids a custom-house (or a toll), he who buys or sells at an improper time, or he who makes a false statement in enumerating (his goods), shall be fined eight times (the amount of duty) which he tried to evade. 401. Let (the king) fix (the rates for) the purchase and sale of all marketable goods, having (duly) considered whence they come, whither they go, how long they have been kept, the (probable) profit and the (probable) outlay. 402. Once in five nights, or at the close of each fortnight, let the king publicly settle the prices for the (merchants). 403. All weights and measures must be duly marked, and once in six months let him re-examine them. 404. At a ferry an (empty) cart shall be made to pay one pana, a man's (load) half a pana, an animal and a woman one quarter of a (pana), an unloaded man one-half of a quarter. 405. Carts (laden) with vessels full (of merchandise) shall be made to pay toll at a ferry according to the value (of the goods), empty vessels and men without luggage some trifle. 406. For a long passage the boat-hire must be proportioned to the places and times; know that this (rule refers) to (passages along) the banks of rivers; at sea there is no settled (freight). 407. But a woman who has been pregnant two months or more, an ascetic, a hermit in the forest, and Brahmanas who are students of the Veda, shall not be made to pay toll at a ferry. 408. Whatever may be damaged in a boat by the fault of the boatmen, that shall be made good by the boatmen collectively, (each paying) his share. 409. This decision in suits (brought) by passengers (holds good only) in case the boatmen are culpably negligent on the water; in the case of (an accident) caused by (the will of) the gods, no fine can be (inflicted on them). 410. (The king) should order a Vaisya to trade, to lend money, to cultivate the land, or to tend cattle, and a Sudra to serve the twice-born castes 411. (Some wealthy) Brahmana shall compassionately support both a Kshatriya and a Vaisya, if they are distressed for a livelihood, employing them on work (which is suitable for) their (castes). 412. But a Brahmana who, because he is powerful, out of greed makes initiated (men of the) twice-born (castes) against their will do the work of slaves, shall be fined by the king six hundred (panas). 413. But a Sudra, whether bought or unbought, he may compel to do servile work; for he was created by the Self-existent (Svayambhu) to be the slave of a Brahmana. 414. A Sudra, though emancipated by his master, is not released from servitude; since that is innate in him, who can set him free from it? 415. There are slaves of seven kinds, (viz.) he who is made a captive under a standard, he who serves for his daily food, he who is born in the house, he who is bought and he who is given, he who is inherited from ancestors, and he who is enslaved by way of punishment. 416. A wife, a son, and a slave, these three are declared to have no property; the wealth which they earn is (acquired) for him to whom they belong. 417. A Brahmana may confidently seize the goods of (his) Sudra (slave); for, as that (slave) can have no property, his master may take his possessions. 418. (The king) should carefully compel Vaisyas and Sudra to perform the work (prescribed) for them; for if these two (castes) swerved from their duties, they would throw this (whole) world into confusion. 419. Let him daily look after the completion of his undertakings, his beasts of burden, and carriages, (the collection of) his revenues and the disbursements, his mines and his treasury. 420. A king who thus brings to a conclusion. all the legal business enumerated above, and removes all sin, reaches the highest state (of bliss). Sacred Texts Index Hinduism Index Laws of Manu Index Previous Next CHAPTER IX. 1. I will now propound the eternal laws for a husband and his wife who keep to the path of duty, whether they be united or separated. 2. Day and night woman must be kept in dependence by the males (of) their (families), and, if they attach themselves to sensual enjoyments, they must be kept under one's control. 3. Her father protects (her) in childhood, her husband protects (her) in youth, and her sons protect (her) in old age; a woman is never fit for independence. 4. Reprehensible is the father who gives not (his daughter in marriage) at the proper time; reprehensible is the husband who approaches not (his wife in due season), and reprehensible is the son who does not protect his mother after her husband has died. 5. Women must particularly be guarded against evil inclinations, however trifling (they may appear); for, if they are not guarded, they will bring sorrow on two families. 6. Considering that the highest duty of all castes, even weak husbands (must) strive to guard their wives. 7. He who carefully guards his wife, preserves (the purity of) his offspring, virtuous conduct, his family, himself, and his (means of acquiring) merit. 8. The husband, after conception by his wife, becomes an embryo and is born again of her; for that is the wifehood of a wife (gaya), that he is born (gayate) again by her. 9. As the male is to whom a wife cleaves, even so is the son whom she brings forth; let him therefore carefully guard his wife, in order to keep his offspring pure. 10. No man can completely guard women by force; but they can be guarded by the employment of the (following) expedients: 11. Let the (husband) employ his (wife) in the collection and expenditure of his wealth, in keeping (everything) clean, in (the fulfilment of) religious duties, in the preparation of his food, and in looking after the household utensils. 12. Women, confined in the house under trustworthy and obedient servants, are not (well) guarded; but those who of their own accord keep guard over themselves, are well guarded. 13. Drinking (spirituous liquor), associating with wicked people, separation from the husband, rambling abroad, sleeping (at unseasonable hours), and dwelling in other men's houses, are the six causes of the ruin of women. 14. Women do not care for beauty, nor is their attention fixed on age; (thinking), '(It is enough that) he is a man,' they give themselves to the handsome and to the ugly. 15. Through their passion for men, through their mutable temper, through their natural heartlessness, they become disloyal towards their husbands, however carefully they may be guarded in this (world). 16. Knowing their disposition, which the Lord of creatures laid in them at the creation, to be such, (every) man should most strenuously exert himself to guard them. 17. (When creating them) Manu allotted to women (a love of their) bed, (of their) seat and (of) ornament, impure desires, wrath, dishonesty, malice, and bad conduct. 18. For women no (sacramental) rite (is performed) with sacred texts, thus the law is settled; women (who are) destitute of strength and destitute of (the knowledge of) Vedic texts, (are as impure as) falsehood (itself), that is a fixed rule. 19. And to this effect many sacred texts are sung also in the Vedas, in order to (make) fully known the true disposition (of women); hear (now those texts which refer to) the expiation of their (sins). 20. 'If my mother, going astray and unfaithful, conceived illicit desires, may my father keep that seed from me,' that is the scriptural text. 21. If a woman thinks in her heart of anything that would pain her husband, the (above-mentioned text) is declared (to be a means for) completely removing such infidelity. 22. Whatever be the qualities of the man with whom a woman is united according to the law, such qualities even she assumes, like a river (united) with the ocean. 23. Akshamala, a woman of the lowest birth, being united to Vasishtha and Sarangi, (being united) to Mandapala, became worthy of honour. 24. These and other females of low birth have attained eminence in this world by the respective good qualities of their husbands. 25. Thus has been declared the ever pure popular usage (which regulates the relations) between husband and wife; hear (next) the laws concerning children which are the cause of happiness in this world and after death. 26. Between wives (striyah) who (are destined) to bear children, who secure many blessings, who are worthy of worship and irradiate (their) dwellings, and between the goddesses of fortune (sriyah, who reside) in the houses (of men), there is no difference whatsoever. 27. The production of children, the nurture of those born, and the daily life of men, (of these matters) woman is visibly the cause. 28. Offspring, (the due performance on religious rites, faithful service, highest conjugal happiness and heavenly bliss for the ancestors and oneself, depend on one's wife alone. 29. She who, controlling her thoughts, speech, and acts, violates not her duty towards her lord, dwells with him (after death) in heaven, and in this world is called by the virtuous a faithful (wife, sadhvi) 30. But for disloyalty to her husband a wife is censured among men, and (in her next life) she is born in the womb of a jackal and tormented by diseases, the punishment of her sin. 31. Listen (now) to the following holy discussion, salutary to all men, which the virtuous (of the present day) and the ancient great sages have held concerning male offspring. 32. They (all) say that the male issue (of a woman) belongs to the lord, but with respect to the (meaning of the term) lord the revealed texts differ; some call the begetter (of the child the lord), others declare (that it is) the owner of the soil. 33. By the sacred tradition the woman is declared to be the soil, the man is declared to be the seed; the production of all corporeal beings (takes place) through the union of the soil with the seed. 34. In some cases the seed is more distinguished, and in some the womb of the female; but when both are equal, the offspring is most highly esteemed. 35. On comparing the seed and the receptacle (of the seed), the seed is declared to be more important; for the offspring of all created beings is marked by the characteristics of the seed. 36. Whatever (kind on seed is sown in a field, prepared in due season, (a plant) of that same kind, marked with the peculiar qualities of the seed, springs up in it. 37. This earth, indeed, is called the primeval womb of created beings; but the seed develops not in its development any properties of the womb. 38. In this world seeds of different kinds, sown at the proper time in the land, even in one field, come forth (each) according to its kind. 39. The rice (called) vrihi and (that called) sali, mudga-beans, sesamum, masha-beans, barley, leeks, and sugar-cane, (all) spring up according to their seed. 40. That one (plant) should be sown and another be produced cannot happen; whatever seed is sown, (a plant of) that kind even comes forth. 41. Never therefore must a prudent well-trained man, who knows the Veda and its Angas and desires long life, cohabit with another's wife. 42. With respect to this (matter), those acquainted with the past recite some stanzas, sung by Vayu (the Wind, to show) that seed must not be sown by (any) man on that which belongs to another. 43. As the arrow, shot by (a hunter) who afterwards hits a wounded (deer) in the wound (made by another), is shot in vain, even so the seed, sown on what belongs to another, is quickly lost (to the sower). 44. (Sages) who know the past call this earth (prithivi) even the wife of Prithu; they declare a field to belong to him who cleared away the timber, and a deer to him who (first) wounded it. 45. He only is a perfect man who consists (of three persons united), his wife, himself, and his offspring; thus (says the Veda), and (learned) Brahmanas propound this (maxim) likewise, 'The husband is declared to be one with the wife.' 46. Neither by sale nor by repudiation is a wife released from her husband; such we know the law to be, which the Lord of creatures (Pragapati) made of old. 47. Once is the partition (of the inheritance) made, (once is) a maiden given in marriage, (and) once does (a man) say,' I will give;' each of those three (acts is done) once only. 48. As with cows, mares, female camels, slave-girls, buffalo-cows, she-goats, and ewes, it is not the begetter (or his owner) who obtains the offspring, even thus (it is) with the wives of others. 49. Those who, having no property in a field, but possessing seed-corn, sow it in another's soil, do indeed not receive the grain of the crop which may spring up. 50. If (one man's) bull were to beget a hundred calves on another man's cows, they would belong to the owner of the cows; in vain would the bull have spent his strength. 51. Thus men who have no marital property in women, but sow their seed in the soil of others, benefit the owner of the woman; but the giver of the seed reaps no advantage. 52. If no agreement with respect to the crop has been made between the owner of the field and the owner of the seed, the benefit clearly belongs to the owner of the field; the receptacle is more important than the seed. 53. But if by a special contract (a field) is made over (to another) for sowing, then the owner of the seed and the owner of the soil are both considered in this world as sharers of the (crop). 54. If seed be carried by water or wind into somebody's field and germinates (there), the (plant sprung from that) seed belongs even to the owner of the field, the owner of the seed does not receive the crop. 55. Know that such is the law concerning the offspring of cows, mares, slave-girls, female camels, she-goats, and ewes, as well as of females of birds and buffalo-cows. 56. Thus the comparative importance of the seed and of the womb has been declared to you; I will next propound the law (applicable) to women in times of misfortune. 57. The wife of an elder brother is for his younger (brother) the wife of a Guru; but the wife of the younger is declared (to be) the daughter-in-law of the elder. 58. An elder (brother) who approaches the wife of the younger, and a younger (brother who approaches) the wife of the elder, except in times of misfortune, both become outcasts, even though (they were duly) authorised. 59. On failure of issue (by her husband) a woman who has been authorised, may obtain, (in the) proper (manner prescribed), the desired offspring by (cohabitation with) a brother-in-law or (with some other) Sapinda (of the husband). 60. He (who is) appointed to (cohabit with) the widow shall (approach her) at night anointed with clarified butter and silent, (and) beget one son, by no means a second. 61. Some (sages), versed in the law, considering the purpose of the appointment not to have been attained by those two (on the birth of the first), think that a second (son) may be lawfully procreated on (such) women. 62. But when the purpose of the appointment to (cohabit with) the widow bas been attained in accordance with the law, those two shall behave towards each other like a father and a daughter-in-law. 63. If those two (being thus) appointed deviate from the rule and act from carnal desire, they will both become outcasts, (as men) who defile the bed of a daughter-in-law or of a Guru. 64. By twice-born men a widow must not be appointed to (cohabit with) any other (than her husband); for they who appoint (her) to another (man), will violate the eternal law. 65. In the sacred texts which refer to marriage the appointment (of widows) is nowhere mentioned, nor is the re-marriage of widows prescribed in the rules concerning marriage. 66. This practice which is reprehended by the learned of the twice-born castes as fit for cattle is said (to have occurred) even among men, while Vena ruled. 67. That chief of royal sages who formerly possessed the whole world, caused a confusion of the castes (varna), his intellect being destroyed by lust. 68. Since that (time) the virtuous censure that (man) who in his folly appoints a woman, whose husband died, to (bear) children (to another man). 69. If the (future) husband of a maiden dies after troth verbally plighted, her brother-in-law shall wed her according to the following rule. 70. Having, according to the rule, espoused her (who must be) clad in white garments and be intent on purity, he shall approach her once in each proper season until issue (be had). 71. Let no prudent man, after giving his daughter to one (man), give her again to another; for he who gives (his daughter) whom he had before given, incurs (the guilt of) speaking falsely regarding a human being. 72. Though (a man) may have accepted a damsel in due form, he may abandon (her if she be) blemished, diseased, or deflowered, and (if she have been) given with fraud. 73. If anybody gives away a maiden possessing blemishes without declaring them, (the bridegroom) may annul that (contract) with the evil-minded giver. 74. A man who has business (abroad) may depart after securing a maintenance for his wife; for a wife, even though virtuous, may be corrupted if she be distressed by want of subsistence. 75. If (the husband) went on a journey after providing (for her), the wife shall subject herself to restraints in her daily life; but if he departed without providing (for her), she may subsist by blameless manual work. 76. If the husband went abroad for some sacred duty, (she) must wait for him eight years, if (he went) to (acquire) learning or fame six (years), if (he went) for pleasure three years. 77. For one year let a husband bear with a wife who hates him; but after (the lapse of) a year let him deprive her of her property and cease to cohabit with her. 78. She who shows disrespect to (a husband) who is addicted to (some evil) passion, is a drunkard, or diseased, shall be deserted for three months (and be) deprived of her ornaments and furniture. 79. But she who shows aversion towards a mad or outcast (husband), a eunuch, one destitute of manly strength, or one afflicted with such diseases as punish crimes, shall neither be cast off nor be deprived of her property. 80. She who drinks spirituous liquor, is of bad conduct, rebellious, diseased, mischievous, or wasteful, may at any time be superseded (by another wife). 81. A barren wife may be superseded in the eighth year, she whose children (all) die in the tenth, she who bears only daughters in the eleventh, but she who is quarrelsome without delay. 82. But a sick wife who is kind (to her husband) and virtuous in her conduct, may be superseded (only) with her own consent and must never be disgraced. 83. A wife who, being superseded, in anger departs from (her husband's) house, must either be instantly confined or cast off in the presence of the family. 84. But she who, though having been forbidden, drinks spirituous liquor even at festivals, or goes to public spectacles or assemblies, shall be fined six krishnalas. 85. If twice-born men wed women of their own and of other (lower castes), the seniority, honour, and habitation of those (wives) must be (settled) according to the order of the castes (varna). 86. Among all (twice-born men) the wife of equal caste alone, not a wife of a different caste by any means, shall personally attend her husband and assist him in his daily sacred rites. 87. But he who foolishly causes that (duty) to be performed by another, while his wife of equal caste is alive, is declared by the ancients (to be) as (despicable) as a Kandala (sprung from the) Brahmana (caste). 88. To a distinguished, handsome suitor (of) equal (caste) should (a father) give his daughter in accordance with the prescribed rule, though she have not attained (the proper age). 89. (But) the maiden, though marriageable, should rather stop in (the father's) house until death, than that he should ever give her to a man destitute of good qualities. 90. Three years let a damsel wait, though she be marriageable; but after that time let her choose for herself a bridegroom (of) equal (caste and rank). 91. If, being not given in marriage, she herself seeks a husband, she incurs no guilt, nor (does) he whom she weds. 92. A maiden who choses for herself, shall not take with her any ornaments, given by her father or her mother, or her brothers; if she carries them away, it will be theft. 93. But he who takes (to wife) a marriageable damsel, shall not pay any nuptial fee to her father; for the (latter) will lose his dominion over her in consequence of his preventing (the legitimate result of the appearance of) her enemies. 94. A man, aged thirty years, shall marry a maiden of twelve who pleases him, or a man of twenty-four a girl eight years of age; if (the performance of) his duties would (otherwise) be impeded, (he must marry) sooner. 95. The husband receives his wife from the gods, (he does not wed her) according to his own will; doing what is agreeable to the gods, he must always support her (while she is) faithful. 96. To be mothers were women created, and to be fathers men; religious rites, therefore, are ordained in the Veda to be performed (by the husband) together with the wife. 97. If, after the nuptial fee has been paid for a maiden, the giver of the fee dies, she shall be given in marriage to his brother, in case she consents. 98. Even a Sudra ought not to take a nuptial fee, when he gives away his daughter; for he who takes a fee sell his daughter, covering (the transaction by another name). 99. Neither ancients nor moderns who were good men have done such (a deed) that, after promising (a daughter) to one man, they have her to another; 100. Nor, indeed, have we heard, even in former creations, of such (a thing as) the covert sale of a daughter for a fixed price, called a nuptial fee. 101. 'Let mutual fidelity continue until death,' this may be considered as the summary of the highest law for husband and wife. 102. Let man and woman, united in marriage, constantly exert themselves, that (they may not be) disunited (and) may not violate their mutual fidelity. 103. Thus has been declared to you the law for a husband and his wife, which is intimately connected with conjugal happiness, and the manner of raising offspring in times of calamity; learn (now the law concerning) the division of the inheritance. 104. After the death of the father and of the mother, the brothers, being assembled, may divide among themselves in equal shares the paternal (and the maternal) estate; for, they have no power (over it) while the parents live. 105. (Or) the eldest alone may take the whole paternal estate, the others shall live under him just as (they lived) under their father. 106. Immediately on the birth of his first-born a man is (called) the father of a son and is freed from the debt to the manes; that (son), therefore, is worthy (to receive) the whole estate. 107. That son alone on whom he throws his debt and through whom he obtains immortality, is begotten for (the fulfilment of) the law; all the rest they consider the offspring of desire. 108. As a father (supports) his sons, so let the eldest support his younger brothers, and let them also in accordance with the law behave towards their eldest brother as sons (behave towards their father). 109. The eldest (son) makes the family prosperous or, on the contrary, brings it to ruin; the eldest (is considered) among men most worthy of honour, the eldest is not treated with disrespect by the virtuous. 110. If the eldest brother behaves as an eldest brother (ought to do), he (must be treated) like a mother and like a father; but if he behaves in a manner unworthy of an eldest brother, he should yet be honoured like a kinsman. 111. Either let them thus live together, or apart, if (each) desires (to gain) spiritual merit; for (by their living) separate (their) merit increases, hence separation is meritorious. 112. The additional share (deducted) for the eldest shall be one-twentieth (of the estate) and the best of all chattels, for the middlemost half of that, but for the youngest one-fourth. 113. Both the eldest and the youngest shall take (their shares) according to (the rule just) stated (each of) those who are between the eldest and the youngest, shall have the share (prescribed for the) middlemost. 114. Among the goods of every kind the eldest shall take the best (article), and (even a single chattel) which is particularly good, as well as the best of ten (animals). 115. But among (brothers) equally skilled in their occupations, there is no additional share, (consisting of the best animal) among ten; some trifle only shall be given to the eldest as a token of respect. 116. If additional shares are thus deducted, one must allot equal shares (out of the residue to each); but if no deduction is made, the allotment of the shares among them shall be (made) in the following manner. 117. Let the eldest son take one share in excess, the (brother) born next after him one (share) and a half, the younger ones one share each; thus the law is settled. 118. But to the maiden (sisters) the brothers shall severally give (portions) out of their shares, each out of his share one-fourth part; those who refuse to give (it), will become outcasts. 119. Let him never divide (the value of) a single goat or sheep, or a (single beast) with uncloven hoofs; it is prescribed (that) a single goat or sheep (remaining after an equal division, belongs) to the eldest alone. 120. If a younger brother begets a son on the wife of the elder, the division must then be made equally; this the law is settled. 121. The representative (the son begotten on the wife) is not invested with the right of the principal (the eldest brother to an additional share); the principal (became) a father on the procreation (of a son by his younger brother); hence one should give a share to the (son begotten on the wife of the elder brother) according to the rule (stated above). 122. If there be a doubt, how the division shall be made, in case the younger son is born of the elder wife and the elder son of the younger wife, 123. (Then the son) born of the first wife shall take as his additional share one (most excellent) bull; the next best bulls (shall belong) to those (who are) inferior on account of their mothers. 124. But the eldest (son, being) born of the eldest wife, shall receive fifteen cows and a bull, the other sons may then take shares according to (the seniority of) their mothers; that is a settled rule. 125. Between sons born of wives equal (in caste) (and) without (any other) distinction no seniority in right of the mother exists; seniority is declared (to be) according to birth. 126. And with respect to the Subrahmanya (texts) also it is recorded that the invocation (of Indra shall be made) by the first-born, of twins likewise, (conceived at one time) in the wombs (of their mothers) the seniority is declared (to depend) on (actual) birth. 127. He who has no son may make his daughter in the following manner an appointed daughter (putrika, saying to her husband), 'The (male) child, born of her, shall perform my funeral rites.' 128. According to this rule Daksha, himself, lord of created beings, formerly made (all his female offspring) appointed daughters in order to multiply his race. 129. He gave ten to Dharma, thirteen to Kasyapa, twenty-seven to King Soma, honouring (them) with an affectionate heart. 130. A son is even (as) oneself, (such) a daughter is equal to a son; how can another (heir) take the estate, while such (an appointed daughter who is even) oneself, lives? 131. But whatever may be the separate property of the mother, that is the share of the unmarried daughter alone; and the son of an (appointed) daughter shall take the whole estate of (his maternal grandfather) who leaves no son. 132. The son of an (appointed) daughter, indeed, shall (also) take the estate of his (own) father, who leaves no (other) son; he shall (then) present two funeral cakes to his own father and to his maternal grandfather. 133. Between a son's son and the son of an (appointed) daughter there is no difference, neither with respect to worldly matters nor to sacred duties; for their father and mother both sprang from the body of the same (man). 134. But if, after a daughter has been appointed, a son be born (to her father), the division (of the inheritance) must in that (case) be equal; for there is no right of primogeniture for a woman. 135. But if an appointed daughter by accident dies without (leaving) a son, the husband of the appointed daughter may, without hesitation, take that estate. 136. Through that son whom (a daughter), either not appointed or appointed, may bear to (a husband) of equal (caste), his maternal grandfather (has) a son's son; he shall present the funeral cake and take the estate. 137. Through a son he conquers the worlds, through a son's son he obtains immortality, but through his son's grandson he gains the world of the sun. 138. Because a son delivers (trayate) his father from the hell called Put, he was therefore called put-tra (a deliverer from Put) by the Self-existent (Svayambhu) himself. 139. Between a son's son and the son of a daughter there exists in this world no difference; for even the son of a daughter saves him (who has no sons) in the next world, like the son's son. 140. Let the son of an appointed daughter first present a funeral cake to his mother, the second to her father, the funeral to his father's father. 141. Of the man who has an adopted (Datrima) son possessing all good qualities, that same (son) shall take the inheritance, though brought from another family. 142. An adopted son shall never take the family (name) and the estate of his natural father; the funeral cake follows the family (name) and the estate, the funeral offerings of him who gives (his son in adoption) cease (as far as that son is concerned). 143. The son of a wife, not appointed (to have issue by another), and he whom (an appointed female, already) the mother of a son, bears to her brother-in-law, are both unworthy of a share, (one being) the son of an adulterer and (the other) produced through (mere) lust. 144. Even the male (child) of a female (duly) appointed, not begotten according to the rule (given above), is unworthy of the paternal estate; for he was procreated by an outcast. 145. A son (legally) begotten on such an appointed female shall inherit like a legitimate son of the body; for that seed and the produce belong, according to the law, to the owner of the soil. 146. He who takes care of his deceased brother's estate and of his widow, shall, after raising up a son for his brother, give that property even to that (son). 147. If a woman (duly) appointed bears a son to her brother-in-law or to another (Sapinda), that (son, if he is) begotten through desire, they declare (to be) incapable of inheriting and to be produced in vain. 148. The rules (given above) must be understood (to apply) to a distribution among sons of women of the same (caste); hear (now the law) concerning those begotten by one man on many wives of different (castes). 149. If there be four wives of a Brahmana in the direct order of the castes, the rule for the division (of the estate) among the sons born of them is as follows: 150. The (slave) who tills (the field), the bull kept for impregnating cows, the vehicle, the ornaments, and the house shall be given as an additional portion to the Brahmana (son), and one most excellent share. 151. Let the son of the Brahmana (wife) take three shares of the (remainder of the) estate, the son of the Kshatriya two, the son of the Vaisya a share and a half, and the son of the Sudra may take one share. 152. Or let him who knows the law make ten shares of the whole estate, and justly distribute them according to the following rule: 153. The Brahmana (son) shall take four shares, son of the Kshatriya (wife) three, the son of the Vaisya shall have two parts, the son of the Sudra may take one share. 154. Whether (a Brahmana) have sons or have no sons (by wives of the twice-born castes), the (heir) must, according to the law, give to the son of a Sudra (wife) no more than a tenth (part of his estate). 155. The son of a Brahmana, a Kshatriya, and a Vaisya by a Sudra (wife) receives no share of the inheritance; whatever his father may give to him, that shall be his property. 156. All the sons of twice-born men, born of wives of the same caste, shall equally divide the estate, after the others have given to the eldest an additional share. 157. For a Sudra is ordained a wife of his own caste only (and) no other; those born of her shall have equal shares, even if there be a hundred sons. 158. Among the twelve sons of men whom Manu, sprung from the Self-existent (Svayambhu), enumerates, six are kinsmen and heirs, and six not heirs, (but) kinsmen. 159. The legitimate son of the body, the son begotten on a wife, the son adopted, the son made, the son secretly born, and the son cast off, (are) the six heirs and kinsmen. 160. The son of an unmarried damsel, the son received with the wife, the son bought, the son begotten on a re-married woman, the son self-given, and the son of a Sudra female, (are) the six (who are) not heirs, (but) kinsmen. 161. Whatever result a man obtains who (tries to) cross a (sheet of) water in an unsafe boat, even that result obtains he who (tries to) pass the gloom (of the next world) with (the help of) bad (substitutes for a real) son. 162. If the two heirs of one man be a legitimate son of his body and a son begotten on his wife, each (of the two sons), to the exclusion of the other, shall take the estate of his (natural) father. 163. The legitimate son of the body alone (shall be) the owner of the paternal estate; but, in order to avoid harshness, let him allow a maintenance to the rest. 164. But when the legitimate son of the body divides the paternal estate, he shall give one-sixth or one-fifth part of his father's property to the son begotten on the wife. 165. The legitimate son and the son of the wife (thus) share the father's estate; but the other tell become members of the family, and inherit according to their order (each later named on failure of those named earlier). 166. Him whom a man begets on his own wedded wife, let him know to be a legitimate son of the body (Aurasa), the first in rank. 167. He who was begotten according to the peculiar law (of the Niyoga) on the appointed wife of a dead man, of a eunuch, or of one diseased, is called a son begotten on a wife (Kshetraga). 168. That (boy) equal (by caste) whom his mother or his father affectionately give, (confirming the gift) with (a libation of) water, in times of distress (to a man) as his son, must be considered as an adopted son (Datrima). 169. But he is considered a son made (Kritrima) whom (a man) makes his son, (he being) equal (by caste), acquainted with (the distinctions between) right and wrong, (and) endowed with filial virtues. 170. If (a child) be born in a man's house and his father be not known, he is a son born secretly in the house (Gudhotpanna), and shall belong to him of whose wife he was born. 171. He whom (a man) receives as his son, (after he has been) deserted by his parents or by either of them, is called a son cast off (Apaviddha). 172. A son whom a damsel secretly bears in the house of her father, one shall name the son of an unmarried damsel (Kanina, and declare) such offspring of an unmarried girl (to belong) to him who weds her (afterwards). 173. If one marries, either knowingly or unknowingly, a pregnant (bride), the child in her womb belongs to him who weds her, and is called (a son) received with the bride (Sahodha). 174. If a man buys a (boy), whether equal or unequal (in good qualities), from his father and mother for the sake of having a son, that (child) is called a (son) bought (Kritaka). 175. If a woman abandoned by her husband, or a widow, of her own accord contracts a second marriage and bears (a son), he is called the son of a re-married woman (Paunarbhava). 176. If she be (still) a virgin, or one who returned (to her first husband) after leaving him, she is worthy to again perform with her second (or first deserted) husband the (nuptial) ceremony. 177. He who, having lost his parents or being abandoned (by them) without (just) cause, gives himself to a (man), is called a son self-given (Svayamdatta). 178. The son whom a Brahmana begets through lust on a Sudra female is, (though) alive (parayan), a corpse (sava), and hence called a Parasava (a living corpse). 179. A son who is (begotten) by a Sudra on a female slave, or on the female slave of his slave, may, if permitted (by his father), take a share (of the inheritance); thus the law is settled. 180. These eleven, the son begotten on the wife and the rest as enumerated (above), the wise call substitutes for a son, (taken) in order (to prevent) a failure of the (funeral) ceremonies. 181. Those sons, who have been mentioned in connection with (the legitimate son of the body), being begotten by strangers, belong (in reality) to him from whose seed they sprang, but not to the other (man who took them). 182. If among brothers, sprung from one (father), one have a son, Manu has declared them all to have male offspring through that son. 183. If among all the wives of one husband one have a son, Manu declares them all (to be) mothers of male children through that son. 184. On failure of each better (son), each next inferior (one) is worthy of the inheritance; but if there be many (of) equal (rank), they shall all share the estate. 185. Not brothers, nor fathers, (but) sons take the paternal estate; but the father shall take the inheritance of (a son) who leaves no male issue, and his brothers. 186. To three (ancestors) water must be offered, to three the funeral cake is given, the fourth (descendant is) the giver of these (oblations), the fifth has no connection (with them). 187. Always to that (relative within three degrees) who is nearest to the (deceased) Sapinda the estate shall belong; afterwards a Sakulya shall be (the heir, then) the spiritual teacher or the pupil. 188. But on failure of all (heirs) Brahmanas (shall) share the estate, (who are) versed the in the three Vedas, pure and self-controlled; thus the law is not violated. 189. The property of a Brahmana must never be taken by the king, that is a settled rule; but (the property of men) of other castes the king may take on failure of all (heirs). 190. (If the widow) of (a man) who died without leaving issue, raises up to him a son by a member of the family (Sagotra), she shall deliver to that (son) the whole property which belonged to the (deceased). 191. But if two (sons), begotten by two (different men), contend for the property (in the hands) of their mother, each shall take, to the exclusion of the other, what belonged to his father. 192. But when the mother has died, all the uterine brothers and the uterine sisters shall equally divide the mother's estate. 193. Even to the daughters of those (daughters) something should be given, as is seemly, out of the estate of their maternal grandmother, on the score of affection. 194. What (was given) before the (nuptial) fire, what (was given) on the bridal procession, what was given in token of love, and what was received from her brother, mother, or father, that is called the sixfold property of a woman. 195. (Such property), as well as a gift subsequent and what was given (to her) by her affectionate husband, shall go to her offspring, (even) if she dies in the lifetime of her husband. 196. It is ordained that the property (of a woman married) according to the Brahma, the Daiva, the Arsha, the Gandharva, or the Pragapatya rite (shall belong) to her husband alone, if she dies without issue. 197. But it is prescribed that the property which may have been given to a (wife) on an Asura marriage or (one of the) other (blamable marriages, shall go) to her mother and to her father, if she dies without issue. 198. Whatever property may have been given by her father to a wife (who has co-wives of different castes), that the daughter (of the) Brahmani (wife) shall take, or that (daughter's) issue. 199. Women should never make a hoard from (the property of) their families which is common to many, nor from their own (husbands' particular) property without permission. 200. The ornaments which may have been worn by women during their husbands' lifetime, his heirs shall not divide; those who divide them become outcasts. 201. Eunuchs and outcasts, (persons) born blind or deaf, the insane, idiots and the dumb, as well as those deficient in any organ (of action or sensation), receive no share. 202. But it is just that (a man) who knows (the law) should give even to all of them food and raiment without stint, according to his ability; he who gives it not will become all outcast. 203. If the eunuch and the rest should somehow or other desire to (take) wives, the offspring of such among them as have children is worthy of a share. 204. Whatever property the eldest (son) acquires (by his own exertion) after the father's death, a share of that (shall belong) to his younger (brothers), provided they have made a due progress in learning. 205. But if all of them, being unlearned, acquire property by their labour, the division of that shall be equal, (as it is) not property acquired by the father; that is a settled rule. 206. Property (acquired) by learning belongs solely to him to whom (it was given), likewise the gift of a friend, a present received on marriage or with the honey-mixture. 207. But if one of the brothers, being able (to maintain himself) by his own occupation, does not desire (a share of the family) property, he may be made separate (by the others) receiving a trifle out of his share to live upon. 208. What one (brother) may acquire by his labour without using the patrimony, that acquisition, (made solely) by his own effort, he shall not share unless by his own will (with his brothers). 209. But if a father recovers lost ancestral property, he shall not divide it, unless by his own will, with his sons, (for it is) self-acquired (property). 210. If brothers, (once) divided and living (again) together (as coparceners), make a second partition, the division shall in that case be equal; in such a case there is no right of primogeniture. 211. If the eldest or the youngest (brother) is deprived of his share, or if either of them dies, his share is not lost (to his immediate heirs). 212. His uterine brothers, having assembled together, shall equally divide it, and those brothers who were reunited (with him) and the uterine sisters. 213. An eldest brother who through avarice may defraud the younger ones, shall no (longer hold the position of) the eldest, shall not receive an (eldest son's additional) share, and shall be punished by the king. 214. All brothers who habitually commit forbidden acts, are unworthy of (a share of) the property, and the eldest shall not make (anything his) separate property without giving (an equivalent) to his younger brothers. 215. If undivided brethren, (living with their father,) together make an exertion (for gain), the father shall on no account give to them unequal shares (on a division of the estate). 216. But a son, born after partition, shall alone take the property of his father, or if any (of the other sons) be reunited with the (father), he shall share with them. 217. A mother shall obtain the inheritance of a son (who dies) without leaving issue, and, if the mother be dead, the paternal grandmother shall take the estate. 218. And if, after all the debts and assets have been duly distributed according to the rule, any (property) be afterwards discovered, one must divide it equally. 219. A dress, a vehicle, ornaments, cooked food, water, and female (slaves), property destined for pious uses or sacrifices, and a pasture-ground, they declare to be indivisible. 220. The division (of the property) and the rules for allotting (shares) to the (several) sons, those begotten on a wife and the rest, in (due) order, have been thus declared to you; hear (now) the laws concerning gambling. 221. Gambling and betting let the king exclude from his realm; those two vices cause the destruction of the kingdoms of princes. 222. Gambling and betting amount to open theft; the king shall always exert himself in suppressing both (of them). 223. When inanimate (things) are used (for staking money on them), that is called among men gambling (dyuta), when animate beings are used (for the same purpose), one must know that to be betting (samahvaya). 224. Let the king corporally punish all those (persons) who either gamble and bet or afford (an opportunity for it), likewise Sudras who assume the distinctive marks of twice-born (men). 225. Gamblers, dancers and singers, cruel men, men belonging to an heretical sect, those following forbidden occupations, and sellers of spirituous liquor, let him instantly banish from his town. 226. If such (persons who are) secret thieves, dwell in the realm of a king, they constantly harass his good subjects by their forbidden practices. 227. In a former Kalpa this (vice of) gambling has been seen to cause great enmity; a wise man, therefore, should not practise it even for amusement. 228. On every man who addicts himself to that (vice) either secretly or openly, the king may inflict punishment according to his discretion. 229. But a Kshatriya, a Vaisya, and a Sudra who are unable to pay a fine, shall discharge the debt by labour; a Brahmana shall pay it by installments. 230. On women, infants, men of disordered mind, the poor and the sick, the king shall inflict punishment with a whip, a cane, or a rope and the like. 231. But those appointed (to administer public) affairs, who, baked by the fire of wealth, mar the business of suitors, the king shall deprive of their property. 232. Forgers of royal edicts, those who corrupt his ministers, those who slay women, infants, or Brahmanas, and those who serve his enemies, the king shall put to death. 233. Whenever any (legal transaction) has been completed or (a punishment) been inflicted according to the law, he shall sanction it and not annul it. 234. Whatever matter his ministers or the judge may settle improperly, that the king himself shall (re-) settle and fine (them) one thousand (panas). 235. The slayer of a Brahmana, (A twice-born man) who drinks (the spirituous liquor called) Sura, he who steals (the gold of a Brahmana), and he who violates a Guru's bed, must each and all be considered as men who committed mortal sins (mahapataka). 236. On those four even, if they do not perform a penance, let him inflict corporal punishment and fines in accordance with the law. 237. For violating a Guru's bed, (the mark of) a female part shall be (impressed on the forehead with a hot iron); for drinking (the spirituous liquor called) Sura, the sign of a tavern; for stealing (the gold of a Brahmana), a dog's foot; for murdering a Brahmana, a headless corpse. 238. Excluded from all fellowship at meals, excluded from all sacrifices, excluded from instruction and from matrimonial alliances, abject and excluded from all religious duties, let them wander over (this) earth. 239. Such (persons) who have been branded with (indelible) marks must be cast off by their paternal and maternal relations, and receive neither compassion nor a salutation; that is the teaching of Manu. 240. But (men of) all castes who perform the prescribed penances, must not be branded on the forehead by the king, but shall be made to pay the highest amercement. 241. For (such) offences the middlemost amercement shall be inflicted on a Brahmana, or he may be banished from the realm, keeping his money and his chattels. 242. But (men of) other (castes), who have unintentionally committed such crimes, ought to be deprived of their whole property; if (they committed them) intentionally, they shall be banished. 243. A virtuous king must not take for himself the property of a man guilty of mortal sin; but if he takes it out of greed, he is tainted by that guilt (of the offender). 244. Having thrown such a fine into the water, let him offer it to Varuna, or let him bestow it on a learned and virtuous Brahmana. 245. Varuna is the lord of punishment, for he holds the sceptre even over kings; a Brahmana who has learnt the whole Veda is the lord of the whole world. 246. In that (country), where the king avoids taking the property of (mortal) sinners, men are born in (due) time (and are) long-lived, 247. And the crops of the husbandmen spring up, each as it was sown, and the children die not, and no misshaped (offspring) is born. 248. But the king shall inflict on a base-born (Sudra), who intentionally gives pain to Brahmanas, various (kinds of) corporal punishment which cause terror. 249. When a king punishes an innocent (man), his guilt is considered as great as when he sets free a guilty man; but (he acquires) merit when he punishes (justly). 250. Thus the (manner of) deciding suits (falling) under the eighteen titles, between two litigant parties, has been declared at length. 251. A king who thus duly fulfils his duties in accordance with justice, may seek to gain countries which he has not yet gained, and shall duly protect them when he has gained them. 252. Having duly settled his country, and having built forts in accordance with the Institutes, he shall use his utmost exertions to remove (those men who are nocuous like) thorns. 253. By protecting those who live as (becomes) Aryans and by removing the thorns, kings, solely intent on guarding their subjects, reach heaven. 254. The realm of that king who takes his share in kind, though he does not punish thieves, (will be) disturbed and he (will) lose heaven. 255. But if his kingdom be secure, protected by the strength of his arm, it will constantly flourish like a (well)- watered tree. 256. Let the king who sees (everything) through his spies, discover the two sorts of thieves who deprive others of their property, both those who (show themselves) openly and those who (lie) concealed. 257. Among them, the open rogues (are those) who subsist by (cheating in the sale of) various marketable commodities, but the concealed rogues are burglars, robbers in forests, and so forth. 258. Those who take bribes, cheats and rogues, gamblers, those who live by teaching (the performance of) auspicious ceremonies, sanctimonious hypocrites, and fortune-tellers, 259. Officials of high rank and physicians who act improperly, men living by showing their proficiency in arts, and clever harlots, 260. These and the like who show themselves openly, as well as others who walk in disguise (such as) non-Aryans who wear the marks of Aryans, he should know to be thorns (in the side of his people). 261. Having detected them by means of trustworthy persons, who, disguising themselves, (pretend) to follow the same occupations and by means of spies, wearing various disguises, he must cause them to be instigated (to commit offences), and bring them into his power. 262. Then having caused the crimes, which they committed by their several actions, to be proclaimed in accordance with the facts, the king shall duly punish them according to their strength and their crimes. 263. For the wickedness of evil-minded thieves, who secretly prowl over this earth, cannot be restrained except by punishment. 264. Assembly-houses, houses where water is distributed or cakes are sold, brothels, taverns and victualler's shops, cross-roads, well-known trees, festive assemblies, and play-houses and concert-rooms, 265. Old gardens, forests, the shops of artisans, empty dwellings, natural and artificial groves, 266. These and the like places the king shall cause to be guarded by companies of soldiers, both stationary and patrolling, and by spies, in order to keep away thieves. 267. By the means of clever reformed thieves, who associate with such (rogues), follow them and know their various machinations, he must detect and destroy them. 268. Under the pretext of (offering them) various dainties, of introducing them to Brahmanas, and on the pretence of (showing them) feats of strength, the (spies) must make them meet (the officers of justice). 269. Those among them who do not come, and those who suspect the old (thieves employed by the king), the king shall attack by force and slay together with their friends, blood relations, and connexions. 270. A just king shall not cause a thief to be put to death, (unless taken) with the stolen goods (in his possession); him who (is taken) with the stolen goods and the implements (of burglary), he may, without hesitation, cause to be slain. 271. All those also who in villages give food to thieves or grant them room for (concealing their implements), he shall cause to be put to death. 272. Those who are appointed to guard provinces and his vassals who have been ordered (to help), he shall speedily punish like thieves, (if they remain) inactive in attacks (by robbers). 273. Moreover if (a man), who subsists by (the fulfilment of) the law, departs from the established rule of the law, the (king) shall severely punish him by a fine, (because he) violated his duty. 274. Those who do not give assistance according to their ability when a village is being plundered, a dyke is being destroyed, or a highway robbery committed, shall be banished with their goods and chattels. 275. On those who rob the king's treasury and those who persevere in opposing (his commands), he shall inflict various kinds of capital punishment, likewise on those who conspire with his enemies. 276. But the king shall cut off the hands of those robbers who, breaking into houses, commit thefts at night, and cause them to be impaled on a pointed stake. 277. On the first conviction, let him cause two fingers of a cut-purse to be amputated; on the second, one hand and one foot; on the third, he shall suffer death. 278. Those who give (to thieves) fire, food, arms, or shelter, and receivers of stolen goods, the ruler shall punish like thieves. 279. Him who breaks (the dam of) a tank he shall slay (by drowning him) in water or by (some other) (mode of) capital punishment; or the offender may repair the (damage), but shall be made to pay the highest amercement. 280. Those who break into a (royal) storehouse, an armoury, or a temple, and those who steal elephants, horses, or chariots, he shall slay without hesitation. 281. But he who shall take away the water of a tank, made in ancient times, or shall cut off the supply of water, must be made to pay the first (or lowest) amercement. 282. But he who, except in a case of extreme necessity, drops filth on the king's high-road, shall pay two karshapanas and immediately remove (that) filth. 283. But a person in urgent necessity, an aged man, a pregnant woman, or a child, shall be reprimanded and clean the (place); that is a settled rule. 284. All physicians who treat (their patients) wrongly (shall pay) a fine; in the case of animals, the first (or lowest); in the case of human beings, the middlemost (amercement). 285. He who destroys a bridge, the flag (of a temple or royal palace), a pole, or images, shall repair the whole (damage) and pay five hundred (panas). 286. For adulterating unadulterated commodities, and for breaking gems or for improperly boring (them), the fine is the first (or lowest) amercement. 287. But that man who behaves dishonestly to honest (customers) or cheats in his prices, shall be fined in the first or in the middlemost amercement. 288. Let him place all prisons near a high-road, where the suffering and disfigured offenders can be seen. 289. Him who destroys the wall (of a town), or fills up the ditch (round a town), or breaks a (town)- gate, he shall instantly banish. 290. For all incantations intended to destroy life, for magic rites with roots (practised by persons) not related (to him against whom they are directed), and for various kinds of sorcery, a fine of two hundred (panas) shall be inflicted. 291. He who sells (for seed-corn that which is) not seed-corn, he who takes up seed (already sown), and he who destroys a boundary (-mark), shall be punished by mutilation. 292. But the king shall cause a goldsmith who behaves dishonestly, the most nocuous of all the thorns, to be cut to pieces with razors. 293. For the theft of agricultural implements, of arms and of medicines, let the king award punishment, taking into account the time (of the offence) and the use (of the object). 294. The king and his minister, his capital, his realm, his treasury, his army, and his ally are the seven constituent parts (of a kingdom); (hence) a kingdom is said to have seven limbs (anga). 295. But let him know (that) among these seven constituent parts of a kingdom (which have been enumerated) in due order, each earlier (named) is more important and (its destruction) the greater calamity. 296. Yet in a kingdom containing seven constituent parts, which is upheld like the triple staff (of an ascetic), there is no (single part) more important (than the others), by reason of the importance of the qualities of each for the others. 297. For each part is particularly qualified for (the accomplishment of) certain objects, (and thus) each is declared to be the most important for that particular purpose which is effected by its means. 298. By spies, by a (pretended) display of energy, and by carrying out (various) undertakings, let the king constantly ascertain his own and his enemy's strength; 299. Moreover, all calamities and vices; afterwards, when he has fully considered their relative importance, let him begin his operations. 300. (Though he be) ever so much tired (by repeated failures), let him begin his operations again and again; for fortune greatly favours the man who (strenuously) exerts himself in his undertakings. 301. The various ways in which a king behaves (resemble) the Krita, Treta, Dvapara, and Kali ages; hence the king is identified with the ages (of the world). 302. Sleeping he represents the Kali (or iron age), waking the Dvapara (or brazen) age, ready to act the Treta (or silver age), but moving (actively) the Krita (or golden) age. 303. Let the king emulate the energetic action of Indra, of the Sun, of the Wind, of Yama, of Varuna, of the Moon, of the Fire, and of the Earth. 304. As Indra sends copious rain during the four months of the rainy season, even so let the king, taking upon himself the office of Indra, shower benefits on his kingdom. 305. As the Sun during eight months (imperceptibly) draws up the water with his rays, even so let him gradually draw his taxes from his kingdom; for that is the office in which he resembles the Sun. 306. As the Wind moves (everywhere), entering (in the shape of the vital air) all created beings, even so let him penetrate (everywhere) through his spies; that is the office in which he resembles the Wind. 307. As Yama at the appointed time subjects to his rule both friends and foes, even so all subjects must be controlled by the king; that is the office in which he resembles Yama. 308. As (a sinner) is seen bound with ropes by Varuna, even so let him punish the wicked; that is his office in which he resembles Varuna. 309. He is a king, taking upon himself the office of the Moon, whose (appearance) his subjects (greet with as great joy) as men feel on seeing the full moon. 310. (If) he is ardent in wrath against criminals and endowed with brilliant energy, and destroys wicked vassals, then his character is said (to resemble) that of Fire. 311. As the Earth supports all created beings equally, thus (a king) who supports all his subjects, (takes upon himself) the office of the Earth. 312. Employing these and other means, the king shall, ever untired, restrain thieves both in his own dominions and in (those of) others. 313. Let him not, though fallen into the deepest distress, provoke Brahmanas to anger; for they, when angered, could instantly destroy him together with his army and his vehicles. 314. Who could escape destruction, when he provokes to anger those (men), by whom the fire was made to consume all things, by whom the (water of the) ocean was made undrinkable, and by whom the moon was made to wane and to increase again? 315. Who could prosper, while he injures those (men) who provoked to anger, could create other worlds and other guardians of the world, and deprive the gods of their divine station? 316. What man, desirous of life, would injure them to whose support the (three) worlds and the gods ever owe their existence, and whose wealth is the Veda? 317. A Brahmana, be he ignorant or learned, is a great divinity, just as the fire, whether carried forth (for the performance of a burnt-oblation) or not carried forth, is a great divinity. 318. The brilliant fire is not contaminated even in burial-places, and, when presented with oblations (of butter) at sacrifices, it again increases mightily. 319. Thus, though Brahmanas employ themselves in all (sorts of) mean occupations, they must be honoured in every way; for (each of) them is a very great deity. 320. When the Kshatriyas become in any way overbearing towards the Brahmanas, the Brahmanas themselves shall duly restrain them; for the Kshatriyas sprang from the Brahmanas. 321. Fire sprang from water, Kshatriyas from Brahmanas, iron from stone; the all-penetrating force of those (three) has no effect on that whence they were produced. 322. Kshatriyas prosper not without Brahmanas, Brahmanas prosper not without Kshatriyas; Brahmanas and Kshatriyas, being closely united, prosper in this (world) and in the next. 323. But (a king who feels his end drawing nigh) shall bestow all his wealth, accumulated from fines, on Brahmanas, make over his kingdom to his son, and then seek death in battle. 324. Thus conducting himself (and) ever intent on (discharging) his royal duties, a king shall order all his servants (to work) for the good of his people. 325. Thus the eternal law concerning the duties of a king has been fully declared; know that the following rules apply in (due) order to the duties of Vaisyas and Sudras. 326. After a Vaisya has received the sacraments and has taken a wife, he shall be always attentive to the business whereby he may subsist and to (that of) tending cattle. 327. For when the Lord of creatures (Pragapati) created cattle, he made them over to the Vaisya; to the Brahmana, and to the king he entrusted all created beings. 328. A Vaisya must never (conceive this) wish, I will not keep cattle; and if a Vaisya is willing (to keep them), they must never be kept by (men of) other (castes). 329. (A Vaisya) must know the respective value of gems, of pearls, of coral, of metals, of (cloth) made of thread, of perfumes, and of condiments. 330. He must be acquainted with the (manner of) sowing of seeds, and of the good and bad qualities of fields, and he must perfectly know all measures and weights. 331. Moreover, the excellence and defects of commodities, the advantages and disadvantages of (different) countries, the (probable) profit and loss on merchandise, and the means of properly rearing cattle. 332. He must be acquainted with the (proper), wages of servants, with the various languages of men, with the manner of keeping goods, and (the rules of) purchase and sale. 333. Let him exert himself to the utmost in order to increase his property in a righteous manner, and let him zealously give food to all created beings. 334. But to serve Brahmanas (who are) learned in the Vedas, householders, and famous (for virtue) is the highest duty of a Sudra, which leads to beatitude. 335. (A Sudra who is) pure, the servant of his betters, gentle in his speech, and free from pride, and always seeks a refuge with Brahmanas, attains (in his next life) a higher caste. 336. The excellent law for the conduct of the (four) castes (varna), (when they are) not in distress, has been thus promulgated; now hear in order their (several duties) in times of distress. Sacred Texts Index Hinduism Index Laws of Manu Index Previous Next CHAPTER X. 1. Let the three twice-born castes (varna), discharging their (prescribed) duties, study (the Veda); but among them the Brahmana (alone) shall teach it, not the other two; that is an established rule. 2. The Brahmana must know the means of subsistence (prescribed) by law for all, instruct the others, and himself live according to (the law) 3. On account of his pre-eminence, on account of the superiority of his origin, on account of his observance of (particular) restrictive rules, and on account of his particular sanctification the Brahmana is the lord of (all) castes (varna). 4. Brahmana, the Kshatriya, and the Vaisya castes (varna) are the twice-born ones, but the fourth, the Sudra, has one birth only; there is no fifth (caste). 5. In all castes (varna) those (children) only which are begotten in the direct order on wedded wives, equal (in caste and married as) virgins, are to be considered as belonging to the same caste (as their fathers) 6. Sons, begotten by twice-born man on wives of the next lower castes, they declare to be similar (to their fathers, but) blamed on account of the fault (inherent) in their mothers. 7. Such is the eternal law concerning (children) born of wives one degree lower (than their husbands); know (that) the following rule (is applicable) to those born of women two or three degrees lower. 8. From a Brahmana a with the daughter of a Vaisya is born (a son) called an Ambashtha, with the daughter of a sudra a Nishada, who is also called Parasava. 9. From a Kshatriya and the daughter of a Sudra springs a being, called Ugra, resembling both a Kshatriya and a Sudra, ferocious in his manners, and delighting in cruelty. 10. Children of a Brahmana by (women of) the three (lower) castes, of a Kshatriya by (wives of) the two (lower) castes, and of a Vaisya by (a wife of) the one caste (below him) are all six called base-born (apasada). 11. From a Kshatriya by the daughter of a Brahmana is born (a son called) according to his caste (gati) a Suta; from a Vaisya by females of the royal and the Brahmana (castes) spring a Magadha and a Vaideha. 12. From a Sudra are born an Ayogava, a Kshattri, and a Kandala, the lowest of men, by Vaisya, Kshatriya, and Brahmana) females, (sons who owe their origin to) a confusion of the castes. 13. As an Ambashtha and an Ugra, (begotten) in the direct order on (women) one degree lower (than their husbands) are declared (to be), even so are a Kshattri and a Vaidehaka, though they were born in the inverse order of the castes (from mothers one degree higher than the fathers). 14. Those sons of the twice-born, begotten on wives of the next lower castes, who have been enumerated in due order, they call by the name Anantaras (belonging to the next lower caste), on account of the blemish (inherent) in their mothers. 15. A Brahmana begets on the daughter of an Ugra an Avrita, on the daughter of an Ambashtha an Abhira, but on a female of the Ayogava (caste) a Dhigvana. 16. From a Sudra spring in the inverse order (by females of the higher castes) three base-born (sons, apasada), an Ayogava, a Kshattri, and a Kandala, the lowest of men; 17. From a Vaisya are born in the inverse order of the castes a Magadha and a Vaideha, but from a Kshatriya a Suta only; these are three other base-born ones (apasada). 18. The son of a Nishada by a Sudra female becomes a Pukkasa by caste (gati), but the son of a Sudra by a Nishada female is declared to be a Kukkutaka. 19. Moreover, the son of by Kshattri by an Ugra female is called a Svapaka; but one begotten by a Vaidehaka on an Ambashtha female is named a Vena. 20. Those (sons) whom the twice-born beget on wives of equal caste, but who, not fulfilling their sacred duties, are excluded from the Savitri, one must designate by the appellation Vratyas. 21. But from a Vratya (of the) Brahmana (caste) spring the wicked Bhriggakantaka, the Avantya, the Vatadhana, the Pushpadha, and the Saikha. 22. From a Vratya (of the) Kshatriya (caste), the Ghalla, the Malla, the Likkhivi, the Nata, the Karana, the Khasa, and the Dravida. 23. From a Vratya (of the) Vaisya (caste) are born a Sudhanvan, an Akarya, a Karusha, a Viganman, a Maitra, and a Satvata. 24. By adultery (committed by persons) of (different) castes, by marriages with women who ought not to be married, and by the neglect of the duties and occupations (prescribed) to each, are produced (sons who owe their origin) to a confusion the castes. 25. I will (now) fully enumerate those (sons) of mixed origin, who are born of Anulomas and of Pratilomas, and (thus) are mutually connected. 26. The Suta, the Vaidehaka, the Kandala, that lowest of mortals, the Magadha, he of the Kshattri caste (gati), and the Ayogava, 27. These six (Pratilomas) beget similar races (varna) on women of their own (caste), they (also) produce (the like) with females of their mother's caste (gati), and with females (of) higher ones. 28. As a (Brahmana) begets on (females of) two out of the three (twice-born castes a son similar to) himself, (but inferior) on account of the lower degree (of the mother), and (one equal to himself) on a female of his own race, even so is the order in the case of the excluded (races, vahya). 29. Those (six mentioned above) also beget, the one on the females of the other, a great many (kinds of) despicable (sons), even more sinful than their (fathers), and excluded (from the Aryan community, vahya). 30. Just as a Sudra begets on a Brahmana female a being excluded (from the Aryan community), even so (a person himself) excluded pro creates with (females of) the four castes (varna, sons) more (worthy of being) excluded (than he himself). 31. But men excluded (by the Aryans, vahya), who approach females of higher rank, beget races (varna) still more worthy to be excluded, low men (hina) still lower races, even fifteen (in number). 32. A Dasyu begets on an Ayogava (woman) a Sairandhra, who is skilled in adorning and attending (his master), who, (though) not a slave, lives like a slave, (or) subsists by snaring (animals). 33. A Vaideha produces (with the same) a sweet-voiced Maitreyaka, who, ringing a bell at the appearance of dawn, continually. praises (great) men. 34. A Nishada begets (on the same) a Margava (or) Dasa, who subsists by working as a boatman, (and) whom the inhabitants of Aryavarta call a Kaivarta. 35. Those three base-born ones are severally begot on Ayogava women, who wear the clothes of the dead, are wicked, and eat reprehensible food. 36. From a Nishada springs (by a woman of the Vaideha caste) a Karavara, who works in leather; and from a Vaidehaka (by women of the Karavara and Nishada castes), an Andhra and a Meda, who dwell outside the village. 37. From a Kandala by a Vaideha woman is born a Pandusopaka, who deals in cane; from a Nishada (by the same) an Ahindika. 38. But from a Kandala by a Pukkasa woman is born the sinful Sopaka, who lives by the occupations of his sire, and is ever despised by good men. 39. A Nishada woman bears to a Kandala a son (called) Antyavasayin, employed in burial-grounds, and despised even by those excluded (from the Aryan community). 40. These races, (which originate) in a confusion (of the castes and) have been described according to their fathers and mothers, may be known by their occupations, whether they conceal or openly show themselves. 41. Six sons, begotten (by Aryans) on women of equal and the next lower castes (Anantara), have the duties of twice-born men; but all those born in consequence of a violation (of the law) are, as regards their duties, equal to Sudras. 42. By the power of austerities and of the seed (from which they sprang), these (races) obtain here among men more exalted or lower rank in successive births. 43. But in consequence of the omission of the sacred rites, and of their not consulting Brahmanas, the following tribes of Kshatriyas have gradually sunk in this world to the condition of Sudras; 44. (Viz.) the Paundrakas, the Kodas, the Dravidas, the Kambogas, the Yavanas, the Sakas, the Paradas, the Pahlavas, the Kinas, the Kiratas, and the Daradas. 45. All those tribes in this world, which are excluded from (the community of) those born from the mouth, the arms, the thighs, and the feet (of Brahman), are called Dasyus, whether they speak the language of the Mlekkhas (barbarians) or that of the Aryans. 46. Those who have been mentioned as the base-born (offspring, apasada) of Aryans, or as produced in consequence of a violation (of the law, apadhvamsaga), shall subsist by occupations reprehended by the twice-born. 47. To Sutas (belongs) the management of horses and of chariots; to Ambashthas, the art of healing; to Vaidehakas, the service of women; to Magadhas, trade; 48. Killing fish to Nishadas; carpenters' work to the Ayogava; to Medas, Andhras, Kunkus, and Madgus, the slaughter of wild animals; 49. To Kshattris, Ugras, and Pukkasas, catching and killing (animals) living in holes; to Dhigvanas, working in leather; to Venas, playing drums. 50. Near well-known trees and burial-grounds, on mountains and in groves, let these (tribes) dwell, known (by certain marks), and subsisting by their peculiar occupations. 51. But the dwellings of Kandalas and Svapakas shall be outside the village, they must be made Apapatras, and their wealth (shall be) dogs and donkeys. 52. Their dress (shall be) the garments of the dead, (they shall eat) their food from broken dishes, black iron (shall be) their ornaments, and they must always wander from place to place. 53. A man who fulfils a religious duty, shall not seek intercourse with them; their transactions (shall be) among themselves, and their marriages with their equals. 54. Their food shall be given to them by others (than an Aryan giver) in a broken dish; at night they shall not walk about in villages and in towns. 55. By day they may go about for the purpose of their work, distinguished by marks at the king's command, and they shall carry out the corpses (of persons) who have no relatives; that is a settled rule. 56. By the king's order they shall always execute the criminals, in accordance with the law, and they shall take for themselves the clothes, the beds, and the ornaments of (such) criminals. 57. A man of impure origin, who belongs not to any caste, (varna, but whose character is) not known, who, (though) not an Aryan, has the appearance of an Aryan, one may discover by his acts. 58. Behaviour unworthy of an Aryan, harshness, cruelty, and habitual neglect of the prescribed duties betray in this world a man of impure origin. 59. A base-born man either resembles in character his father, or his mother, or both; he can never conceal his real nature. 60. Even if a man, born in a great family, sprang from criminal intercourse, he will certainly possess the faults of his (father), be they small or great. 61. But that kingdom in which such bastards, sullying (the purity of) the castes, are born, perishes quickly together with its inhabitants. 62. Dying, without the expectation of a reward, for the sake of Brahmanas and of cows, or in the defence of women and children, secures beatitude to those excluded (from the Aryan community, vahya.) 63. Abstention from injuring (creatures), veracity, abstention from unlawfully appropriating (the goods of others), purity, and control of the organs, Manu has declared to be the summary of the law for the four castes. 64. If (a female of the caste), sprung from a Brahmana and a Sudra female, bear (children) to one of the highest caste, the inferior (tribe) attains the highest caste within the seventh generation. 65. (Thus) a Sudra attains the rank of a Brahmana, and (in a similar manner) a Brahmana sinks to the level of a Sudra; but know that it is the same with the offspring of a Kshatriya or of a Vaisya. 66. If (a doubt) should arise, with whom the preeminence (is, whether) with him whom an Aryan by chance begot on a non-Aryan female, or (with the son) of a Brahmana woman by a non-Aryan, 67. The decision is as follows: 'He who was begotten by an Aryan on a non-Aryan female, may become (like to) an Aryan by his virtues; he whom an Aryan (mother) bore to a non-Aryan father (is and remains) unlike to an Aryan.' 68. The law prescribes that neither of the two shall receive the sacraments, the first (being excluded) on account of the lowness of his origin, the second (because the union of his parents was) against the order of the castes. 69. As good seed, springing up in good soil, turns out perfectly well, even so the son of an Aryan by an Aryan woman is worthy of all the sacraments. 70. Some sages declare the seed to be more important, and others the field; again others (assert that) the seed and the field (are equally important); but the legal decision on this point is as follows: 71. Seed, sown on barren ground, perishes in it; a (fertile) field also, in which no (good) seed (is sown), will remain barren. 72. As through the power of the seed (sons) born of animals became sages who are honoured and praised, hence the seed is declared to be more important. 73. Having considered (the case of) a non-Aryan who acts like an Aryan, and (that of) an Aryan who acts like a non-Aryan, the creator declared, 'Those two are neither equal nor unequal.' 74. Brahmanas who are intent on the means (of gaining union with) Brahman and firm in (discharging) their duties, shall live by duly performing the following six acts, (which are enumerated) in their (proper) order. 75. Teaching, studying, sacrificing for himself, sacrificing for others, making gifts and receiving them are the six acts (prescribed) for a Brahmana. 76. But among the six acts (ordained) for him three are his means of subsistence, (viz.) sacrificing for others, teaching, and accepting gifts from pure men. 77. (Passing) from the Brahmana to the Kshatriya, three acts (incumbent on the former) are forbidden, (viz.) teaching, sacrificing for others, and, thirdly, the acceptance of gifts. 78. The same are likewise forbidden to a Vaisya, that is a settled rule; for Manu, the lord of creatures (Pragapati), has not prescribed them for (men of) those two (castes). 79. To carry arms for striking and for throwing (is prescribed) for Kshatriyas as a means of subsistence; to trade, (to rear) cattle, and agriculture for Vaisyas; but their duties are liberality, the study of the Veda, and the performance of sacrifices. 80. Among the several occupations the most commendable are, teaching the Veda for a Brahmana, protecting (the people) for a Kshatriya, and trade for a Vaisya. 81. But a Brahmana, unable to subsist by his peculiar occupations just mentioned, may live according to the law applicable to Kshatriyas; for the latter is next to him in rank. 82. If it be asked, 'How shall it be, if he cannot maintain himself by either (of these occupations?' the answer is), he may adopt a Vaisya's mode of life, employing himself in agriculture and rearing cattle. 83. But a Brahmana, or a Kshatriya, living by a Vaisya's mode of subsistence, shall carefully avoid (the pursuit of) agriculture, (which causes) injury to many beings and depends on others. 84. (Some) declare that agriculture is something excellent, (but) that means of subsistence is blamed by the virtuous; (for) the wooden (implement) with iron point injuries the earth and (the beings) living in the earth. 85. But he who, through a want of means of subsistence, gives up the strictness with respect to his duties, may sell, in order to increase his wealth, the commodities sold by Vaisyas, making (however) the (following) exceptions. 86. He must avoid (selling) condiments of all sorts, cooked food and sesamum, stones, salt, cattle, and human (beings), 87. All dyed cloth, as well as cloth made of hemp, or flax, or wool, even though they be not dyed, fruit, roots, and (medical) herbs 88. Water, weapons, poison, meat, Soma, and perfumes of all kinds, fresh milk, honey, sour milk, clarified butter, oil, wax, sugar, Kusa-grass; 89. All beasts of the forest, animals with fangs or tusks, birds, spirituous liquor, indigo, lac, and all one-hoofed beasts. 90. But he who subsists by agriculture, may at pleasure sell unmixed sesamum grains for sacred purposes, provided he himself has grown them and has not kept them long. 91. If he applies sesamum to any other purpose but food, anointing, and charitable gifts, he will be born (again) as a worm and, together with his ancestors, be plunged into the ordure of dogs. 92. By (selling) flesh, salt, and lac a Brahmana at once becomes an outcast; by selling milk he becomes (equal to) a Sudra in three days. 93. But by willingly selling in this world other (forbidden) commodities, a Brahmana assumes after seven nights the character of a Vaisya. 94. Condiments may be bartered for condiments, but by no means salt for (other) condiments; cooked food (may be exchanged) for (other kinds of) cooked food, and sesamum seeds for grain in equal quantities. 95. A Kshatriya who has fallen into distress, may subsist by all these (means); but he must never arrogantly adopt the mode of life (prescribed for his) betters. 96. A man of low caste who through covetousness lives by the occupations of a higher one, the king shall deprive of his property and banish. 97. It is better (to discharge) one's own (appointed) duty incompletely than to perform completely that of another; for he who lives according to the law of another (caste) is instantly excluded from his own. 98. A Vaisya who is unable to subsist by his own duties, may even maintain himself by a Sudra's mode of life, avoiding (however) acts forbidden (to him), and he should give it up, when he is able (to do so). 99. But a Sudra, being unable to find service with the twice-born and threatened with the loss of his sons and wife (through hunger), may maintain himself by handicrafts. 100. (Let him follow) those mechanical occupations and those various practical arts by following which the twice-born are (best) served. 101. A Brahmana who is distressed through a want of means of subsistence and pines (with hunger), (but) unwilling to adopt a Vaisya's mode of life and resolved to follow his own (prescribed) path, may act in the following manner. 102. A Brahmana who has fallen into distress may accept (gifts) from anybody; for according to the law it is not possible (to assert) that anything pure can be sullied. 103. By teaching, by sacrificing for, and by accepting gifts from despicable (men) Brahmanas (in distress) commit not sin; for they (are as pure) as fire and water. 104. He who, when in danger of losing his life, accepts food from any person whatsoever, is no more tainted by sin than the sky by mud. 105. Agigarta, who suffered hunger, approached in order to slay (his own) son, and was not tainted by sin, since he (only) sought a remedy against famishing. 106. Vamadeva, who well knew right and wrong, did not sully himself when, tormented (by hunger), he desired to eat the flesh of a dog in order to save his life. 107. Bharadvaga, a performer of great austerities, accepted many cows from the carpenter Bribu, when he was starving together with his sons in a lonely forest. 108. Visvamitra, who well knew what is right or wrong, approached, when he was tormented by hunger, (to eat) the haunch of a dog, receiving it the hands of a Kandala. 109. On (comparing) the acceptance (of gifts from low men), sacrificing (for them), and teaching (them), the acceptance of gifts is the meanest (of those acts) and (most) reprehensible for a Brahmana (on account of its results) in the next life. 110. (For) assisting in sacrifices and teaching are (two acts) always performed for men who have received the sacraments; but the acceptance of gifts takes place even in (case the giver is) a Sudra of the lowest class. 111. The guilt incurred by offering sacrifices for teaching (unworthy men) is removed by muttering (sacred texts) and by burnt offerings, but that incurred by accepting gifts (from them) by throwing (the gifts) away and by austerities. 112. A Brahmana who is unable to maintain himself, should (rather) glean ears or grains from (the field of) any (man); gleaning ears is better than accepting gifts, picking up single grains is declared to be still more laudable. 113. If Brahmanas, who are Snatakas, are pining with hunger, or in want of (utensils made of) common metals, or of other property, they may ask the king for them; if he is not disposed to be liberal, he must be left. 114. (The acceptance on an untilled field is less blamable than (that of) a tilled one; (with respect to) cows, goats, sheep, gold, grain, and cooked food, (the acceptance of) each earlier-named (article is less blamable than of the following ones). 115. There are seven lawful modes of acquiring property, (viz.) inheritance, finding or friendly donation, purchase, conquest, lending at interest, the performance of work, and the acceptance of gifts from virtuous men. 116. Learning, mechanical arts, work for wages, service, rearing cattle, traffic, agriculture, contentment (with little), alms, and receiving interest on money, are the ten modes of subsistence (permitted to all men in times of distress). 117. Neither a Brahmana, nor a Kshatriya must lend (money at) interest; but at his pleasure (either of them) may, in times of distress when he requires money) for sacred purposes, lend to a very sinful man at a small interest. 118. A Kshatriya (king) who, in times of distress, takes even the fourth part (of the crops), is free from guilt, if he protects his subjects to the best of his ability. 119. His peculiar duty is conquest, and he must not turn back in danger; having protected the Vaisyas by his weapons, he may cause the legal tax to be collected; 120. (Viz.) from Vaisyas one-eighth as the tax on grain, one-twentieth (on the profits on gold and cattle), which amount at least to one Karshapana; Sudras, artisans, and mechanics (shall) benefit (the king) by (doing) work (for him). 121. If a Sudra, (unable to subsist by serving Brahmanas,) seeks a livelihood, he may serve Kshatriyas, or he may also seek to maintain himself by attending on a wealthy Vaisya. 122. But let a (Sudra) serve Brahmanas, either for the sake of heaven, or with a view to both (this life and the next); for he who is called the servant of a Brahmana thereby gains all his ends. 123. The service of Brahmanas alone is declared (to be) an excellent occupation for a Sudra; for whatever else besides this he may perform will bear him no fruit. 124. They must allot to him out of their own family (-property) a suitable maintenance, after considering his ability, his industry, and the number of those whom he is bound to support. 125. The remnants of their food must be given to him, as well as their old clothes, the refuse of their grain, and their old household furniture. 126. A Sudra cannot commit an offence, causing loss of caste (pataka), and he is not worthy to receive the sacraments; he has no right to (fulfil) the sacred law (of the Aryans, yet) there is no prohibition against (his fulfilling certain portions of) the law. 127. (Sudras) who are desirous to gain merit, and know (their) duty, commit no sin, but gain praise, if they imitate the practice of virtuous men without reciting sacred texts. 128. The more a (Sudra), keeping himself free from envy, imitates the behaviour of the virtuous, the more he gains, without being censured, (exaltation in) this world and the next. 129. No collection of wealth must be made by a Sudra, even though he be able (to do it); for a Sudra who has acquired wealth, gives pain to Brahmanas. 130. The duties of the four castes (varna) in times of distress have thus been declared, and if they perform them well, they will reach the most blessed state. 131. Thus all the legal rules for the four castes have been proclaimed; I next will promulgate the auspicious rules for penances. Sacred Texts Index Hinduism Index Laws of Manu Index Previous Next CHAPTER XI. 1. Him who wishes (to marry for the sake of having) offspring, him who wishes to perform a sacrifice, a traveller, him who has given away all his property, him who begs for the sake of his teacher, his father, or his mother, a student of the Veda, and a sick man, 2. These nine Brahmanas one should consider as Snatakas, begging in order to fulfil the sacred law; to such poor men gifts must be given in proportion to their learning. 3. To these most excellent among the twice-born, food and presents (of money) must be given; it is declared that food must be given to others outside the sacrificial enclosure. 4. But a king shall bestow, as is proper, jewels of all sorts, and presents for the sake of sacrifices on Brahmanas learned in the Vedas. 5. If a man who has a wife weds a second wife, having begged money (to defray the marriage expenses, he obtains) no advantage but sensual enjoyment; but the issue (of his second marriage belongs) to the giver of the money. 6. One should give, according to one's ability, wealth to Brahmanas learned in the Veda and living alone; (thus) one obtains after death heavenly bliss. 7. He who may possess (a supply of) food sufficient to maintain those dependant on him during three years or more than that, is worthy to drink the Soma-juice. 8. But a twice-born man, who, though possessing less than that amount of property, nevertheless drinks the Soma-juice, does not derive any benefit from that (act), though he may have formerly drunk the Soma-juice. 9. (If) an opulent man (is) liberal towards strangers, while his family lives in distress, that counterfeit virtue will first make him taste the sweets (of fame, but afterwards) make him swallow the poison (of punishment in hell). 10. If (a man) does anything for the sake of his happiness in another world, to the detriment of those whom he is bound to maintain, that produces evil results for him, both while he lives and when he is dead. 11. If a sacrifice, (offered) by (any twice-born) sacrificer, (and) especially by a Brahmana, must remain incomplete through (the want of) one requisite, while a righteous king rules, 12. That article (required) for the completion of the sacrifice, may be taken (forcibly) from the house of any Vaisya, who possesses a large number of cattle, (but) neither performs the (minor) sacrifices nor drinks the Soma-juice; 13. (Or) the (sacrificer) may take at his pleasure two or three (articles required for a sacrifice) from the house of a Sudra; for a Sudra has no business with sacrifices. 14. If (a man) possessing one hundred cows, kindles not the sacred fire, or one possessing a thousand cows, drinks not the Soma-juice, a (sacrificer) may unhesitatingly take (what he requires) from the houses of those two, even (though they be Brahmanas or Kshatriyas); 15. (Or) he may take (it by force or fraud) from one who always takes and never gives, and who refuses to give it; thus the fame (of the taker) will spread and his merit increase. 16. Likewise he who has not eaten at (the time of) six meals, may take at (the time of) the seventh meal (food) from a man who neglects his sacred duties, without (however) making a provision for the morrow, 17. Either from the threshing-floor, or from a field, or out of the house, or wherever he finds it; but if (the owner) asks him, he must confess to him that (deed and its cause). 18. (On such occasions) a Kshatriya must never take the property of a (virtuous Brahmana; but he who is starving may appropriate the possessions of a Dasyu, or of one who neglects his sacred duties. 19. He who takes property from the wicked and bestows it on the virtuous, transforms himself into a boat, and carries both (over the sea of misfortune). 20. The property of those who zealously offer sacrifices, the wise call the property of the gods; but the wealth of those who perform no sacrifices is called the property of the Asuras. 21. On him (who, for the reasons stated, appropriates another's possessions), a righteous king shall not inflict punishment; for (in that case) a Brahmana pines with hunger through the Kshatriya's want of care. 22. Having ascertained the number of those dependent on such a man, and having fully considered his learning and his conduct, the king shall allow him, out of his own property, a maintenance whereon he may live according to the law; 23. And after allotting to him a maintenance, the king must protect him in every way; for he obtains from such (a man) whom he protects, the part of his spiritual merit. 24. A Brahmana shall never beg from a Sudra property for a sacrifice; for a sacrificer, having begged (it from such a man), after death is born (again) as a Kandala. 25. A Brahmana who, having begged any property for a sacrifice, does not use the whole (for that purpose), becomes for a hundred years a (vulture of the kind called) Bhasa, or a crow. 26. That sinful man, who, through covetousness, seizes the property of the gods, or the property of Brahmanas, feeds in another world on the leavings of vultures. 27. In case the prescribed animal and Soma-sacrifices cannot be performed, let him always offer at the change of the year a Vaisvanari Ishti as a penance (for the omission). 28. But a twice-born, who, without being in distress, performs his duties according to the law for times of distress, obtains no reward for them in the next world; that is the opinion (of the sages). 29. By the Visve-devas, by the Sadhyas, and by the great sages (of the) Brahmana (caste), who were afraid of perishing in times of distress, a substitute was made for the (principal) rule. 30. That evil-minded man, who, being able (to fulfil) the original law, lives according to the secondary rule, reaps no reward for that after death. 31. A Brahmana who knows the law need not bring any (offence) to the notice of the king; by his own power alone be can punish those men who injure him. 32. His own power is greater than the power of the king; the Brahmana therefore, may punish his foes by his own power alone. 33. Let him use without hesitation the sacred texts, revealed by Atharvan and by Angiras; speech, indeed, is the weapon of the Brahmana, with that he may slay his enemies. 34. A Kshatriya shall pass through misfortunes which have befallen him by the strength of his arms, a Vaisya and a Sudra by their wealth, the chief of the twice-born by muttered prayers and burnt-oblations. 35. The Brahmana is declared (to be) the creator (of the world), the punisher, the teacher, (and hence) a benefactor (of all created beings); to him let no man say anything unpropitious, nor use any harsh words. 36. Neither a girl, nor a (married) young woman, nor a man of little learning, nor a fool, nor a man in great suffering, nor one uninitiated, shall offer an Agnihotra. 37. For such (persons) offering a burnt-oblation sink into hell, as well as he to whom that (Agnihotra) belongs; hence the person who sacrifices (for another) must be skilled in (the performance of) Vaitana (rites), and know the whole Veda. 38. A Brahmana who, though wealthy, does not give, as fee for the performance of an Agnyadheya, a horse sacred to Pragapati, becomes (equal to one) who has not kindled the sacred fires. 39. Let him who has faith and controls his senses perform other meritorious acts, but let him on no account offer sacrifices at which he gives smaller fees (than those prescribed). 40. The organs (of sense and action), honour, (bliss in) heaven, longevity, fame, offspring, and cattle are destroyed by a sacrifice at which (too) small sacrificial fees are given; hence a man of small means should not offer a (Srauta) sacrifice. 41. A Brahmana who, being an Agnihotrin, voluntarily neglects the sacred fires, shall perform a lunar penance during one month; for that (offence) is equal to the slaughter of a son. 42. Those who, obtaining wealth from Sudras, (and using that) offer an Agnihotra, are priests officiating for Sudras, (and hence) censured among those who recite the Veda. 43. Treading with his foot on the heads of those fools who worship a fire (kindled at the expense) of a Sudra, the giver (of the wealth) shall always pass over his miseries (in the next world). 44. A man who omits a prescribed act, or performs a blamable act, or cleaves to sensual enjoyments, must perform a penance. 45. (All) sages prescribe a penance for a sin unintentionally committed; some declare, on the evidence of the revealed texts, (that it may be performed) even for an intentional (offence). 46. A sin unintentionally committed is expiated by the recitation of Vedic texts, but that which (men) in their folly commit intentionally, by various (special) penances. 47. A twice-born man, having become liable to perform a penance, be it by (the decree of) fate or by (an act) committed in a former life, must not, before the penance has been performed, have intercourse with virtuous men. 48. Some wicked men suffer a change of their (natural) appearance in consequence of crimes committed in this life, and some in consequence of those committed in a former (existence). 49. He who steals the gold (of a Brahmana) has diseased nails; a drinker of (the spirituous liquor called) Sura, black teeth; the slayer of a Brahmana, consumption; the violator of a Guru's bed, a diseased skin; 50. An informer, a foul-smelling nose; a calumniator, a stinking breath; a stealer of grain, deficiency in limbs; he who adulterates (grain), redundant limbs; 51. A stealer of (cooked) food, dyspepsia; a stealer of the words (of the Veda), dumbness a stealer of clothes, white leprosy; a horse-stealer, lameness. 52. The stealer of a lamp will become blind; he who extinguishes it will become one-eyed; injury (to sentient beings) is punished by general sickliness; an adulterer (will have) swellings (in his limbs). 53. Thus in consequence of a remnant of (the guilt of former) crimes, are born idiots, dumb, blind, deaf, and deformed men, who are (all) despised by the virtuous. 54. Penances, therefore, must always be performed for the sake of purification, because those whose sins have not been expiated, are born (again) with disgraceful marks. 55. Killing a Brahmana, drinking (the spirituous liquor called) Sura, stealing (the gold of a Brahmana), adultery with a Guru's wife, and associating with such (offenders), they declare (to be) mortal sins (mahapataka). 56. Falsely attributing to oneself high birth, giving information to the king (regarding a crime), and falsely accusing one's teacher, (are offences) equal to slaying a Brahmana. 57. Forgetting the Veda, reviling the Vedas, giving false evidence, slaying a friend, eating forbidden food, or (swallowing substances) unfit for food, are six (offences) equal to drinking Sura. 58. Stealing a deposit, or men, a horse, and silver, land, diamonds and (other) gems, is declared to be equal to stealing the gold (of a Brahmana). 59. Carnal intercourse with sisters by the same mother, with (unmarried) maidens, with females of the lowest castes, with the wives of a friend, or of a son, they declare to be equal to the violation of a Guru's bed. 60. Slaying kine, sacrificing for those who are unworthy to sacrifice, adultery, selling oneself, casting off one's teacher, mother, father, or son, giving up the (daily) study of the Veda, and neglecting the (sacred domestic) fire, 61. Allowing one's younger brother to marry first, marrying before one's elder brother, giving a daughter to, or sacrificing for, (either brother), 62. Defiling a damsel, usury, breaking a vow, selling a tank, a garden, one's wife, or child, 63. Living as a Vratya, casting off a relative, teaching (the Veda) for wages, learning (the Veda) from a paid teacher, and selling goods which one ought not to sell, 64. Superintending mines (or factories) of any sort, executing great mechanical works, injuring (living) plants, subsisting on (the earnings of) one's wife, sorcery (by means of sacrifices), and working (magic by means of) roots, (and so forth), 65. Cutting down green trees for firewood, doing acts for one's own advantage only, eating prohibited food, 66. Neglecting to kindle the sacred fires, theft, non-payment of (the three) debts, studying bad books, and practising (the arts of) dancing and singing, 67. Stealing grain, base metals, or cattle, intercourse with women who drink spirituous liquor, slaying women, Sudras, Vaisyas, or Kshatriyas, and atheism, (are all) minor offences, causing loss of caste (Upapataka). 68. Giving pain to a Brahmana (by a blow), smelling at things which ought not to be smelt at, or at spirituous liquor, cheating, and an unnatural offence with a man, are declared to cause the loss of caste (Gatibhramsa) 69. Killing a donkey, a horse, a camel, a deer, an elephant, a goat, a sheep, a fish, a snake, or a buffalo, must be known to degrade (the offender) to a mixed caste (Samkarikarana). 70. Accepting presents from blamed men, trading, serving Sudras, and speaking a falsehood, make (the offender) unworthy to receive gifts (Apatra). 71. Killing insects, small or large, or birds, eating anything kept close to spirituous liquors, stealing fruit, firewood, or flowers, (are offences) which make impure (Malavaha). 72. Learn (now) completely those penances, by means of which all the several offences mentioned (can) be expiated. 73. For his purification the slayer of a Brahmana shall make a hut in the forest and dwell (in it) during twelve years, subsisting on alms and making the skull of a dead man his flag. 74. Or let him, of his own free will, become (in a battle) the target of archers who know (his purpose); or he may thrice throw himself headlong into a blazing fire; 75. Or he may offer a horse-sacrifice, a Svargit, a Gosava, an Abhigit, a Visvagit, a Trivrit, or an Agnishtut; 76. Or, in order to remove (the guilt of) slaying a Brahmana, he may walk one hundred yoganas, reciting one of the Vedas, eating little, and controlling his organs; 77. Or he may present to a Brahmana, learned in the Vedas, whole property, as much wealth as suffices for the maintenance (of the recipient), or a house together with the furniture; 78. Or, subsisting on sacrificial food, he may walk against the stream along (the whole course of the river) Sarasvati; or, restricting his food (very much), he may mutter thrice the Samhita of a Veda. 79. Having shaved off (all his hair), he may dwell at the extremity of the village, or in a cow-pen, or in a hermitage, or at the root of a tree, taking pleasure in doing good to cows and Brahmanas. 80. He who unhesitatingly abandons life for the sake of Brahmanas or of cows, is freed from (the guilt of) the murder of a Brahmana, and (so is he) who saves (the life of) a cow, or of a Brahmana. 81. If either he fights at least three times (against robbers in defence of) a Brahmana's (property), or reconquers the whole property of a Brahmana, or if he loses his life for such a cause, he is freed (from his guilt). 82. He who thus (remains) always firm in his vow, chaste, and of concentrated mind, removes after the lapse of twelve years (the guilt of) slaying a Brahmana. 83. Or he who, after confessing his crime in an assembly of the gods of the earth (Brahnanas), and the gods of men (Kshatriyas), bathes (with the priests) at the close of a horse-sacrifice, is (also) freed (from guilt). 84. The Brahmana is declared (to be) the root of the sacred law and the Kshatriya its top; hence he who has confessed his sin before an assembly of such men, becomes pure. 85. By his origin alone a Brahmana is a deity even for the gods, and (his teaching is) authoritative for men, because the Veda is the foundation for that. 86. (If) only three of them who are learned in the Veda proclaim the expiation for offences, that shall purify the (sinners); for the words of learned men are a means of purification. 87. A Brahmana who, with a concentrated mind, follows any of the (above-mentioned) rules, removes the sin committed by slaying a Brahmana through his self-control. 88. For destroying the embryo (of a Brahmana, the sex of which was) unknown, for slaying a Kshatriya or a Vaisya who are (engaged in or) have offered a (Vedic) sacrifice, or a (Brahmana) woman who has bathed after temporary uncleanness (Atreyi), he must perform the same penance, 89. Likewise for giving false evidence (in an important cause), for passionately abusing the teacher, for stealing a deposit, and for killing (his) wife or his friend: 90. This expiation has been prescribed for unintentionally killing a Brahmana; but for intentionally slaying a Brahmana no atonement is ordained. 91. A twice-born man who has (intentionally) drunk, through delusion of mind, (the spirituous liquor called) Sura shall drink that liquor boiling-hot; when his body has been completely scalded by that, he is freed from his guilt; 92. Or he may drink cow's urine, water, milk, clarified butter or (liquid) cowdung boiling-hot, until he dies; 93. Or, in order to remove (the guilt of) drinking Sura, he may eat during a year once (a day) at night grains (of rice) or oilcake, wearing clothes made of cowhair and his own hair in braids and carrying (a wine cup as) a flag. 94. Sura, indeed, is the dirty refuse (mala) of grain, sin also is called dirt (mala); hence a Brahmana, a Kshatriya, and a Vaisya shall not drink Sura. 95. Sura one must know to be of three kinds, that distilled from molasses (gaudi), that distilled from ground rice, and that distilled from Madhuka-flowers (madhvi); as the one (named above) even so are all (three sorts) forbidden to the chief of the twice-born. 96. Sura, (all other) intoxicating drinks and decoctions and flesh are the food of the Yakshas, Rakshasas, and Pisakas; a Brahmana who eats (the remnants of) the offerings consecrated to the gods, must not partake of such (substances). 97. A Brahmana, stupefied by drunkenness, might fall on something impure, or (improperly) pronounce Vedic (texts), or commit some other act which ought not to be committed. 98. When the Brahman (the Veda) which dwells in his body is (even) once (only) deluged with spirituous liquor, his Brahmanhood forsakes him and he becomes a Sudra. 99. The various expiations for drinking (the spirituous liquors called) Sura have thus been explained; I will next proclaim the atonement for stealing the gold (of a Brahmana). 100. A Brahmana who has stolen the gold (of a Brahmana) shall go to the king and, confessing his deed, say, 'Lord, punish me!' 101. Taking (from him) the club (which he must carry), the king himself shall strike him once, by his death the thief becomes pure; or a Brahmana (may purify himself) by austerities. 102. He who desires to remove by austerities the guilt of stealing the gold (of a Brahmana), shall perform the penance (prescribed) for the slayer of a Brahmana, (living) in a forest and dressed in (garments) made of bark. 103. By these penances a twice-born man may remove the guilt incurred by a theft (of gold); but he may atone for connexion with a Guru's wife by the following penances. 104. He who has violated his Guru's bed, shall, after confessing his crime, extend himself on a heated iron bed, or embrace the red-hot image (of a woman); by dying he becomes pure; 105. Or, having himself cut off his organ and his testicles and having taken them in his joined hands, he may walk straight towards the region of Nirriti (the south-west), until he falls down (dead); 106. Or, carrying the foot of a bedstead, dressed in (garments of) bark and allowing his beard to grow, he may, with a concentrated mind, perform during a whole year the Krikkhra (or hard, penance), revealed by Pragapati, in a lonely forest; 107. Or, controlling his organs, he may during three months continuously perform the lunar penance, (subsisting) on sacrificial food or barley-gruel, in order to remove (the guilt of) violating a Guru's bed. 108. By means of these penances men who have committed mortal sins (Mahapataka) may remove their guilt, but those who committed minor offences, causing loss of caste, (Upapataka, can do it) by the various following penances. 109. He who has committed a minor offence by slaying a cow (or bull) shall drink during (the first) month (a decoction of) barley-grains; having shaved all his hair, and covering himself with the hide (of the slain cow), he must live in a cow-house. 110. During the two (following) months he shall eat a small (quantity of food) without any factitious salt at every fourth meal-time, and shall bathe in the urine of cows, keeping his organs under control. 111. During the day he shall follow the cows and, standing upright, inhale the dust (raised by their hoofs); at night, after serving and worshipping them, he shall remain in the (posture, called) virasana. 112. Controlling himself and free from anger, he must stand when they stand, follow them when they walk, and seat himself when they lie down. 113. (When a cow is) sick, or is threatened by danger from thieves, tigers, and the like, or falls, or sticks in a morass, he must relieve her by all possible means: 114. In heat, in rain, or in cold, or when the wind blows violently, he must not seek to shelter himself, without (first) sheltering the cows according to his ability. 115. Let him not say (a word), if a cow eats (anything) in his own or another's house or field or on the threshing-floor, or if a calf drinks (milk). 116. The slayer of a cow who serves cows in this manner, removes after three months the guilt which he incurred by killing a cow. 117. But after he has fully performed the penance, he must give to (Brahmanas) learned in the Veda ten cows and a bull, (or) if he does not possess (so much property) he must offer to them all he has. 118. Twice-born men who have committed (other) minor offences (Upapataka), except a student who has broken his vow (Avakirnin), may perform, in order to purify themselves, the same penance or also a lunar penance. 119. But a student who has broken his vow shall offer at night on a crossway to Nirriti a one-eyed ass, according to the rule of the Pakayagnas. 120. Having offered according to the rule oblations in the fire, he shall finally offer (four) oblations of clarified butter to Vata, to Indra, to the teacher (of the gods, Brihaspati) and to Agni, reciting the Rik verse 'May the Maruts grant me,' &c. 121. Those who know the Veda declare that a voluntary effusion of semen by a twice-born (youth) who fulfils the vow (of studentship constitutes) a breach of that vow. 122. The divine light which the Veda imparts to the student, enters, if he breaks his vow, the Maruts, Puruhuta (Indra), the teacher (of the gods, Brihaspati) and Pavaka (Fire). 123. When this sin has been committed, he shall go begging to seven houses, dressed in the hide of the (sacrificed) ass, proclaiming his deed. 124. Subsisting on a single (daily meal that consists) of the alms obtained there and bathing at (the time of) the three savanas (morning, noon, and evening), he becomes pure after (the lapse of) one year. 125. For committing with intent any of the deeds which cause loss of caste (Gatibhramsakara), (the offender) shall perform a Samtapana Krikkhra; (for doing it) unintentionally, (the Krikkhra) revealed by Pragapati. 126. As atonement for deeds which degrade to a mixed caste (Samkara), and for those which make a man unworthy to receive gifts (Apatra), (he shall perform) the lunar (penance) during a month; for (acts) which render impure (Malinikaraniya) he shall scald himself during three days with (hot) barley-gruel. 127. One fourth (of the penance) for the murder of a Brahmana is prescribed (as expiation) for (intentionally) killing a Kshatriya, one-eighth for killing a Vaisya; know that it is one-sixteenth for killing a virtuous Sudra. 128. But if a Brahmana unintentionally kills a Kshatriya, he shall give, in order to purify himself, one thousand cows and a bull; 129. Or he may perform the penance prescribed for the murderer of a Brahmana during three years, controlling himself, wearing his hair in braids, staying far away from the village, and dwelling at the root of a tree. 130. A Brahmana who has slain a virtuous Vaisya, shall perform the same penance during one year, or he may give one hundred cows and one (bull). 131. He who has slain a Sudra, shall perform that whole penance during six months, or he may also give ten white cows and one bull to a Brahmana. 132. Having killed a cat, an ichneumon, a blue jay, a frog, a dog, an iguana, an owl, or a crow, he shall perform the penance for the murder of a Sudra; 133. Or he may drink milk during three days, or walk one hundred yoganas, or bathe in a river, or mutter the hymn addressed to the Waters. 134. For killing a snake, a Brahmana shall give a spade of black iron, for a eunuch a load of straw and a masha of lead; 135. For a boar a pot of clarified butter, for a partridge a drona of sesamum-grains, for a parrot a calf two years old, for a crane (a calf) three years old. 136. If he has killed a Hamsa, a Balaka, a heron, a peacock, a monkey, a falcon, or a Bhasa, he shall give a cow to a Brahmana. 137. For killing a horse, he shall give a garment, for (killing) an elephant, five black bulls, for (killing) a goat, or a sheep, a draught-ox, for killing a donkey, (a calf) one year old; 138. But for killing carnivorous wild beasts, he shall give a milch-cow, for (killing) wild beasts that are not carnivorous, a heifer, for killing a camel, one krishnala. 139. For killing adulterous women of the four castes, he must give, in order to purify himself, respectively a leathern bag, a bow, a goat, or a sheep. 140. A twice-born man, who is unable to atone by gifts for the slaughter of a serpent and the other (creatures mentioned), shall perform for each of them, a Krikkhra (penance) in order to remove his guilt. 141. But for destroying one thousand (small) animals that have bones, or a whole cart-load of boneless (animals), he shall perform the penance (prescribed) for the murder of a Sudra. 142. But for killing (small) animals which have bones, he should give some trifle to a Brahmana; if he injures boneless (animals), he becomes pure by a suppressing his breath (pranayama). 143. For cutting fruit-trees, shrubs, creepers, lianas, or flowering plants, one hundred Rikas must be muttered. 144. (For destroying) any kind of creature, bred in food, in condiments, in fruit, or in flowers, the expiation is to eat clarified butter. 145. If a man destroys for no good purpose plants produced by cultivation, or such as spontaneously spring up in the forest, he shall attend a cow during one day, subsisting on milk alone. 146. The guilt incurred intentionally or unintentionally by injuring (created beings) can be removed by means of these penances; hear (now, how) all (sins) committed by partaking of forbidden food (or drink, can be expiated). 147. He who drinks unintentionally (the spirituous liquor, called) Varuni, becomes pure by being initiated (again); (even for drinking it) intentionally (a penance) destructive to life must not be imposed; that is a settled rule. 148. He who has drunk water which has stood in a vessel used for keeping (the spirituous liquor, called) Sura, or other intoxicating drinks, shall drink during five (days and) nights (nothing but) milk in which the Sankhapushpi (plant) has been boiled. 149. He who has touched spirituous liquor, has given it away, or received it in accordance with the rule, or has drunk water left by a Sudra, shall drink during three days water in which Kusa-grass has been boiled. 150. But when a Brahmana who has partaken of Soma-juice, has smelt the odour exhaled by a drinker of Sura, he becomes pure by thrice suppressing his breath in water, and eating clarified butter. 151. (Men of) the three twice-born castes who have unintentionally swallowed ordure or urine, or anything that has touched Sura, must be initiated again. 152. The tonsure, (wearing) the sacred girdle, (carrying) a staff, going to beg, and the vows (incumbent on a student), are omitted on the second initiation of twice-born men. 153. But he who has eaten the food of men, whose food must not be eaten, or the leavings of women and Sudras, or forbidden flesh, shall drink barley (-gruel) during seven (days and) nights. 154. A twice-born man who has drunk (fluids that have turned) sour, or astringent decoctions, becomes, though (these substances may) not (be specially) forbidden, impure until they have been digested. 155. A twice-born man, who has swallowed the urine or ordure of a village pig, of a donkey, of a camel, of a jackal, of a monkey, or of a crow, shall perform a lunar penance. 156. He who has eaten dried meat, mushrooms growing on the ground, or (meat, the nature of) which is unknown, (or) such as had been kept in a slaughter-house, shall perform the same penance. 157. The atonement for partaking of (the meat of) carnivorous animals, of pigs, of camels, of cocks, of crows, of donkeys, and of human flesh, is a Tapta Krikkhra (penance). 158. If a twice-born man, who has not returned (home from his teacher's house), eats food, given at a monthly (Sraddha,) he shall fast during three days and pass one day (standing) in water. 159. But a student who on any occasion eats honey or meat, shall perform an ordinary Krikkhra (penance), and afterwards complete his vow (of studentship). 160. He who eats what is left by a cat, by a crow, by a mouse (or rat), by a dog, or by an ichneumon, or (food) into which a hair or an insect has fallen, shall drink (a decoction of) the Brahmasuvarkala (plant). 161. He who desires to be pure, must not eat forbidden food, and must vomit up such as he has eaten unintentionally, or quickly atone for it by (various) means of purification. 162. The various rules respecting penances for eating forbidden food have been thus declared; hear now the law of those penances which remove the guilt of theft. 163. The chief of the twice-born, having voluntarily stolen (valuable) property, grain, or cooked food, from the house of a caste-fellow, is purified by performing Krikkhra (penances) during a whole year. 164. The lunar penance has been declared to be the expiation for stealing men and women, and (for wrongfully appropriating) a field, a house, or the water of wells and cisterns. 165. He who has stolen objects of small value from the house of another man, shall, after restoring the (stolen article), perform a Samtapana Krikkhra for his purification. 166. (To swallow) the five products of the cow (pankagavya) is the atonement for stealing eatables of various kinds, a vehicle, a bed, a seat, flowers, roots, or fruit. 167. Fasting during three (days and) nights shall be (the penance for stealing) grass, wood, trees, dry food, molasses, clothes, leather, and meat. 168. To subsist during twelve days on (uncooked) grains (is the penance for stealing) gems, pearls, coral, copper, silver, iron, brass, or stone. 169. (For stealing) cotton, silk, wool, an animal with cloven hoofs, or one with uncloven hoofs, a bird, perfumes, medicinal herbs, or a rope (the penance is to subsist) during three days (on) milk. 170. By means of these penances, a twice-born man may remove the guilt of theft; but the guilt of approaching women who ought not to be approached (agamya), he may expiate by (the following) penances. 171. He who has had sexual intercourse with sisters by the same mother, with the wives of a friend, or of a son, with unmarried maidens, and with females of the lowest castes, shall perform the penance, prescribed for the violation of a Guru's bed. 172. He who has approached the daughter of his father's sister, (who is almost equal to) a sister, (the daughter) of his mother's sister, or of his mother's full brother, shall perform a lunar penance. 173. A wise man should not take as his wife any of these three; they must not be wedded because they are (Sapinda-) relatives, he who marries (one of them), sinks low. 174. A man who has committed a bestial crime, or an unnatural crime with a female, or has had intercourse in water, or with a menstruating woman, shall perform a Samtapana Krikkhra. 175. A twice-born man who commits an unnatural offence with a male, or has intercourse with a female in a cart drawn by oxen, in water, or in the day-time, shall bathe, dressed in his clothes. 176. A Brahmana who unintentionally approaches a woman of the Kandala or of (any other) very low caste, who eats (the food of such persons) and accepts (presents from them) becomes an outcast; but (if he does it) intentionally, he becomes their equal. 177. An exceedingly corrupt wife let her husband confine to one apartment, and compel her to perform the penance which is prescribed for males in cases of adultery. 178. If, being solicited by a man (of) equal (caste), she (afterwards) is again unfaithful, then a Krikkhra and a lunar penance are prescribed as the means of purifying her. 179. The sin which a twice-born man commits by dallying one night with a Vrishali, he removes in three years, by subsisting on alms and daily muttering (sacred texts). 180. The atonement (to be performed) by sinners (of) four (kinds) even, has been thus declared; hear now the penances for those who have intercourse with outcasts. 181. He who associates with an outcast, himself becomes an outcast after a year, not by sacrificing for him, teaching him, or forming a matrimonial alliance with him, but by using the same carriage or seat, or by eating with him. 182. He who associates with any one of those outcasts, must perform, in order to atone for (such) intercourse, the penance prescribed for that (sinner). 183. The Sapindas and Samanodakas of an outcast must offer (a libation of) water (to him, as if he were dead), outside (the village), on an inauspicious day, in the evening and in the presence of the relatives, officiating priests, and teachers. 184. A female slave shall upset with her foot a pot filled with water, as if it were for a dead person; (his Sapindas) as well as the Samanodakas shall be impure for a day and a night; 185. But thenceforward it shall be forbidden to converse with him, to sit with him, to give him a share of the inheritance, and to hold with him such intercourse as is usual among men; 186. And (if he be the eldest) his right of primogeniture shall be withheld and the additional share, due to the eldest son; and his stead a younger brother, excelling in virtue, shall obtain the share of the eldest. 187. But when he has performed his penance, they shall bathe with him in a holy pool and throw down a new pot, filled with water. 188. But he shall throw that pot into water, enter his house and perform, as before, all the duties incumbent on a relative. 189. Let him follow the same rule in the case of female outcasts; but clothes, food, and drink shall be given to them, and they shall live close to the (family-) house. 190. Let him not transact any business with unpurified sinners; but let him in no way reproach those who have made atonement. 191. Let him not dwell together with the murderers of children, with those who have returned evil for good, and with the slayers of suppliants for protection or of women, though they may have been purified according to the sacred law. 192. Those twice-born men who may not have been taught the Savitri (at the time) prescribed by the rule, he shall cause to perform three Krikkhra (penances) and afterwards initiate them in accordance with the law. 193. Let him prescribe the same (expiation) when twice-born men, who follow forbidden occupations or have neglected (to learn) the Veda, desire to perform a penance. 194. If Brahmanas acquire property by a reprehensible action, they become pure by relinquishing it, muttering prayers, and (performing) austerities. 195. By muttering with a concentrated mind the Savitri three thousand times, (dwelling) for a month in a cow-house, (and) subsisting on milk, (a man) is freed from (the guilt of) accepting presents from a wicked man. 196. But when he returns from the cow-house, emaciated with his fast, and reverently salutes, (the Brahmanas) shall ask him, 'Friend, dost thou desire to become our equal?' 197. If he answers to the Brahmanas, 'Forsooth, (I will not offend again), 'he shall scatter (some) grass for the cows; if the cows hallow that place (by eating the grass) the (Brahmana) shall re-admit him (into their community). 198. He who has sacrificed for Vratyas, or has performed the obsequies of strangers, or a magic sacrifice (intended to destroy life) or an Ahina sacrifice, removes (his guilt) by three Krikkhra (penances). 199. A twice-born man who has cast off a suppliant for protection, or has (improperly) divulged the Veda, atones for his offence, if he subsists during a year on barley. 200. He who has been bitten by a dog, a jackal, or a donkey, by a tame carnivorous animal, by a man, a horse, a camel, or a (village-) pig, becomes pure by suppressing his breath (Pranayama). 201. To eat during a month at each sixth mealtime (only), to recite the Samhita (of a Veda), and (to perform) daily the Sakala oblations, are the means of purifying those excluded from society at repasts (Apanktya). 202. A Brahmana who voluntarily rode in a carriage drawn by camels or by asses, and he who bathed naked, become pure by suppressing his breath (Pranayama). 203. He who has relieved the necessities of nature, being greatly pressed, either without (using) water or in water, becomes pure by bathing outside (the village) in his clothes and by touching a cow. 204. Fasting is the penance for omitting the daily rites prescribed by the Veda and for neglecting the special duties of a Snataka. 205. He who has said 'Hum' to a Brahmana, or has addressed one of his betters with 'Thou,' shall bathe, fast during the remaining part of the day, and appease (the person offended) by a reverential salutation. 206. He who has struck (a Brahmana) even with a blade of grass, tied him by the neck with a cloth, or conquered him in an altercation, shall appease him by a prostration. 207. But he who, intending to hurt a Brahmana, has threatened (him with a stick and the like) shall remain in hell during a hundred years; he who (actually) struck him, during one thousand years. 208. As many particles of dust as the blood of a Brahmana causes to coagulate, for so many thousand years shall the shedder of that (blood) remain in hell. 209. For threatening a Brahmana, (the offender) shall perform a Krikkhra, for striking him an Atikrikkhra, for shedding his blood a Krikkhra and an Atikrikkhra. 210. For the expiation of offences for which no atonement has been prescribed, let him fix a penance after considering (the offender's) strength and the (nature of the) offence. 211. I will (now) describe to you those means, adopted by the gods, the sages, and the manes, through which a man may remove his sins. 212. A twice-born man who performs (the Krikkhra penance), revealed by Pragapati, shall eat during three days in the morning (only), during (the next) three days in the evening (only), during the (following) three days (food given) unasked, and shall fast during another period of three days. 213. (Subsisting on) the urine of cows, cowdung, milk, sour milk, clarified butter, and a decoction of Kusa-grass, and fasting during one (day and) night, (that is) called a Samtapana Krikkhra. 214. A twice-born man who performs an Atikrikkhra (penance), must take his food during three periods of three days in the manner described above, (but) one mouthful only at each meal, and fast during the last three days. 215. A Brahmana who performs a Taptakrikkhra (penance) must drink hot water, hot milk, hot clarified butter and (inhale) hot air, each during three days, and bathe once with a concentrated mind. 216. A fast for twelve days by a man who controls himself and commits no mistakes, is called a Paraka Krikkhra, which removes all guilt. 217. If one diminishes (one's food daily by) one mouthful during the dark (half of the month) and increases (it in the same manner) during the bright half, and bathes (daily) at the time of three libations (morning, noon, and evening), that is called a lunar penance (Kandrayana). 218. Let him follow throughout the same rule at the (Kandrayana, called) yavamadhyama (shaped like a barley-corn), (but) let him (in that case) begin the lunar penance, (with a) controlled (mind), on the first day of the bright half (of the month). 219. He who performs the lunar penance of ascetics, shall eat (during a month) daily at midday eight mouthfuls, controlling himself and consuming sacrificial food (only). 220. If a Brahmana, with concentrated mind, eats (during a month daily) four mouthfuls in a morning and four after sunset, (that is) called the lunar penance of children. 221. He who, concentrating his mind, eats during a month in any way thrice eighty mouthfuls of sacrificial food, dwells (after death) in the world of the moon. 222. The Rudras, likewise the Adityas, the Vasus and the Maruts, together with the great sages, practised this (rite) in order to remove all evil. 223. Burnt oblations, accompanied by (the recitation of) the Mahavyahritis, must daily be made (by the penitent) himself, and he must abstain from injuring (sentient creatures), speak the truth, and keep himself free from anger and from dishonesty. 224. Let him bathe three times each day and thrice each night, dressed in his clothes; let him on no account talk to women, Sudras, and outcasts. 225. Let him pass the time standing (during the day) and sitting (during the night), or if he is unable (to do that) let him lie on the (bare) ground; let him be chaste and observe the vows (of a student) and worship his Gurus, the gods, and Brahmanas. 226. Let him constantly mutter the Savitri and (other) purificatory texts according to his ability; (let him) carefully (act thus) on (the occasion of) all (other) vows (performed) by way of penance. 227. By these expiations twice-born men must be purified whose sins are known, but let him purify those whose sins are not known by (the recitation of) sacred texts and by (the performance of) burnt oblations. 228. By confession, by repentance, by austerity, and by reciting (the Veda) a sinner is freed from guilt, and in case no other course is possible, by liberality. 229. In proportion as a man who has done wrong, himself confesses it, even so far he is freed from guilt, as a snake from its slough. 230. In proportion as his heart loathes his evil deed, even so far is his body freed from that guilt. 231. He who has committed a sin and has repented, is freed from that sin, but he is purified only by (the resolution of) ceasing (to sin and thinking) 'I will do so no more.' 232. Having thus considered in his mind what results will arise from his deeds after death, let him always be good in thoughts, speech, and actions. 233. He who, having either unintentionally or intentionally committed a reprehensible deed, desires to be freed from (the guilt on it, must not commit it a second time. 234. If his mind be uneasy with respect to any act, let him repeat the austerities (prescribed as a penance) for it until they fully satisfy (his conscience). 235. All the bliss of gods and men is declared by the sages to whom the Veda was revealed, to have austerity for its root, austerity for its middle, and austerity for its end. 236. (The pursuit of sacred) knowledge is the austerity of a Brahmana, protecting (the people) is the austerity of a Kshatriya, (the pursuit of) his daily business is the austerity of a Vaisya, and service the austerity of a Sudra. 237. The sages who control themselves and subsist on fruit, roots, and air, survey the three worlds together with their moving and immovable (creatures) through their austerities alone. 238. Medicines, good health, learning, and the various divine stations are attained by austerities alone; for austerity is the means of gaining them. 239. Whatever is hard to be traversed, whatever is hard to be attained, whatever is hard to be reached, whatever is hard to be performed, all (this) may be accomplished by austerities; for austerity (possesses a power) which it is difficult to surpass. 240. Both those who have committed mortal sin (Mahapataka) and all other offenders are severally freed from their guilt by means of well-performed austerities. 241. Insects, snakes, moths, bees, birds and beings, bereft of motion, reach heaven by the power of austerities. 242. Whatever sin men commit by thoughts, words, or deeds, that they speedily burn away by penance, if they keep penance as their only riches. 243. The gods accept the offerings of that Brahmana alone who has purified himself by austerities, and grant to him all he desires. 244. The lord, Pragapati, created these Institutes (of the sacred law) by his austerities alone; the sages likewise obtained (the revelation of) the Vedas through their austerities. 245. The gods, discerning that the holy origin of this whole (world) is from austerity, have thus proclaimed the incomparable power of austerity. 246. The daily study of the Veda, the performance of the great sacrifices according to one's ability, (and) patience (in suffering) quickly destroy all guilt, even that caused by mortal sins. 247. As a fire in one moment consumes with its bright flame the fuel that has been placed on it, even so he who knows the Veda destroys all guilt by the fire of knowledge. 248. The penances for sins (made public) have been thus declared according to the law; learn next the penances for secret (sins). 249. Sixteen suppressions of the breath (Pranayama) accompanied by (the recitation of) the Vyahritis and of the syllable Om, purify, if they are repeated daily, after a month even the murderer of a learned Brahmana. 250. Even a drinker of (the spirituous liquor called) Sura becomes pure, if he mutters the hymn (seen) by Kutsa, 'Removing by thy splendour our guilt, O Agni,' &c., (that seen) by Vasishtha, 'With their hymns the Vasishthas woke the Dawn,' &c., the Mahitra (hymn) and (the verses called) Suddhavatis. 251. Even he who has stolen gold, instantly becomes free from guilt, if he once mutters (the hymn beginning with the words) 'The middlemost brother of this beautiful, ancient Hotri-priest' and the Sivasamkalpa. 252. The violator of a Guru's bed is freed (from sin), if he repeatedly recites the Havishpantiya (hymn), (that beginning) 'Neither anxiety nor misfortune,' (and that beginning) 'Thus, verily, thus,' and mutters the hymn addressed to Purusha. 253. He who desires to expiate sins great or small, must mutter during a year the Rit-verse 'May we remove thy anger, O Varuna,' &c., or 'Whatever offence here, O Varuna,' &c. 254. That man who, having accepted presents which ought not to be accepted, or having eaten forbidden food, mutters the Taratsamandiya (Rikas), becomes pure after three days. 255. But he who has committed many sins, becomes pure, if he recites during a month the (four verses) addressed to Soma and Rudra, and the three verses (beginning) 'Aryaman, Varuna, and Mitra,' while he bathes in a river. 256. A grievous offender shall mutter the seven verses (beginning with) 'Indra,' for half a year; but he who has committed any blamable act in water, shall subsist during a month on food obtained by begging. 257. A twice-born man removes even very great guilt by offering clarified butter with the sacred texts belonging to the Sakala-homas, or by muttering the Rik, (beginning) 'Adoration.' 258. He who is stained by mortal sin, becomes pure, if, with a concentrated mind, he attends cows for a year, reciting the Pavamani (hymns) and subsisting on alms. 259. Or if, pure (in mind and in body), he thrice repeats the Samhita of the Veda in a forest, sanctified by three Paraka (penances), he is freed from all crimes causing loss of caste (pataka). 260. But if (a man) fasts during three days, bathing thrice a day, and muttering (in the water the hymn seen by) Aghamarshana, he is (likewise) freed from all sins causing loss of caste. 261. As the horse-sacrifice, the king of sacrifices, removes all sin, even so the Aghamarshana hymn effaces all guilt. 262. A Brahmana who retains in his memory the Rig-veda is not stained by guilt, though he may have destroyed these three worlds, though he may eat the food of anybody. 263. He who, with a concentrated mind, thrice recites the Riksamhita, or (that of the) Yagur-veda; or (that of the) Sama-veda together with the secret (texts, the Upanishads), is completely freed from all sins. 264. As a clod of earth, falling into a great lake, is quickly dissolved, even so every sinful act is engulfed in the threefold Veda. 265. The Rikas, the Yagus (-formulas) which differ (from the former), the manifold Saman (-songs), must be known (to form) the triple Veda; he who knows them, (is called) learned in the Veda. 266. The initial triliteral Brahman on which the threefold (sacred science) is based, is another triple Veda which must be kept secret; he who knows that, (is called) learned in the Veda. Sacred Texts Index Hinduism Index Laws of Manu Index Previous CHAPTER XII. 1. 'O sinless One, the whole sacred law, (applicable) to the four castes, has been declared by thee; communicate to us (now), according to the truth, the ultimate retribution for (their) deeds.' 2. To the great sages (who addressed him thus) righteous Bhrigu, sprung from Manu, answered, 'Hear the decision concerning this whole connexion with actions.' 3. Action, which springs from the mind, from speech, and from the body, produces either good or evil results; by action are caused the (various) conditions of men, the highest, the middling, and the lowest. 4. Know that the mind is the instigator here below, even to that (action) which is connected with the body, (and) which is of three kinds, has three locations, and falls under ten heads. 5. Coveting the property of others, thinking in one's heart of what is undesirable, and adherence to false (doctrines), are the three kinds of (sinful) mental action. 6. Abusing (others, speaking) untruth, detracting from the merits of all men, and talking idly, shall be the four kinds of (evil) verbal action. 7. Taking what has not been given, injuring (creatures) without the sanction of the law, and holding criminal intercourse with another man's wife, are declared to be the three kinds of (wicked) bodily action. 8. (A man) obtains (the result of) a good or evil mental (act) in his mind, (that of) a verbal (act) in his speech, (that of) a bodily (act) in his body. 9. In consequence of (many) sinful acts committed with his body, a man becomes (in the next birth) something inanimate, in consequence (of sins) committed by speech, a bird, or a beast, and in consequence of mental (sins he is re-born in) a low caste. 10. That man is called a (true) tridandin in whose mind these three, the control over his speech (vagdanda), the control over his thoughts (manodanda), and the control over his body (kayadanda), are firmly fixed. 11. That man who keeps this threefold control (over himself) with respect to all created beings and wholly subdues desire and wrath, thereby assuredly gains complete success. 12. Him who impels this (corporeal) Self to action, they call the Kshetragna (the knower of the field); but him who does the acts, the wise name the Bhutatman (the Self consisting of the elements). 13. Another internal Self that is generated with all embodied (Kshetragnas) is called Giva, through which (the Kshetragna) becomes sensible of all pleasure and pain in (successive) births. 14. These two, the Great One and the Kshetragna, who are closely united with the elements, pervade him who resides in the multiform created beings. 15. From his body innumerable forms go forth, which constantly impel the multiform creatures to action. 16. Another strong body, formed of particles (of the) five (elements and) destined to suffer the torments (in hell), is produced after death (in the case) of wicked men. 17. When (the evil-doers) by means of that body have suffered there the torments imposed by Yama, (its constituent parts) are united, each according to its class, with those very elements (from which they were taken). 18. He, having suffered for his faults, which are produced by attachment to sensual objects, and which result in misery, approaches, free from stains, those two mighty ones. 19. Those two together examine without tiring the merit and the guilt of that (individual soul), united with which it obtains bliss or misery both in this world and the next. 20. If (the soul) chiefly practises virtue and vice to a small degree, it obtains bliss in heaven, clothed with those very elements. 21. But if it chiefly cleaves to vice and to virtue in a small degree, it suffers, deserted by the elements, the torments inflicted by Yama. 22. The individual soul, having endured those torments of Yama, again enters, free from taint, those very five elements, each in due proportion. 23. Let (man), having recognised even by means of his intellect these transitions of the individual soul (which depend) on merit and demerit, always fix his heart on (the acquisition of) merit. 24. Know Goodness (sattva), Activity (ragas), and Darkness (tamas) to be the three qualities of the Self, with which the Great One always completely pervades all existences. 25. When one of these qualities wholly predominates in a body, then it makes the embodied (soul) eminently distinguished for that quality. 26. Goodness is declared (to have the form of) knowledge, Darkness (of) ignorance, Activity (of) love and hatred; such is the nature of these (three) which is (all-) pervading and clings to everything created. 27. When (man) experiences in his soul a (feeling) full of bliss, a deep calm, as it were, and a pure light, then let him know (that it is) among those three (the quality called) Goodness. 28. What is mixed with pain and does not give satisfaction to the soul one may know (to be the quality of) Activity, which is difficult to conquer, and which ever draws embodied (souls towards sensual objects). 29. What is coupled with delusion, what has the character of an undiscernible mass, what cannot be fathomed by reasoning, what cannot be fully known, one must consider (as the quality of) Darkness. 30. I will, moreover, fully describe the results which arise from these three qualities, the excellent ones, the middling ones, and the lowest. 31. The study of the Vedas, austerity, (the pursuit of) knowledge, purity, control over the organs, the performance of meritorious acts and meditation on the Soul, (are) the marks of the quality of Goodness. 32. Delighting in undertakings, want of firmness, commission of sinful acts, and continual indulgence in sensual pleasures, (are) the marks of the quality of Activity. 33. Covetousness, sleepiness, pusillanimity, cruelty, atheism, leading an evil life, a habit of soliciting favours, and inattentiveness, are the marks of the quality of Darkness. 34. Know, moreover, the following to be a brief description of the three qualities, each in its order, as they appear in the three (times, the present, past, and future). 35. When a (man), having done, doing, or being about to do any act, feels ashamed, the learned may know that all (such acts bear) the mark of the quality of Darkness. 36. But, when (a man) desires (to gain) by an act much fame in this world and feels no sorrow on failing, know that it (bears the mark of the quality of) Activity. 37. But that (bears) the mark of the quality of Goodness which with his whole (heart) he desires to know, which he is not ashamed to perform, and at which his soul rejoices. 38. The craving after sensual pleasures is declared to be the mark of Darkness, (the pursuit of) wealth (the mark) of Activity, (the desire to gain) spiritual merit the mark of Goodness; each later) named quality is) better than the preceding one. 39. I will briefly declare in due order what transmigrations in this whole (world a man) obtains through each of these qualities. 40. Those endowed with Goodness reach the state of gods, those endowed with Activity the state of men, and those endowed with Darkness ever sink to the condition of beasts; that is the threefold course of transmigrations. 41. But know this threefold course of transmigrations that depends on the (three) qualities (to be again) threefold, low, middling, and high, according to the particular nature of the acts and of the knowledge (of each man). 42. Immovable (beings), insects, both small and great, fishes, snakes, and tortoises, cattle and wild animals, are the lowest conditions to which (the quality of) Darkness leads. 43. Elephants, horses, Sudras, and despicable barbarians, lions, tigers, and boars (are) the middling states, caused by (the quality of) Darkness. 44. Karanas, Suparnas and hypocrites, Rakshasas and Pisakas (belong to) the highest (rank of) conditions among those produced by Darkness. 45. Ghallas, Mallas, Natas, men who subsist by despicable occupations and those addicted to gambling and drinking (form) the lowest (order of) conditions caused by Activity. 46. Kings and Kshatriyas, the domestic priests of kings, and those who delight in the warfare of disputations (constitute) the middling (rank of the) states caused by Activity. 47. The Gandharvas, the Guhyakas, and the servants of the gods, likewise the Apsarases, (belong all to) the highest (rank of) conditions produced by Activity. 48. Hermits, ascetics, Brahmanas, the crowds of the Vaimanika deities, the lunar mansions, and the Daityas (form) the first (and lowest rank of the) existences caused by Goodness. 49. Sacrificers, the sages, the gods, the Vedas, the heavenly lights, the years, the manes, and the Sadhyas (constitute) the second order of existences, caused by Goodness. 50. The sages declare Brahma, the creators of the universe, the law, the Great One, and the Undiscernible One (to constitute) the highest order of beings produced by Goodness. 51. Thus (the result) of the threefold action, the whole system of transmigrations which (consists) of three classes, (each) with three subdivisions, and which includes all created beings, has been fully pointed out. 52. In consequence of attachment to (the objects of) the senses, and in consequence of the non-performance of their duties, fools, the lowest of men, reach the vilest births. 53. What wombs this individual soul enters in this world and in consequence of what actions, learn the particulars of that at large and in due order. 54. Those who committed mortal sins (mahapataka), having passed during large numbers of years through dreadful hells, obtain, after the expiration of (that term of punishment), the following births. 55. The slayer of a Brahmana enters the womb of a dog, a pig, an ass, a camel, a cow, a goat, a sheep, a deer, a bird, a Kandala, and a Pukkasa. 56. A Brahmana who drinks (the spirituous liquor called) Sura shall enter (the bodies) of small and large insects, of moths, of birds, feeding on ordure, and of destructive beasts. 57. A Brahmana who steals (the gold of a Brahmana shall pass) a thousand times (through the bodies) of spiders, snakes and lizards, of aquatic animals and of destructive Pisakas. 58. The violator of a Guru's bed (enters) a hundred times (the forms) of grasses, shrubs, and creepers, likewise of carnivorous (animals) and of (beasts) with fangs and of those doing cruel deeds. 59. Men who delight in doing hurt (become) carnivorous (animals); those who eat forbidden food, worms; thieves, creatures consuming their own kind; those who have intercourse with women of the lowest castes, Pretas. 60. He who has associated with outcasts, he who has approached the wives of other men, and he who has stolen the property of a Brahmana become Brahmarakshasas. 61. A man who out of greed has stolen gems, pearls or coral, or any of the many other kinds of precious things, is born among the goldsmiths. 62. For stealing grain (a man) becomes a rat, for stealing yellow metal a Hamsa, for stealing water a Plava, for stealing honey a stinging insect, for stealing milk a crow, for stealing condiments a dog, for stealing clarified butter an ichneumon; 63. For stealing meat a vulture, for stealing fat a cormorant, for stealing oil a winged animal (of the kind called) Tailapaka, for stealing salt a cricket, for stealing sour milk a bird (of the kind called) Balaka. 64. For stealing silk a partridge, for stealing linen a frog, for stealing cotton-cloth a crane, for stealing a cow an iguana, for stealing molasses a flying-fox; 65. For stealing fine perfumes a musk-rat, for stealing vegetables consisting of leaves a peacock, for stealing cooked food of various kinds a porcupine, for stealing uncooked food a hedgehog. 66. For stealing fire he becomes a heron, for stealing household-utensils a mason-wasp, for stealing dyed clothes a francolin-partridge; 67. For stealing a deer or an elephant a wolf, for stealing a horse a tiger, for stealing fruit and roots a monkey, for stealing a woman a bear, for stealing water a black-white cuckoo, for stealing vehicles a camel, for stealing cattle a he-goat. 68. That man who has forcibly taken away any kind of property belonging to another, or who has eaten sacrificial food (of) which (no portion) had been offered, inevitably becomes an animal. 69. Women, also, who in like manner have committed a theft, shall incur guilt; they will become the females of those same creatures (which have been enumerated above). 70. But (men of the four) castes who have relinquished without the pressure of necessity their proper occupations, will become the servants of Dasyus, after migrating into despicable bodies. 71. A Brahmana who has fallen off from his duty (becomes) an Ulkamukha Preta, who feeds on what has been vomited; and a Kshatriya, a Kataputana (Preta), who eats impure substances and corpses. 72. A Vaisya who has fallen off from his duty becomes a Maitrakshagyotika Preta, who feeds on pus; and a Sudra, a Kailasaka (Preta, who feeds on moths). 73. In proportion as sensual men indulge in sensual pleasures, in that same proportion their taste for them grows. 74. By repeating their sinful acts those men of small understanding suffer pain here (below) in various births; 75. (The torture of) being tossed about in dreadful hells, Tamisra and the rest, (that of) the Forest with sword-leaved trees and the like, and (that of) being bound and mangled; 76. And various torments, the (pain of) being devoured by ravens and owls, the heat of scorching sand, and the (torture of) being boiled in jars, which is hard to bear; 77. And births in the wombs (of) despicable (beings) which cause constant misery, and afflictions from cold and heat and terrors of various kinds, 78. The (pain of) repeatedly lying in various wombs and agonizing births, imprisonment in fetters hard to bear, and the misery of being enslaved by others, 79. And separations from their relatives and dear ones, and the (pain of) dwelling together with the wicked, (labour in) gaining wealth and its loss, (trouble in) making friends and (the appearance of) enemies, 80. Old age against which there is no remedy, the pangs of diseases, afflictions of many various kinds, and (finally) unconquerable death. 81. But with whatever disposition of mind (a man) forms any act, he reaps its result in a (future) body endowed with the same quality. 82. All the results, proceeding from actions, have been thus pointed out; learn (next) those acts which secure supreme bliss to a Brahmana. 83. Studying the Veda, (practising) austerities, (the acquisition of true) knowledge, the subjugation of the organs, abstention from doing injury, and serving the Guru are the best means for attaining supreme bliss. 84. (If you ask) whether among all these virtuous actions, (performed) here below, (there be) one which has been declared more efficacious (than the rest) for securing supreme happiness to man, 85. (The answer is that) the knowledge of the Soul is stated to be the most excellent among all of them; for that is the first of all sciences, because immortality is gained through that. 86. Among those six (kinds of) actions (enumerated) above, the performance of) the acts taught in the Veda must ever be held to be most efficacious for ensuring happiness in this world and the next. 87. For in the performance of the acts prescribed by the Veda all those (others) are fully comprised, (each) in its turn in the several rules for the rites. 88. The acts prescribed by the Veda are of two kinds, such as procure an increase of happiness and cause a continuation (of mundane existence, pravritta), and such as ensure supreme bliss and cause a cessation (of mundane existence, nivritta). 89. Acts which secure (the fulfilment of) wishes in this world or in the next are called pravritta (such as cause a continuation of mundane existence); but acts performed without any desire (for a reward), preceded by (the acquisition) of (true) knowledge, are declared to be nivritta (such as cause the cessation of mundane existence). 90. He who sedulously performs acts leading to future births (pravritta) becomes equal to the gods; but he who is intent on the performance of those causing the cessation (of existence, nivritta) indeed, passes beyond (the reach of) the five elements. 91. He who sacrifices to the Self (alone), equally recognising the Self in all created beings and all created beings in the Self, becomes (independent like) an autocrat and self-luminous. 92. After giving up even the above-mentioned sacrificial rites, a Brahmana should exert himself in (acquiring) the knowledge of the Soul, in extinguishing his passions, and in studying the Veda. 93. For that secures the attainment of the object of existence, especially in the case of a Brahmana, because by attaining that, not otherwise, a twice-born man has gained all his ends. 94. The Veda is the eternal eye of the manes, gods, and men; the Veda-ordinance (is) both beyond the sphere of (human) power, and beyond the sphere of (human) comprehension; that is a certain fact. 95. All those traditions (smriti) and those despicable systems of philosophy, which are not based on the Veda, produce no reward after death; for they are declared to be founded on Darkness. 96. All those (doctrines), differing from the (Veda), which spring up and (soon) perish, are worthless and false, because they are of modern date. 97. The four castes, the three worlds, the four orders, the past, the present, and the future are all severally known by means of the Veda. 98. Sound, touch, colour, taste, and fifthly smell are known through the Veda alone, (their) production (is) through the (Vedic rites, which in this respect are) secondary acts. 99. The eternal lore of the Veda upholds all created beings; hence I hold that to be supreme, which is the means of (securing happiness to) these creatures. 100. Command of armies, royal authority, the office of a judge, and sovereignty over the whole world he (only) deserves who knows the Veda-science. 101. As a fire that has gained strength consumes even trees full of sap, even so he who knows the Veda burns out the taint of his soul which arises from (evil) acts. 102. In whatever order (a man) who knows the true meaning of the Veda-science may dwell, he becomes even while abiding in this world, fit for the union with Brahman. 103. (Even forgetful) students of the (sacred) books are more distinguished than the ignorant, those who remember them surpass the (forgetful) students, those who possess a knowledge (of the meaning) are more distinguished than those who (only) remember (the words), men who follow (the teaching of the texts) surpass those who (merely) know (their meaning). 104. Austerity and sacred learning are the best means by which a Brahmana secures supreme bliss; by austerities he destroys guilt, by sacred learning he obtains the cessation of (births and) deaths. 105. The three (kinds of evidence), perception, inference, and the (sacred) Institutes which comprise the tradition (of) many (schools), must be fully understood by him who desires perfect correctness with respect to the sacred law. 106. He alone, and no other man, knows the sacred law, who explores the (utterances) of the sages and the body of the laws, by (modes of) reasoning, not repugnant to the Veda-lore. 107. Thus the acts which secure supreme bliss have been exactly and fully described; (now) the secret portion of these Institutes, proclaimed by Manu, will be taught. 108. If it be asked how it should be with respect to (points of) the law which have not been (specially) mentioned, (the answer is), 'that which Brahmanas (who are) Sishtas propound, shall doubtlessly have legal (force).' 109. Those Brahmanas must be considered as Sishtas who, in accordance with the sacred law, have studied the Veda together with its appendages, and are able to adduce proofs perceptible by the senses from the revealed texts. 110. Whatever an assembly, consisting either of at least ten, or of at least three persons who follow their prescribed occupations, declares to be law, the legal (force of) that one must not dispute. 111. Three persons who each know one of the three principal Vedas, a logician, a Mimamsaka, one who knows the Nirukta, one who recites (the Institutes of) the sacred law, and three men belonging to the first three orders shall constitute a (legal) assembly, consisting of at least ten members. 112. One who knows the Rig-veda, one who knows the Yagur-veda, and one who knows the Sama-veda, shall be known (to form) an assembly consisting of at least three members (and competent) to decide doubtful points of law. 113. Even that which one Brahmana versed in the Veda declares to be law, must be considered (to have) supreme legal (force, but) not that which is proclaimed by myriads of ignorant men. 114. Even if thousands of Brahmanas, who have not fulfilled their sacred duties, are unacquainted with the Veda, and subsist only by the name of their caste, meet, they cannot (form) an assembly (for settling the sacred law). 115. The sin of him whom dunces, incarnations of Darkness, and unacquainted with the law, instruct (in his duty), falls, increased a hundredfold, on those who propound it. 116. All that which is most efficacious for securing supreme bliss has been thus declared to you; a Brahmana who does not fall off from that obtains the most excellent state. 117. Thus did that worshipful deity disclose to me, through a desire of benefiting mankind, this whole most excellent secret of the sacred law. 118. Let (every Brahmana), concentrating his mind, fully recognise in the Self all things, both the real and the unreal, for he who recognises the universe in the Self, does not give his heart to unrighteousness. 119. The Self alone is the multitude of the gods, the universe rests on the Self; for the Self produces the connexion of these embodied (spirits) with actions. 120. Let him meditate on the ether as identical with the cavities (of the body), on the wind as identical with the organs of motions and of touch, on the most excellent light as the same with his digestive organs and his sight, on water as the same with the (corporeal) fluids, on the earth as the same with the solid parts (of his body); 121. On the moon as one with the internal organ, on the quarters of the horizon as one with his sense of hearing, on Vishnu as one with his (power of) motion, on Hara as the same with his strength, on Agni (Fire) as identical with his speech, on Mitra as identical with his excretions, and on Pragapati as one with his organ of generation. 122. Let him know the supreme Male (Purusha, to be) the sovereign ruler of them all, smaller even than small, bright like gold, and perceptible by the intellect (only when) in (a state of) sleep (-like abstraction). 123. Some call him Agni (Fire), others Manu, the Lord of creatures, others Indra, others the vital air, and again others eternal Brahman. 124. He pervades all created beings in the five forms, and constantly makes them, by means of birth, growth and decay, revolve like the wheels (of a chariot). 125. He who thus recognises the Self through the Self in all created beings, becomes equal (-minded) towards all, and enters the highest state, Brahman. 126. A twice-born man who recites these Institutes, revealed by Manu, will be always virtuous in conduct, and will reach whatever condition he desires.

The Philistines.txt

Sacred Texts Ancient Near East Index Previous Next The Philistines, by R.A.S. Macalister, [1913], at sacred-texts.com p. 38 2. THEIR STRUGGLE WITH THE HEBREWS We now turn to the various historical references to the Philistines in the Hebrew Scriptures. It happens that the Zakkala, with whom the Golénischeff Papyrus is concerned, are not mentioned by name in the received text of the Old Testament. The southern Philistines were more conspicuous in the history of the Hebrews, and this name is in consequence used indifferently for all the tribal subdivisions of the hated enemy. The first appearance of the Philistines on the coast of Southern Palestine is not recorded in the Old Testament, but it may possibly be inferred indirectly. In the oldest monument of Hebrew speech, the Song of Deborah, the tribe of Dan is referred to as a maritime people who 'remained in ships' while their brethren bore the brunt of the invasion of Sisera. Towards the end of the Book of Judges, we find that certain of the tribe of Dan are compelled to seek a home elsewhere, and choose the fertile, well-watered, but hot and fever-haunted Laish, a place remote from everywhere, and where the people were 'quiet'—as they well might be in that malaria-stricken furnace. Why did the Danites leave for this unsatisfactory territory their healthy and rich land by the sea-coast? Probably because they were driven by pressure from without. The migration of the Danites can best be explained by the settlement of the Philistines. And it is suggestive that the first great champion to stand for Israel against the intruders, Samson, belonged to Zorah, whence went forth the Danite spies (Judg. xviii. 2). The first allusion to the Philistines which we meet with in the Old Testament, that in the genealogical table of the nations in Genesis x, we have already discussed. Next we find a cycle of stories, told with but little variation both of Abraham and of Isaac (Gen. xx, xxi, xxvi), in which those heroes of old are brought into contact with a certain 'Abimelech, king of the Philistines'. In both cases the patriarch, to save himself, conceals his true relationship to his wife, which is revealed to the deceived monarch: in both, the latter displays a singular dignity and righteousness in the delicate position in which his guest's duplicity places him: and in both there is a subsequent dispute about the possession of wells. The stories are in short doublets of one another, and both echo a similar tale told of Abraham in Egypt, at an earlier stage of his career (Gen. xii). Whoever added the inept title to Psalm xxxiv evidently had these stories in his mind when he inadvertently wrote 'a Psalm of David when he changed his behaviour before Abimelech' instead of Achish: an unconscious p. 39 reminiscence of the tale might possibly have been suggested by vv. 12, 13 of the Psalm in question. The use of the word 'Philistine' in these stories has long been recognized as an anachronism. Perhaps with less harshness and equal accuracy we might characterize it as a rather free use of modern names and circumstances in telling an ancient tale. Even now we might find, for example, a popular writer on history saying that this event or that of the Early British period took place 'in Norfolk', although it is obvious that the territory of the North Folk must have received its Saxon name in later times. The tales of Abraham and Isaac were written when the land where their scenes were laid was in truth the Land of the Philistines; and the story-teller was not troubled with the question as to how far back that occupation lasted. Indeed when Abimelech first appears on the scene he is not a Philistine, but the Semitic king of the town of Gerar. The two passages in Gen. xxi, which might be understood 'they returned into [what we call] Philistia' . . . 'Abraham sojourned in [what is now] Philistia', have misled the writer (or copyist) of Gen. xxvi into supposing that Abimelech was actually king of the Philistines. In fact the Greek Version of xxvi. 8 seems to preserve an indication of older readings in which he was simply called, as in the other story, king of Gerar. Noordtzij (Filist. p. 59) attempts to demonstrate a pre-Ramessu occupation of S. Palestine by the Philistines, principally on the ground that the time between Ramessu III and Samson or Saul is too short for the 'semitizing' process to have taken place. This seems hardly a cogent argument to me: the 'semitization' was by no means complete: the special Semitic rite of circumcision was not adopted: there is no reason to suppose that the language of the Philistines had been abandoned for a Semitic language. And we need have no difficulty in supposing such changes to take place with great rapidity. Thanks to the undermining influence of returned American emigrants, the Irish peasant has shown a change of attitude towards traditional beliefs in fairies and similar beings within the past twenty years as profound as any change that might have taken place between Ramessu III and Saul under the influence of the surrounding Semitic populations. A similar anachronism meets us in Exodus xiii. 17, enshrining an ancient tradition that the ordinary caravan-route from Egypt by way of the coast was avoided in preference to the long and wearisome march through the desert, in order to keep clear of the Philistines and their military prowess. Likewise in the song preserved in Exodus xv, we find (v. 14) despondency attributed to the dwellers p. 40 in Philistia at the news of the crossing of the Red Sea. This song, however, is probably not very ancient. On the other hand, the writers who have contributed to the Pentateuch in its final form do not all share the indifference to chronological detail shown by the Yahwist story-teller. Often as are the tribes of Canaan enumerated in passages anticipatory of the conquest of the Promised Land, the Philistines are never mentioned: they have no share in the territory of the Hittite, the Girgashite, the Amorite, the Canaanite, and the Jebusite. In view of the prominence of the Philistines in the later history, this is a very significant fact. The solitary exception is so vague that it might almost be said to prove the rule—a reference to the Mediterranean sea by the name of 'the Sea of the Philistines' in Exodus xxxiii. 31. In Joshua xiii. 2, the 'districts' or 'circles' of the Philistines are enumerated among the places not conquered by the leader of the Hebrew immigration—the following verse, to which we shall return later, enumerates the 'districts'. But there is no reference to the Philistines in the parallel account contained in Judges i. There, in verse 19, the 'dwellers in the valley', i.e. in the low coast-land on which the Judahite territory bordered, are depicted as successfully resisting the aggression of the Hebrew tribe with the help of their iron chariots: the previous verse, which contradicts this, and which unhistorically claims that Judah captured the cities Gaza, Ashkelon, and Ekron, must necessarily be an interpolation. 1 In Judges iii. 3 we find an agreement with the passage just cited from Joshua—the five lords of the Philistines, as well as the 'Canaanites' (whatever may be exactly meant by the name in this connexion), the Phoenicians, and the Hi[tt]ites are enumerated as being left unconquered. The curious reason assigned, that this was to practise the Hebrews in war, is at any rate concordant with the old tradition that the terror of the warlike Philistines prevented the Hebrews following the direct route into the Promised Land. The passages examined so far have rather been concerned with the settlement of the protagonists in the great struggle for the possession of Palestine than with the course of the struggle itself. We are to picture the Hebrew tribes crossing the Jordan from the East, and some little time afterwards the Philistines (and Zakkala) establishing themselves on the rich coast-lands: this much we can see with the aid of the Egyptian records cited in the preceding pages. We now follow the history of the conflict. At the outset we are confronted by a puzzling group of passages. In the very ancient Song of Deborah, picturing the distracted state p. 41 of the country under foreign oppressors, the writer describes how travellers and caravans, from fear, abandoned the main thoroughfares and journeyed along the by-paths, of which the winding valleys of Palestine offer an endless choice. This was in the days of a certain Shamgar son of Anath 1 (Judges v. 6). The name has a foreign appearance 2: a Hittite analogy (Sangar) has been sought for it. We cannot, however, conclude that he was necessarily a foreigner, even though his progenitor is said to be Anath, which happens to be a well-known goddess-name. There is not another case of a Hebrew bearing so frankly idolatrous a name in the Old Testament. But in the Aswân papyri we have a glimpse of what Jewish life was, independent of priestly influences; and these show an extraordinary tolerance of heathen names and practices. We find Hosea son of Peti-Khnum. Names like ‘Athar-ili, Nebonathan, Ben-Tirash occur in the community: the daughter of one Mahseiah swears in a law-court by the goddess Sati. Shamgar son of Anath would have been quite at home in this company. The antecedent for this reference in Deborah's Song appears to lie in a verse at the end of chapter iii (v. 31), which says that Shamgar son of Anath killed six hundred Philistines with an ox-goad, and saved Israel. It is, however, obvious that this verse is out of place. It interrupts the flow of the narrative: there is no word of Philistine oppression in the context, and the text proceeds 'When Ehud was dead . . .' certain things happened, following on the story of Ehud which the Shamgar passage interrupts. The later development of the history contains no recognition of the labours of Shamgar. There are indeed few passages in literature which are so clearly no part of the original document: and we can hardly doubt that it has been inserted from some other source, or from another part of the book, in order to provide an explanation for the allusion in Deborah's Song. It is curious that the chief Greek MSS. read Δίναχ instead of 'Anath' here, but not in Deborah's Song. 3 A number of Greek MSS. repeat the verse relating to Shamgar after xvi. 31—i.e. immediately after the story of Samson. This seems a better place for it. 4 p. 42 The Shamgar story, in short, looks like one of the floating traditions that have more particularly crystallized round Samson and the mighty men of David. A remarkable parallel to the exploit of Shamgar has been found in the deed of 'Shammah the Hararite'—a not dissimilar name—one of David's followers, who in some such rough and ready way defended a field of crops—barley or lentils—from Philistine marauders. 1 But can the story be so summarily dismissed? Grant all the difficulties—that Shamgar's name has a foreign aspect, that the prose account of him is an interpolation, that the Philistines seem to appear too early on the scene; yet the scanty allusion to this obscure champion may after all record a tradition of the beginnings of the great struggle. For besides Shamgar, Deborah's Song mentions another arresting personality. The very grandeur of the paean throws a romantic halo round the person of the unfortunate Sisera, victim of a crime against the desert law of hospitality difficult to parallel even in the wild annals of Bedawin life. The heartless glee with which the poet triumphs over the chieftain's anxious, watching mother makes the latter for us one of the most pathetic figures in the whole crowded gallery of the Old Testament. Time has brought its revenge for both mother and son. In the prose version of the combat, Sisera is represented as the general of Jabin, king of Hazor, and the latter is the head of the attack on Israel. But Jabin has an altogether secondary place in the narrative, and Sisera is the central figure. Jabin, indeed, is probably imported into the story from the source that lies at the back of Joshua xi, where there is no mention of Sisera. In Psalm lxxxiii. 9 Sisera is mentioned before Jabin. He has a town of his own, 'Harosheth of the Gentiles,' more than a day's journey from the city of Jabin; and the vignette of his mother surrounded by her court ladies gives us a picture of a more important establishment than that of a mere captain of a host. Sisera in short is an independent king, and the story as we have it is either an account of a single campaign in which two kings were in league, or, more probably, a combination of the narratives of two campaigns wholly independent. Harosheth is generally identified with the modern Harathiyeh, in the bottle-neck which forms the mouth of the plain of Esdraelon—a region entirely in Philistine hands, at least at the end of Saul's wars. This identification seems fairly trustworthy. Not far off from Harosheth was a village with the name Beth-dagon: and Harosheth itself is distinguished p. 43 by the appellation 'of the gōyīm' or foreigners. In Joshua xii. 23 'the king of the gōyīm in Gilgal' is mentioned in noteworthy juxtaposition with Dor, which figures so conspicuously in the report of Wen-Amon; but this passage has been suspected and various emendations suggested, chief of which is to read ‏לגליל‎ for ‏לגלגל‎ and to translate 'king of nations belonging to Galilee'. This is of course reminiscent of the famous 'Galilee of the Gentiles' 1; but on the other hand we may compare ‏גלילות פלשת‎ 'the Galilees of Philistia' in Joshua xiii. 2 and Joel iii. 4 (= Hebrew iv. 4), which in the latter passage is mentioned immediately after the Philistine territory. The word gōyīm is of no more specific meaning than our word 'nations': though usually applied to foreigners, it may even on occasion be applied to the nation of Israel: so it cannot be said to be very conclusive. But one wonders whether in such passages and phrases as these it might not bear the special meaning of the foreigners par excellence, the most outlandish people with whom the Hebrews came into contact—that is to say the Philistines and their cognate tribes, for whom the Greek translators reserve the name ἀλλόφυλοι. In the present case they would more especially be the Zakkala, of whom Wen-Amon tells us, but who are not mentioned by name in the Hebrew writings. Sisera's enormous host of iron chariots, a possession which, as we saw, also enabled the coast-dwellers of the South to hold their own, is emphasized in the prose account of the battle, as in the speech put by Deborah's Song into his mother's mouth: and it is interesting to notice that we hear again of these iron chariots as being on the plain of Esdraelon (Joshua xvii. 16). The name of the prince also is suggestive. It is not Semitic: and the numerous Hittite names ending in sira—Khetasira and the like—have been quoted to indicate its possible origin. But we should not forget Badyra, the Zakkala prince of the neighbouring town of Dor. And may it not be asked whether Sisera, ‏סיסרא‎, could be a reduplicated form derived from the root of ‏סרן‎ seren (the latter being possibly a participle), the one word of the Philistine language which we certainly know—the technical term for the 'lords of the Philistine state? This guess presupposes that the language of the Philistines was Indo-European—an assumption which it has not yet been possible either to prove or disprove. Some possible evidence of reduplication is afforded by such combinations as REREIET and perhaps KRKOKLES in the Praesos inscriptions. It is interesting to note that the name p. 44 [paragraph continues]Beneṣasira occurs in the list of Keftian names on the Egyptian tablet described on a previous page. If Sisera was a Philistine or at least one of cognate race, we have some use for Shamgar and his ox-goad. Otherwise, the latter must be expunged from the list of Judges, if he be not actually numbered among the oppressors, as Moore in his Commentary is inclined to do. The combination ANAIT, which ends one of the Praesos inscriptions just mentioned, has been compared to the name of Shamgar's parent Anath; but there is no probability that such a coincidence between a short inscription on the one hand, and a few proper names on the other, is of any importance. In Judges x. 6, 7, 11 there is mention of Philistine oppression, in strange and scarcely intelligible connexion with the Amorites. This passage does not help us nearer to the solution of problems. It is in the narrative of Samson that the Philistines first come conspicuously on the scene. It is unnecessary to summarize the familiar incidents: indeed for our purpose these chapters, though of the deepest interest, are disappointing. The narrator is content to tell his tale, without troubling himself about the attendant circumstances which we would so gladly know. In discussing this remarkable series of episodes it is unnecessary to raise the question of their historicity. 1 Still more irrelevant would be a discussion of the pseudo-scientific hypothesis that Samson (like Achilles, Heracles, Max Müller, Gladstone, and other demonstrated characters of mythology) was a solar myth. It is sufficient for the purpose of our present discussion that the tale gives us an early tradition of the condition of affairs at the time indicated; and as I have said elsewhere, 2 it is probably to be regarded as a prose epic concentrating into the person of a single ideal hero the various incidents of a guerrilla border-warfare. This being postulated, one or two points of importance strike us in reading the story. The first is, that the Philistine domination was complete, and was passively accepted by the Hebrews. 'The Philistines are rulers over us' say the men of Judah, who propose to betray the champion to his enemies. As is so often the case with a nation of separate clans, even the pressure of a formidable common enemy cannot always heal their mutual jealousies. Ireland, in the face of the Vikings in the ninth century, and of the English in the twelfth, offers p. 45 an instructive parallel. Only a chapter or two before the appearance of Samson, we have the distracting episode of Abimelech: a chapter or two later comes the story of the massacre of the Benjamites by the other tribes: and whatever may be the true chronological relationship of these narratives to the historical setting of the Samson epic, they at least indicate that there was a long period of inter-tribal disunion that would make it easy for a well-organized military nation to gain complete domination over the country. But it was no mere military domination. The Philistines were accompanied by their wives and daughters, and the attractiveness of the latter in the eyes of Samson is a leading motive of his story. On this side of the narrative, however, there is one point to be noticed. There is no reason for branding the Philistines with the stigma of having produced the mercenary traitress Delilah: indeed, whatever indications there may be in her story point in an exactly opposite direction. Had tradition called her a Philistine, like Samson's first wife, the author of Judges would hardly have failed to make it clear. She is described as a woman in the Valley of Sorek; which, if it be the modern Wady es-Surâr, as is generally agreed, was partly in Israelite territory. Moreover, it would scarcely have been necessary for the Philistine lords to have offered the gigantic bribe of 1,100 pieces of silver each, to a woman of their own nation, that she might betray to them the arch-enemy of her race: it would be much more likely that they would use the persuasive argument of threatening her with the fate of her unlucky predecessor. The name appears again as that of a member of the tribe of Judah, in a genealogical fragment in 1 Chronicles iv. 19, preserved by the Greek Version, but lost from the Hebrew textus receptus. It is not too much to say that if the Delilah episode be read carefully, the various steps become more natural and intelligible when we picture the central figure as a tribeswoman of the men of Judah, who in the previous chapter had attempted to anticipate her act of betrayal. It is noteworthy that nowhere in the Samson story is there any hint that there was a barrier of language between Hebrew and Philistine. Samson and his Philistine friends at Timnah exchange their rough jests without any difficulty; Delilah, whatever her race, converses with equal ease with the Philistine lords and with her Hebrew husband. The same point is to be noticed throughout the subsequent history, with the curious and significant exception of the very last reference to the Philistines in the historical books. Indeed, it has often been observed that the services of an interpreter are but rarely called for in the Old Testament: although it is possible p. 46 that such an intermediary was sometimes used without the fact being specifically stated. 1 But probably in ancient as in modern Palestine everybody who had any position at all to maintain could speak several languages. The officers of Hezekiah and Sennacherib, for instance, could understand each the other's tongue, and could pass from one to the other with the enviable ease of a modern Levantine polyglot. The incident of Samson's hair has often been compared to the purple hair of Nisus, plucked out by Scylla at the instigation of Minos; and to the story of Pterelaos of Taphos and his golden hair given him by Poseidon, which rendered him immortal. Both stories are to be found in that endless mine, the Bibliotheca of Apollodorus. The connexion of Minos with the former story is noteworthy. It has, I believe, been suggested (but I have no note of the reference) that the story of-the virtue inherent in Samson's locks may have been actually received by the Hebrews from Philistine sources. It may be merely a coincidence that the name of Samson's father, Manoah, resembles the name Minos. Lastly, we notice in the Samson epic that as seen through Hebrew eyes the Philistines had already the three characteristics that marked them out from the other nations round about. The adjective 'uncircumcised', obviously the current term of abuse in all generations, already makes its appearance. Their peculiar government by 'lords' also meets us, but as it happens no particular 'lord' is named, nor does the Samson story give us any idea of their number. Thirdly, in the final scene, we are introduced to the mysterious Dagon, the chief deity of the Philistine pantheon. For how long the Philistine domination lasted we have no means of knowing. There is no indication of the length of time supposed to elapse between the death of Samson and the appearance on the scene of Samuel. Eli, the priest of the High Place at Shiloh, may or may not have been contemporary with Samson: he appears suddenly on the scene as a man in extreme old age 'who had judged Israel forty years', and vanishes almost immediately. The next stage of the history shows us the disunited and mutually hostile tribes of Israel gradually welding together under the pressure of their formidable enemy, and slowly but surely, though with more than one serious set-back, reversing the situation. We begin with the unlucky battle in which for a time the Ark was lost (1 Sam. iv). The topography of the battle is uncertain: the Philistines pitched at a place quite unknown, Aphek, the Israelites p. 47 at a spot of equally obscure topography, Eben-ezer, where Samuel afterwards set up a memorial pillar (vii. 12). The Philistines were the victors, and the Israelites attempted to turn the battle by fetching their national palladium from its resting-place in Shiloh. The Philistines were at first stricken with a superstitious fear; but recovering themselves they made a complete slaughter of the Israelites, and captured the Ark itself. Their rallying-cry 'Be strong and be men, that ye be not slaves to the Hebrews as they have been to you' corroborates, from the Philistine side, the evidence that the Philistines were the masters of the Hebrews at the time. Now begins that strange story of the wanderings of the Ark. It would be natural to lay up the symbol of the deity of a vanquished people in the temple of the chief god of the conquerors: as Mesha laid up his religious trophies before Chemosh, so the Ark was deposited in the temple of Dagon at Ashdod—a temple of which we hear down to the time of the Maccabees (1 Mace. x. 84). But Dagon twice falls prostrate before the Ark, the second time being broken by the fall. At the same time a plague of mice or rats spread over the Philistine plain. There was a very similar plague over the same district in 1904, and enormous damage was done to the growing crops. Indeed, the peasants, whose fields were robbed almost as though by the prophet Joel's locusts, were reduced to tracking out the rat-holes and collecting the grain that the animals had brought down and stored: it was a curious sight to watch the women patiently engaged in this weary work, and gradually filling bags with the precious seed thus recovered. But in the Philistine experience the plague of rats had a yet more serious consequence. Not only did they 'mar the land', but as we now know to be the natural course of events, the parasites of the mice communicated to the people the disease of bubonic plague. 1 The disease broke out first in Ashdod, and was naturally explained as due to the presence of the Ark. They therefore dispatched it to Gath, and of course the bearers carried the plague bacilli with them: again it was sent to Ekron, and again the plague was carried thither; p. 48 and as the Philistines, even before they had secured their costly prize, had associated it with outbreaks of pestilence in Egypt (1 Sam. iv. 8), they easily connected it with their own troubles. How they returned it to Beth-Shemesh, and how the bacilli (carried probably by parasites on the kine, or perhaps on the coverings of the Ark) proved to be still virulent to the cost of the villagers who too rashly approached, are tales too well known to need repetition. It is interesting that the Philistines sent back with the Ark votive models of their twofold plague, which yet was one, as their ancestors had been wont to do when, in search of healing from the ills of human flesh, they visited the Dictaean Cave in the ancient homeland. The following chapter (vii) apparently represents a different strand of tradition. According to this the Ark was suffered to remain in Kiriath-Jearim no less than twenty years, until, probably, it was brought up to Jerusalem at the beginning of the reign of David. 1 Samuel held a reconciliation service, as it might be called, in which Israel renounced the various strange gods they had adopted. The Philistines came up to plunder this peaceful assembly, but were driven back by an appalling thunderstorm. The people gave chase, and smote the invaders to the unknown place called Beth-Car, to which reference has been made in the previous chapter; and a great memorial stone was set up at or near the spot where the Ark had been captured. We are then told that the Philistines restored certain cities, including Ekron and Gath (or according to the Greek text, Ashkelon and 'Azob', i.e. Gaza or Ashdod), to the Israelites, and that they never again came up to invade Israel. It is noticeable that the narrator, with all his desire to glorify Samuel, avoids making a purely military leader of him, while emphasizing his religious functions. The victory is ascribed more to the thunderstorm, which is an answer to the 'whole burnt offering' offered by Samuel, than to military skill on the part of the Israelites or of any leader. The writer's patriotic enthusiasm (and perhaps some such record as Judges i. 18) have betrayed him into exaggeration with regard to the 'restoration' of cities that in fact had never been Israelite. But with regard to his conclusion 'that the Philistines never again invaded Israel', it is quite possible to judge him too harshly. If the Philistines were confined to the narrow strip of territory from Joppa southward, the statement would be absurd: but we have now seen that, at the time, the suzerainty of the Philistines p. 49 over the whole of Palestine was complete, and that in all probability they actually occupied the Northern coast, the plain of Esdraelon as far as the Jordan, and even penetrated up the fertile valleys that wind through the Judaean mountains. This being so it may well be that the incident here recorded was actually the last case of aggression; but that in all the other cases in which the Philistines 'came up to war' the purpose was defensive, to meet Israelite encroachments on their territory. The passage therefore is not necessarily so 'extravagant' as some critics have made out. However, there can be little doubt that the desire of the Hebrew people for a king, which now began to express itself, was the natural outcome of the growing sense of unity which under the pressure of the Philistine domination was rapidly developing. A leader was urgently needed who should be free from the specifically religious duties to which Samuel was entirely devoted; it was hoped that one who could thus give his whole attention to military matters might ultimately rid the people of the yoke that daily became more and more intolerable. Authorities differ as to how Samuel was affected by the popular demand. In one version he indignantly condemned it as a revolt against the theocracy of which he himself was at once Emperor and Pope. In another version he raised no objection to the new departure, definitely recognized it as a step towards delivery from the Philistines (1 Sam. ix. 16), chose the king and received him courteously, and declared to him the signs that testified to his election. From this programme we learn incidentally that the Philistines had a sort of mudir or governor at a place called Gibeah of God (probably to be identified with the modern village of Ram Allah about twelve miles north of Jerusalem). 1 This fact underlines, so to speak, what has already been said about the absence of Philistine aggressions after the battle of Beth-Car. With an outpost so far east as the spot indicated, the actual territory of the Philistines included all the places where fighting took place. Saul assumed the kingdom, and immediately the first Israelite aggression took place: Jonathan slew the Philistine governor of Geba, where, as at Gibeah, there seems to have been a Philistine mudir. The Philistines, rightly considering this a sign of revolt, came up to quell the insurrection. The Israelites were gathered together with Saul in Michmash, 2 but when they saw the overpowering might of the p. 50 [paragraph continues]Philistines swooping down upon then) they hid themselves in the caves with which the country abounds. Saul waited anxiously for Samuel, and at last ventured himself to offer the necessary sacrifices: the denunciation, with which the stern old prophet expressed his resentment at this usurpation of his priestly functions, was apparently the first shock that disturbed Saul's delicately poised mental equilibrium, and paved the way for the insanity by which he was afterwards afflicted. Jonathan again came to the rescue. With his armour-bearer he showed himself to the Philistines encamped at Michmash. They called to him to 'come up and see something'—note again that difference of language was no bar to intercourse—and the two young men, who had previously agreed to take such an invitation as an omen, climbed up to the camp. In some way they succeeded in throwing the camp into confusion, as Gideon had done with the Midianites. Soon the Philistines broke into a panic, which a timely earthquake intensified, and before long they were in flight, with the armies of Israel in hot pursuit. It is a remarkable story, and still more remarkable is the pendant—the tabu put by Saul on food, which had the natural result of making the victory less complete: the unconscious violation of the tabu by Jonathan: the consequent silence of the Divine oracle: his trial and condemnation: his redemption, no doubt by the substitution of another life: the pouring out of the blood when the tabu came to an end—all these are pictures of ancient religious custom and belief of the highest value. The familiar story of the battle of Ephes-Dammim, with its central incident—the duel of David and Goliath—is the next scene in the drama. For the present, however, we pass it over: it is involved in a host of difficulties. Whatever view may be taken of the story, as we have it, it is evident that neither the spirit nor the power of the Philistines was broken by the rout at Michmash, but that they were able to meet Israel again soon after David's introduction to the court of Saul. David distinguished himself so as to arouse the jealousy of Saul, now rapidly falling into the morbid mental state that clouded his last days; and to that jealousy was due the exile of David in the wilderness. With a madman's cunning, Saul at first attempted to work David's destruction by guile: he bribed him with the offer of his daughter's hand to go and bring him proof that he had slain a hundred of the uncircumcised—the trick was not unlike that which in later years David himself played on Uriah the Hittite. David, however, was more fortunate than his own victim, and fulfilled the task imposed on him. p. 51 But Saul's jealousy still pursued him, and he became a complete outlaw. His life during this period as narrated consists of a series of episodes, more or less disconnected. On one occasion he goes to the sanctuary at Nob, on the slope of the Mount of Olives (as we learn from Isa. x. 32), and takes the sword of Goliath thence to serve him as a weapon: we are then surprised to find him fleeing with this equipment to Gath, of all places—but probably the two incidents should not follow consecutively. At Gath he is recognized, and to avoid unpleasant consequences feigns insanity. This affliction would in Semitic circles secure him a measure of inviolability—the uncanny manifestations of mental derangement or degeneracy being curiously mixed up with notions of 'holiness'. But Achish, the dignified though simple-minded lord of Gath, was not a Semite, and had no such superstitions. He is almost modern in his protests—'If you see a madman, why do you bring him to me? I want no madmen about me, and I will not have him in my house!' 1 We almost hear an echo of the sarcasms of Zakar-Baal. All through the story of David's outlawry raids of the Philistines run like a thread: and it must then, if never before, have been impressed upon him that when he came into his kingdom his first care must be to crush these troublesome neighbours finally and for ever. Now we read of his band saving the threshing-floors of Keilah from Philistine marauders: soon afterwards a Philistine raid breaks off negotiations between Saul and the men of Ziph for the betrayal of David. But at last David, in despair of ever effecting a reconcilement with the insane Hebrew king, threw in his lot with the Philistines. Once more he comes to Gath—or, rather, we have probably a second version of the one incident, omitting the essential detail of the feigned madness. Here he was safe from Saul: but he did not stay very long. Probably (as in the previous version of the story) he found Gath uncomfortable as a place of residence, with his record of Philistine slaughter. So in Oriental wise he dissembled, and, flattering the king by pretending to be unworthy of living in the same city with him, he persuaded him to purchase his vassalage by putting Ziklag at his disposal. From this centre he raided various Bedawin camps, and, presenting the booty to his new master, he pretended that he p. 52 had been attacking his own people. Thereby he gained the confidence of Achish, and no doubt acquired much serviceable information about Philistine military methods and resources. Meanwhile the tragedy of Saul was working to its close. The Philistines were preparing for a final blow that would wipe off their recent reverses. Achish wished David, whom he blindly trusted, to accompany him as leader of his body-guard; but in this his wiser colleagues overruled him. They had already learnt, in the battle of Michmash, that the Hebrews that were with the Philistines’ were not to be trusted when the battle went against their masters (1 Sam. xiv. 21). So Achish sent David away, with a dignified courtesy which contrasts pleasingly with the duplicity, not to say treachery, of his protégé. 1 David accordingly departed to his own quarters, and while the battle of Gilboa was being won and lost he was kept busy in avenging the raid which during his absence the Bedawin had very naturally made on Ziklag. The armour of the dead Saul was hung in the house of Ashtoreth, and his body was fastened on the wall of Beth-Shan, the modern Beisan—a place close to the banks of the Jordan. This further corroborates the conclusion already indicated as to the wide extension of Philistine territory. For they would hardly have put the trophy where they could not reasonably have expected to retain it. 2 For the seven years of David's reign in Hebron the Philistines gave him no trouble. No doubt he continued to acknowledge himself as vassal of Achish, or of the Philistine oligarchy at large. Meanwhile Ish-baal (Ish-bosheth), Saul's son, guided and directed by Abner, set up a kingdom across Jordan, with its centre at Mahanaim: and the land of Ephraim remained subject to the Philistines. In the last two years of Ish-baal's life he extended his kingdom, doubtless under Philistine suzerainty, to Ephraim as well: an arrangement terminated by the defection of Abner to David and by his own assassination. This event left the way open for David to enlarge his borders, and to unite under his single sway the discordant elements of Judah and Ephraim. The ever-vigilant foes, not being willing to tolerate so p. 53 large an increase in the strength of a subordinate, then came up against him. 1 Three battles, disastrous to the Philistines, are recorded as taking place early in David's reign over the united kingdoms. But the accounts of them are scanty and confused, and require careful examination. The following are the outline accounts of them which the author of the Book of Samuel transmits: A. The Battle of Baal-Perazim. And when the Philistines heard that they had anointed David king over Israel, all the Philistines went up to seek David; and David heard of it, and went down to the hold. 2 Now the Philistines had come and spread themselves in the valley of Rephaim. And David inquired of Yahweh, saying, Shall I go up against the Philistines? Wilt thou deliver them into mine hand? And Yahweh said unto David, Go up: for I will certainly deliver the Philistines into thine hand. And David cane to Baal-Perazim, and David smote them there; and he said, Yahweh hath broken mine enemies before me, like the breach of waters. Therefore he called the name of that place Baal-Perazim. And they left their images there, and David and his men took them away.'—2 Samuel v. 17-21. B. The Battle of Geba. 'And the Philistines came up yet again, and spread themselves in the valley of Rephaim. And when David inquired of Yahweh, he said, Thou shalt not go up: make a circuit behind them, and come upon them over against the balsams. And it shall be, when thou hearest the sound of marching in the tops of the balsams, that then thou shalt bestir thyself: for then is Yahweh gone out before thee to smite the host of the Philistines. And David did so, as Yahweh commanded him; and smote the Philistines from Geba until thou come to Gezer.'—2 Samuel v. 22–25. C. The Battle of ( ?) 'And after this it came to pass, that David smote the Philistines, and subdued them: and David took ( ) out of the hand of the Philistines.'—2 Sam. viii. 1. p. 54 These outlines may to some small extent be filled in from other sources. The priestly writer of Chronicles is careful to add to the account of the first battle that the idols of the Philistines, captured after the rout, were burnt with fire (1 Chron. xiv. 8–12). The site of Baal-Perazim is unknown. It seems to be mentioned again in Isaiah xxviii. 21, in connexion with Gibeon: perhaps this passage refers to the first two battles. In the account of the second battle the Chronicler likewise substitutes Gibeon for Geba (1 Chron. xiv. 13–16): while in the third, instead of an unintelligible expression in the version of Samuel, he has 'David took Gath and her towns out of the hand of the Philistines' (xviii. 1). Among these battles must probably be fitted some scraps of biography that now find a place much later both in Samuel and in Chronicles. They are confused and corrupt, but are to the effect that at certain specified places, certain Philistine champions were slain by certain of the mighty men of David. The first is the familiar tale of David and Goliath, which we passed over a while ago, and which cannot be dissociated from these fragments. David is sent by his father to the battle-field of Ephes-Dammim, to bring supplies to his elder brothers. His indignation is roused by a gigantic Philistine champion named Goliath of Gath, who challenges the Israelites to provide one who shall fight with him and decide the battle by single combat. The champion is minutely described: he was somewhere between nine and eleven feet high, with a helmet, a coat of mail weighing 5,000 shekels, greaves and a javelin, all of bronze, as well as an iron-pointed spear like a weaver's beam. How David, though a youth unable to wear armour, goes against the giant, exchanges taunting speeches with him, and brings him down with his sling, are tales too familiar to rehearse (1 Sam. xvii). The difficulties of the passage are many. The inconsistency of David, already (ch. xvi. 21) the armour-bearer of Saul, being now totally unknown to him, has been a crux to the harmonists of all generations: though this difficulty is evaded by an important group of the Greek MSS., which omit bodily verses xvii. 12–31, 55–xviii. 5—that is, everything inconsistent with David's being already at court and known to Saul. The omitted verses are probably fragments of another parallel narrative. But even then we are not quite free from troubles. The whole machinery of the ordeal by duel recalls incidents of the Trojan war, or the tale of the Horatii and Curiatii, rather than what we are accustomed to look for in Semitic warfare; David's improbable flight to Gath soon after the battle has already been commented upon; and, as will presently be seen, we possess another account of the battle of p. 55 [paragraph continues]Ephes-Dammim, which is quite inconsistent with the Goliath story, and, indeed, leaves no room for it. The second fragmentary narration is unfortunately found in Samuel only (2 Sam. xxi. 15–17). It reads 'And the Philistines had war again with Israel; and David went down, and his servants with him, and fought against the Philistines: and David waxed faint. And (a champion) which was of the sons of Rapha, the weight of whose spear was 300 (shekels) of bronze in weight, he being girded with a new [word lost], thought to have slain David. But Abishai the son of Zeruiah succoured him and smote the Philistine and killed him. Then the men of David sware unto him, saying, "Thou shalt go no more out with us to battle, that thou quench not the lamp of Israel."' The rendering 'a champion' is suggested for the unintelligible ‏ישבו בנב‎, treated as a proper name 'Ishbi-benob' in the English version. As it stands it means 'and they dwelt in Nob', which clearly makes no sense; and the emendation that is most current—by the change of one letter, turning Nob to Gob, and moving the phrase so as to follow 'and his servants with him' in the previous sentence—is not altogether satisfactory. For 'Gob' itself is probably, as we shall see, corrupt; and it is hard to see how the sentence could have been transposed from a place where it makes passable sense to a place where it makes complete nonsense. The reading here suggested is ‏איש-הבנים‎, literally 'man of the betweens', apparently a technical term for a champion, which is actually applied to Goliath in 1 Samuel xvii. Though differing in detail, and transmitted in a garbled form, the general resemblance of the description of the equipment of this warrior to that of Goliath is too striking to be overlooked; and we are thus led to wonder whether this may not be a version of the Goliath story in which the issue of the duel was very nearly the reverse of that in the familiar narrative. One is also tempted to ask whether in the 'oath' of the men of David (for which compare 2 Sam. xviii. 3) we are to see an explanation of David's having stayed in Jerusalem while Joab was acting for the king in his operations against the Ammonites, with the disastrous consequence of the episode of Bath-Sheba. If this oath is to be literally understood, this incident of the champion slain by David's nephew must belong to the end of David's operations against the Philistines, all of which seem to have been directed by the king in person. The third fragment appears in both 2 Samuel and 1 Chronicles. The Samuel version says 'And it came to pass after this, that there was again war with the Philistines at Gob: then Sibbecai the Hushathite slew Saph, which was of the sons of Rapha. And there was again war with the Philistines at Gob; and Elhanan the son of Jaare-oregim p. 56 the Beth-lehemite slew Goliath the Gittite, the staff of whose spear was like a weaver's beam' (2 Sam. xxi. 18, 19). In the parallel account (1 Chron. xx. 4), Gezer is substituted for Gob, Sippai for Saph, Jair for Jaare-oregim, and 'slew Lahmi the brother of Goliath 'for the Beth-lehemite slew Goliath'. With regard to the first of these divergencies, it should be noticed that the place-name 'Gob' is not mentioned elsewhere. Following Clermont-Ganneau I was formerly inclined to accept Gezer as the correct reading—the change would be easy, ‏גזר‎ for ‏גזב‎—but I now see two formidable difficulties. In the first place, it is not likely that the well-known place-name Gezer would be corrupted to a name utterly unknown: in the second, the name 'Gob' is written ‏גבֹ‎ in both places, without the mater lectionis which the emendation suggested requires. Noting that in the text in Samuel the name 'Gob' is in both places followed by a word beginning with the letter ‏ע‎, I would now suggest that a second ‏ע‎ has dropped out in both places, and that for Gob we are to read ‏גבע‎, Geba. 1 The advantage of this correction is, that it would make both the Samuel and Chronicles versions right, and would show us where to fit the fragment under discussion. For we can scarcely avoid connecting an incident, said in one version to take place at Geba, and in another version at Gezer, with a battle which is definitely stated to have begun in one of these two places and finished in the other. The deaths of Saph and of Goliath therefore took place in the second of the three battles enumerated above (p. 53). The other divergencies need not detain us so long. The question of the spelling of the champion's name is scarcely important: yet it is tempting to inquire whether the form in Chronicles, ‏ספי‎, is not to be preferred, and, further, whether it may not be that it actually finds an echo to this day in the commonplace Arabic name Tell eṣ-Ṣāfi, commonly rendered 'The clear mound', 2 whereby the most probable site of ancient Gath is now known. Jair for Jaare-oregim is certainly right, the latter half of the name as given by Samuel being a dittography of the word 'weaver's beam' in the next line; on the other hand, the Chronicler's evolution of Goliath's brother Lahmi out of the name of Jair's native place is obviously some scribe's attempt to get rid of an evident harmonistic difficulty. The fourth fragment follows the last in both places. 'And there was again war at Gath, where was a man of great stature, that had on p. 57 every hand six fingers, and on every foot six toes, four and twenty in number; and he also was born to Rapha. And when he defied Israel, Jonathan the son of Shimei David's brother slew him. These four were born to Rapha in Gath; and they fell by the hand of David, and by the hand of his servants.' The Chronicler's version is substantially identical. Let us now try to dovetail these seemingly incoherent fragments into a consistent narrative. Nearly all of them will be found to hang together with a logical connexion between them. We begin with the story of Jesse sending David as a youth to his brothers, and their surly reception of him, in some campaign. This story, though, as we have seen, it almost makes nonsense of the place where it is found, is so graphic and circumstantial that it cannot lightly be thrown aside. It is not improbable, however, that it was by his musical rather than his military ability that he attracted attention on this occasion, and was brought to the notice of Saul and Jonathan (1 Sam. xvi. 14–18, xviii. 1). At first he was received kindly, and made Saul's armour-bearer. Then came the battle of Ephes-Dammim, the full account of which is lost. But by combining 2 Samuel xxiii. 9 with 1 Chronicles xi. 13, two mutilated but complementary passages, we can gain some idea of what happened. The Philistines came up to battle at Ephes-Dammim; the men of Israel fled; but David, aided by Eleazer the son of Dodo the Ahohite (whatever that may mean), held them 'in the valley between Shocoh and Azekah' and fought till their hands clave to their swords. They succeeded in turning the victory, and the people came back 'only to spoil'. Well might the maidens, after such an exhibition of valour, sing that 'Saul had slain thousands but David had slain myriads'. The folk-tale of a giant-killing shepherd-boy, coloured by some actual incident of David's later campaigns, has been substituted for the less picturesque story of the battle: a relic of the excised part may possibly be seen in the verse inserted after 1 Samuel xix. 7: 'And there was war again: and David went out, and fought with the Philistines, and slew them with a great slaughter; and they fled before him.' And when the tribes of Israel came to David to make him king, they remind him that even in Saul's lifetime it was he who used to lead them out to war (2 Sam. v. 2). The triumph-song of the women roused the jealousy of Saul, and he drove David into exile. The other tales of Philistine routs, which meet us in the lists of David's mighty men, appear to relate to the time of the outlawry. Shammah's defence of the lentil-field, to which reference has already been made, was of the same order as the repulse of the raid on the threshing-floor of Keilah: the breaking through the p. 58 [paragraph continues]Philistine camp at Rephaim by the three heroes, in quest of the Bethlehem water, is definitely assigned to the Adullam period. Finally David took service in Gath, and became thoroughly acquainted with that important city. When the kingdoms of Judah and Israel were united, the Philistines came to break up his power; and three engagements were fought, all disastrous to the hereditary enemies of the Hebrews. The first was the battle of Baal-Perazim, of which we have no particulars save the picture of a hurried flight in which even the idols were left behind. The second, that of Geba, is more interesting. The incident of the oracle of the sacred trees is one of the many noteworthy landmarks in Old Testament religion. The topography of the battle seems at first sight difficult to follow: but it works out easily when one knows the configuration of the ground. The valley or plain of Rephaim is usually equated with the broad expanse that lies south-west of Jerusalem. Geba was some four miles to the north of the city. What must have happened was, that David's men circled behind the Philistine camp, under cover, probably, of the hills to the west of the plain (now crowned by the Greek Patriarch's summer residence Kat’êmôn); that is, down the picturesque valley in which stands the Convent of the Cross. Then crossing into the Wady el-Werd by the site of the modern village of Malhah, 1 they attacked the Philistines on the rear. Finding their retreat (down the present Wady el-Werd and its western continuation, the Wady es-Surar) cut off; the Philistines fled northward, past Jerusalem, as far as the village of Geba, and then rushed down the valley of Aijalon, which opens out on the coast-plain not far from Gezer. Some time in this battle or the subsequent rout Sibbecai (or Mebunni) slew Saph, and Elhanan slew Goliath. Contrary to most modern commentators I assume that this raid of the Philistines took place after (or perhaps during, which is not improbable) David's successful siege of Jerusalem. If David was still in Hebron at the time, I cannot conceive what the Philistines were doing in the valley of Rephaim. 'They would have come up one of the more southerly valleys to attack him. Lastly took place the final and decisive victory which crushed for ever the Philistine suzerainty. The union at last effected among the tribes of Israel gave them a strength they had never had before; yet it is hard to understand the complete collapse of the people who had been all-powerful but a few years previously. W. Max Müller p. 59 attempts to account for it 1 by an unrecorded attack of the Egyptian king, whereby he possessed himself of the Philistine coastland: arguing that in a list of Sheshonk's conquests in his campaign Fig. 2. Sketch-map to illustrate the Battle of Geba. Click to enlarge Fig. 2. Sketch-map to illustrate the Battle of Geba. recorded in 1 Kings xiv. 25 no Philistine city is mentioned, for the simple reason that they must have been already in Egyptian hands. On this theory also he accounts for the capture of Gezer (an extension of the Egyptian territory) recorded in 1 Kings ix. 16. p. 60 The site of the last battle is successfully concealed under a hopeless corruption of the text. We are told in Samuel that David took Metheg ha-ammah out of the hand of the Philistines: a phrase that means 'bridle of the cubit' or 'of the metropolis', but defies convincing explanation or emendation. The old versions all presuppose an identical or similar text: Chronicles has 'Gath and her suburbs', which is probably a guess at a reading which should be at least intelligible. It cannot be right, for we find Gath still independent under its king Achish at the beginning of Solomon's reign (1 Kings ii. 39). 1 This, however, does not forbid our supposing the decisive battle to have taken place at or near Gath: a very likely place for David to attack, as he was no doubt familiar with its fortifications. There certainly appears to have been a battle at Gath where the unnamed polydactylous champion defied Israel and was slain by a nephew of David. Perhaps he was one and the same with the Gittite champion whom the English version calls Ishbi-benob, and from whom David, when hard pressed, was rescued likewise by one of his nephews. In this incident, on the theory here put forward, is the historical basis of the David and Goliath story. In this case 2 Samuel xxi. 22 ('these four were born to "the giant" in Gath') would be an editorial note. Before leaving this record of the champions of the Philistines which we have thus endeavoured to put into order, we must notice that, strictly speaking, they are not to be classed as Philistines at all. The expression 'son of Rapha', translated 'giant' in the English version, implies rather that the family were of the remnant of the Rephaites or Anakim, the tall aboriginal race which the Israelites on their coming found established in Hebron and neighbouring villages, Gath, Gaza, and Ashdod. According to Joshua xi. 21 they were driven out utterly from the Hebron district, but a remnant was left in the Philistine towns, where no doubt they mingled with the western newcomers. The tall stature attributed to these 'champions'—a physical feature never ascribed in the history to the Philistines themselves 2— p. 61 fits in with this theory of the origin of the family. By Delilah and Goliath the Philistine nation is judged: but there is no proof that there was a drop of Philistine blood in either the one or the other. The commentators agree that the ancient psalm incorporated in Psalm lx. (8–12) and cviii. (7–10) can be as old as David. If so, it may well have been a paean of the victory over the Philistines and the other neighbouring nations. That the Philistine power was utterly broken is shown by the significant fact that in the distractions which vexed the later years of David—the revolt of Absalom and of Sheba—they made no effort to recover their lost ground. Quite the contrary: we are surprised to find David's body-guard consisting of 'Cherethites and Pelethites', Cretans and Phili(s)tines: a Gittite called Obed-Edom houses the ark when the ill-omened incident of Uzza had interrupted the first attempt to bring it to Jerusalem: and another Gittite, Ittai by name, was one of the few people who remained faithful to David when Absalom had stolen the hearts of his followers. So their ancient kinsmen the Shardanu appear, now as enemies, now as loyal mercenaries of Egypt. And in the later history, except a few halfhearted attempts like that in the time of Jehoram, the Philistines took no decisive advantage of the internal dissensions between Judah and Israel, or of their many struggles with the Syrians and other foreign foes. From the time of David their power, and indeed their very individuality, dwindle away with a rapidity difficult to parallel. The contrast between the pre-Davidic and the post-Davidic Philistines is one of the most extraordinary in human history. But in Palestine the Philistines were, after all, foreigners: they had come from their healthy maritime life to the fever-haunted and sirocco-blasted land of Canaan. The climate of that country guards it for its Semitic heirs, and Philistine and Crusader alike must submit to the laws of human limitations. The Philistine body-guard above referred to was perhaps organized during David's stay in Ziklag. In the later history some traces of the organization seem to survive. The 'Carites', as they are now significantly called, help Jehoiada to put down the usurping queen Athaliah. In Ezekiel (xliv. 7 sqq.) there is a prophecy against p. 62 certain uncircumcised foreigners who are introduced, apparently in some official capacity, into the Temple: and in Zephaniah i. 8, 9 'those that are clothed with foreign apparel' and 'those that leap over the threshold' in the 'day of the Lord's sacrifice' are denounced. Though suggestive, neither of these passages is as clear as we should like: the possibility of there being some connexion between the threshold rite in Zephaniah and the analogous rite in the Temple of Ashdod (1 Sam. v. 5) has often been noticed. It is an interesting possibility—we cannot say more—that there actually was a Philistine body-guard round the king and his court at Jerusalem, and that the Temple itself, built as we shall see after a Philistine model, was protected by Philistine janissaries. This might explain the unexpected reappearance of the heathenish name of Sisera among the Nethinim or Temple servitors recorded in Ezra ii. 53, Nehemiah vii. 55. Footnotes 40:1 See Moore's Commentary, p. 37. 41:1 The additional note of time, 'In the days of Jael', is generally rejected as a gloss. 41:2 See Moore's Judges, pp. 142, 143, and Journal of American Oriental Society, xix b, p. 159. 41:3 The name Shamgar is given as Σαμεγαρ, Σαμαγαρ, Σεμεγαρ, Σεμαγαρ, Αμεγαθ, Σαμεγαθ, Μαιγαρ, Εμεγαρ. His father's name in Judges iii is given as Διναχ, Δειναχ, Αναθ, Εναχ, Αιμαθ, Λιναθ; in Judges v as Αναθ, Κεναθ, Εναθ, Εναθαμ, Ανεθεμ. 41:4 The verse as repeated says that 'Semegar (or Emegar) son of Anan (Ainan, Enan) arose after Samson, and slew of the Foreigners, 600 men without the cattle, and he also saved Israel'. Note the transformation of the ox-goad. 42:1 2 Sam. xxiii. 11; 1 Chron. xi. 13. 43:1 Isa. ix. 1 (= Hebrew viii. 23). 44:1 For a study (from a conservative standpoint) of the historicity of the Samson narrative see Samson, eine Untersuchung des historischen Charakters von Richt. xiii–xvi, von Dr. Edmund Kalt, Freiburg i. Br., 1912. This brochure contains a very useful bibliography. 44:2 A History of Civilization in Palestine, p. 54. 46:1 Thus, it is only by a foot-note, as it were, that we learn that Joseph employed an interpreter in conversing with his brethren. 47:1 Some commentators (e. g. H. P. Smith in the International Critical Commentary), while recognizing that the disease was plague, have missed the essential significance of the mice, and would remove them altogether as 'late redactional insertion'. Although in the Hebrew received text, as reproduced in the English Bible, the 'mice' come in awkwardly as though a sudden afterthought, the Greek Version makes them much more prominent throughout the narrative; and there is no possible reason why any redactor (unless he had divined some of the most recent discoveries in bacteriology) should have introduced mice into the story at all. The distorted version of the plague which destroyed Sennacherib's army, recorded in Herodotus ii. 141, also introduces mice very conspicuously. 48:1 The data for the chronology of Saul's reign are notoriously insufficient. Note that Eli's great-grandson was priest in Shiloh at the time of the battle of Michmash (1 Sam. xiv. 3). 49:1 In the English version (1 Sam. x. 5) the word ‏נציב‎, which in 1 Kings iv. 19 and elsewhere means 'a prefect or officer', is translated, probably wrongly, 'camp'. 49:2 There are some difficulties of interpretation and other critical complications in the passage, on which see the standard commentators. 51:1 The notion of a commentator, that Achish's protest was due to his being already troubled with insanity in his family, deserves a place in the same cabinet of curiosities with the speculations of the ancient blockhead who supposed that when Our Lord wrote with His finger on the ground (John viii. 6) He was making a catalogue of the secret sins of the bystanders! 52:1 No doubt there was a certain element of policy in Achish's hospitality: David being the known rival of the Hebrew king, it probably seemed desirable to foment the division between them. Winckler (Gesch. Isr., p. 224) says (ex cathedra!) 'Was über Davids Aufenthalt an seinem Hofe gesagt wird, ist Fabel'. This sort of negative credulity is just as bad science as the positive credulity which swallows whole all the fancies of historical myth-makers. 52:2 Unless, indeed, we are to identify this Beth-Shan with the unknown 'Shen', mentioned in the corrupt passage 1 Sam. vii. 12. 53:1 For a discussion of the obscure period of the dual reign of David and Ish-baal, with special reference to the problem of the reconcilement of David's seven and a half years with Ish-bosheth's two years, see the important article by Kamphausen, Philister and Hebräer zur Zeit Davids, in Zeitsch. f. d. alttest. Wissensch. (1886, vi, p. 44. 53:2 Hardly Adullam, as some commentators have supposed. Did the Adullam life continue after David was anointed king on Hebron? 56:1 The Greek and Peshitta versions read Gath. 56:2 But really meaning, if anything, 'The mound of the clear one.' 'The clear mound' would be Et-tell eṣ-Ṣāfa. 58:1 They must in this case have passed close by some ancient tumuli, which stand west of Malhah: possibly the sacred balsam-trees were associated with these. 59:1 Asien and Europa, pp. 389, 390. 60:1 It is possible that David showed kindness to Achish, in return for the kindness he had received from him, and allowed him to continue in his kingdom under vassalage. But this is perhaps hardly probable: and evidently the runaway servants of Shimei thought that they would be out of their master's reach in Gath, so that that town was most likely quite independent of Jerusalem. 60:2 I may quote from The Excavation of Gezer, vol. i, p. 64, the descriptions of the only bones that have yet been found in Palestine which can be called 'Philistine' with reasonable probability. They 'are comparable with the types of ancient Cretan bones described by Duckworth and Hawes, and with Cretan bones in the Cambridge Museum. They represent a people of fairly tall stature (the man in grave 3 was 5´ 10″, that in grave 3 was 6´ 3½″). They were probably about or under 40 years of age. In all the femora were not pilastered and the tibiae not platycnemic. p. 61 The skulls were ellipsoidal, mesaticephalic, orthognathous, megaseme (with wide orbits), mesorrhine (with moderately wide nose), and microdont. The female skull in grave 4 was a little wider in proportion, and though the teeth were moderately small, the incisors projected forward, though not enough to make the face prognathous. The lower teeth were also very oblique.' Next: III. Their Decline and Disappearance

THE PTAH-HOTEP .txt

Sacred Texts Egypt Index Previous Next p. 93 CHAPTER III THE PTAH-HOTEP AND THE KE'GEMNI: THE OLDEST BOOKS IN THE WORLD THE Instructions of Ptah-hotep and of Ke'gemni possess, apart from the curious nature of their contents, a feature of the greatest interest, and an adequate claim on the notice of all persons interested in literature and its history. For if the datings and ascriptions in them be accepted as trustworthy--there is no reason why they should not be accepted--they were composed about four thousand years before Christ, and three thousand five hundred and fifty years before Christ, respectively. And the significance of those remote dates is, that they are the oldest books in the world, the earliest extant specimens of the literary art. They stand on the extreme horizon of all that ocean of paper and ink that has become to us as an atmosphere, a fifth element, an essential of life. Books of many kinds had of course been written for centuries before Ptah-hotep of Memphis summarised, for the benefit of future generations, the p. 94 leading principles of morality current in his day; even before the Vizier, five hundred years earlier, gave to his children the scroll which they prized above all things on earth; 1 but those have perished and these remain. There are lists of titles which have a large sound, and prayers to the gods for all good things, on the tombs and monuments of kings and magnates long before the time Ke'gemni; but those are not books in any sense of that word. Even the long, strange chants and spells engraven in the royal pyramids over against Memphis are later than the time of Ptah-hotep, and cannot be called books in their present form, although some of them apparently originated before the First Dynasty. 2 Nor do the oldest books of any other country approach these two in antiquity. To draw comparisons between them let us, in imagination, place ourselves at the period at which Ptah-hotep lived, that is about B.C. 3550, "under King Isosi, living forever," and take a glance at futurity. The Babylonians are doubtless exercising their p. 95 literary talents; but they will leave nothing worthy the name of book to the far posterity of fifty-four centuries hence. Thirteen centuries shall pass before Hammurabi, King of Babylon, drafts the code of laws that will be found at that time. Only after two thousand years shall Moses write on the origin of things, and the Vedas be arranged in their present form. It will be two-and-a-half thousand years before the Great King of Jerusalem will set in order many proverbs and write books so much resembling, in form and style, that of Ptah-hotep; before the source and summit of European literature will write his world epics. For the space of years between Solomon and ourselves, great though it seem, is not so great as that between Solomon and Ptah-hotep. Nothing definite is known concerning these two nobles beyond what is said of them in their works. A fine tomb of a certain Ke'gemni exists at Memphis; his titles, so far as can be ascertained, are: Judge of the High Court; Governor of the Land unto its Limit, South and North; Director of every Command. He has sometimes been supposed to be identical with our Ke'gemni; but I am assured by those most competent to judge that this tomb cannot be earlier than the fifth dynasty,--a good three p. 96 hundred years from the date assigned to the moralist,--so that the theory that they are one person may be dismissed as highly improbable. No other person of the name is known. The position is much the same with Ptah-hotep. There are near Memphis the tombs of several nobles of this name, of whom two lived in the reign of Isosi; and in this case, again, it has been assumed that one of these two must be the writer of the Instruction. But in neither instance do the titles coincide with or include those assigned to him. The highest title which he bears, Eldest Son of the King, does not anywhere appear in these tombs. It is true that one of these contemporaries was hereditary chief; but we know that Ptah-hotep was a common name at this time, and in the absence of more certain proof it will be well to abstain from the identification of like names upon insufficient grounds. THE INSTRUCTION OF PTAH-HOTEP (THE GOD PTAH IS SATISFIED) The Instruction of the Governor of his City, the Vizier, Ptah-hotep, in the Reign of King of Upper and Lower Egypt, Isosi, living forever, to the end of Time. A. The Governor of his City, the Vizier, Ptah-hotep, p. 97 he said: "O Prince my Lord, the end of life is at hand; old age descendeth--upon me--; feebleness cometh, and childishness is renewed. He--that is old--lieth down in misery every day. The eyes are small; the ears are deaf. Energy is diminished, the heart hath no rest. The mouth is silent, and he speaketh no word; the heart stoppeth, and he remembereth not yesterday. The bones are painful throughout the body; good turneth into evil. All taste departeth. These things doeth old age for mankind, being evil in all things. The nose is stopped, and he breatheth not for weakness (?), whether standing or sitting. "Command thy servant, therefore, to make over my, princely authority--to my son--. Let me speak unto him the words of them that hearken to the counsel of the men of old time; those that once hearkened unto the gods. I pray thee, let this thing be done, that sin may be banished from among persons of understanding, that thou may enlighten the lands." Said the Majesty of this God: 1 "Instruct him, then, in the words of old time; may he be a wonder unto the children of princes, that they may enter and hearken with him. Make straight all their p. 98 hearts; and discourse with him, without causing weariness." B. Here begin the proverbs of fair speech, spoken by the Hereditary Chief, the Holy Father, Beloved of the God, the Eldest Son of the King, of his body, the Governor of his City, the Vizier, Ptah-hotep, when instructing the ignorant in the knowledge of exactness in fair speaking; the glory of him that obeyeth, the shame of him that transgresseth them. He said unto his son: 1. Be not proud because thou art learned; but discourse with the ignorant man, as with the sage. For no limit can be set to skill, neither is there any craftsman that possesseth full advantages. Fair speech is more rare than the emerald that is found by slave-maidens on the pebbles. 2. If thou find an arguer talking, one that is well disposed and wiser than thou, let thine arms fall, bend thy back, 1 be not angry with him if he agree (?) not with thee. Refrain from speaking evilly; oppose him not at any time when he speaketh. If he address thee as one ignorant of the matter, thine humbleness shall bear away his contentions. 3. If thou find an arguer talking, thy fellow, p. 99 one that is within thy reach, keep not silence when he saith aught that is evil; so shalt thou be wiser than he. Great will be the applause on the part of the listeners, and thy name shall be good in the knowledge of princes. 4. If thou find an arguer talking, a poor man, that is to say not thine equal, be not scornful toward him because he is lowly. Let him alone; then shall he confound himself. Question him not to please thine heart, neither pour out thy wrath upon him that is before thee; it is shameful to confuse a mean mind. If thou be about to do that which is in thine heart, overcome it as a thing rejected of princes. 5. If thou be a leader, as one directing the conduct of the multitude, endeavor always to be gracious, that thine own conduct be without defect. Great is Truth, appointing a straight path; never hath it been overthrown since the reign of Osiris. 1 One that oversteppeth the laws shall be punished. Overstepping is by the covetous man; but degradations (?) bear off his riches. Never hath evil-doing, brought its venture safe to port. For he saith, "I will obtain by myself for myself," and saith not, "I will obtain because I am allowed." But the p. 100 limits of justice are steadfast; it is that which a man repeateth from his father. 6. Cause not fear among men; for--this--the God punisheth likewise. For there is a man that saith, "Therein is life"; and he is bereft of the bread of his mouth. There is a man that saith, "Power--is therein"; and he saith, "I seize for myself that which I perceive." Thus a man speaketh, and he is smitten down. It is another that attaineth by giving unto him that hath not. Never hath that which men have prepared for come to pass; for what the God hath commanded, even that thing cometh to pass. Live, therefore, in the house of kindliness, and men shall come and give gifts of themselves. 7. If thou be among the guests of a man that is greater than thou, accept that which he giveth thee, putting it to thy lips. If thou look at him that is before thee--thine host--pierce him not with many glances. It is abhorred of the soul 1 to stare at him. Speak not until he address thee; one knoweth not what may be evil in his opinion. Speak when he questioneth thee; so shall thy speech be good in his opinion. The noble who sitteth before food divideth it as his soul moveth him; he giveth unto p. 101 him that he would favour--it is the custom of the evening meal. It is his soul that guideth his hand. It is the noble that bestoweth, not the underling that attaineth. Thus the eating of bread is under the providence of the God; he is an ignorant man that disputeth it. 8. If thou be an emissary sent from one noble to another, be exact after the manner of him that sent thee, give his message even as he hath said it. Beware of making enmity by thy words, setting one noble against the other by perverting truth. Overstep it not, neither repeat that which any man, be he prince or peasant, saith in opening the heart; it is abhorrent to the soul. 9. If thou have ploughed, gather thine harvest in the field, and the God shall make it great under thine hand. Fill not thy mouth at any neighbor's table . . . 1 If a crafty man be the possessor of wealth, he stealeth like a crocodile from the priests. Let not a man be envious that hath no children; let him be neither downcast nor quarrelsome on account of it. For a father, though great, may be grieved; as to the mother of children, she hath less peace than another. Verily, each man is created-- p. 102 to his destiny--by the God, who is the chief of a tribe, trustful in following him. 10. If thou be lowly, serve a wise man, that all thine actions may be good before the God. If thou have known a man of none account that hath been advanced in rank, be not haughty toward him on account of that which thou knowest concerning him; but honour him that hath been advanced, according to that which he hath become. Behold, riches come not of themselves; it is their rule for him that desireth them. If he bestir him and collect them himself, the God shall make him prosperous; but He shall punish him, if he be slothful. 11. Follow thine heart during thy lifetime; do not more than is commanded thee. Diminish not the time of following the heart; it is abhorred of the soul, that its time--of ease--be taken away. Shorten not the daytime more than is needful to maintain thy house. When riches are gained, follow the heart; for riches are of no avail if one be weary. 12. If thou wouldest be a wise man, beget a son for the pleasing of the God. If he make straight his course after thine example, if he arrange thine affairs in due order, do unto him all that is good, p. 103 for thy son is he, begotten of thine own soul. Sunder not thine heart from him, or thine own begotten shall curse--thee--. If he be heedless and trespass thy rules of conduct, and is violent; if every speech that cometh from his mouth be a vile word; then beat thou him, that his talk may be fitting. Keep him from those that make light of that which is commanded, for it is they that make him rebellious. And they that are guided go not astray, but they that lose their bearings cannot find a straight course. 13. If thou be in the chamber of council, act always according to the steps enjoined on thee at the beginning of the day. Be not absent, or thou shalt be expelled; but be ready in entering and making report. Wide 1 is the seat of one that hath made address. The council chamber acteth by strict rule; and all its plans are in accordance with method. It is the God that advanceth one to a seat therein; the like is not done for elbowers. 14. If thou be among people, make for thyself love, the beginning and end of the heart. One that knoweth not his course shall say in himself--seeing thee--, "He that ordereth himself duly becometh the owner of wealth; I shall copy his conduct." p. 104 [paragraph continues] Thy name shall be good, though thou speak not; thy body shall be fed; thy face shall be--seen--among thy neighbors; thou shalt be provided with what thou lackest. As to the man whose heart obeyeth his belly, he causeth disgust in place of love. His heart is wretched (?), his body is gross (?), he is insolent toward those endowed of the God. He that obeyeth his belly hath an enemy. 1 15. Report thine actions without concealment; discover thy conduct when in council with thine overlord. It is not evil for the envoy that his report be not answered. "Yea, I know it," by the prince; for that which he knoweth includeth not--this. If he--the prince--think that he will oppose him on account of it,--he thinketh--"He will be silent because I have spoken." 2 16. If thou be a leader, cause that the rules that thou hast enjoined be carried out; and do all things as one that remembereth the days coming after, when speech availeth not. Be not lavish of favours; it leadeth to servility (?), producing slackness. 17. If thou be a leader, be gracious when thou hearkenest unto the speech of a suppliant. Let p. 105 him not hesitate to deliver himself of that which he hath thought to tell thee; but be desirous of removing his injury. Let him speak freely, that the thing for which he hath come to thee may be done. If he hesitate to open his heart, it is said, "Is it because he--the judge--doeth the wrong that no entreaties are made to him concerning it by those to whom it happeneth?" But a well taught heart hearkeneth readily. 18. If thou desire to continue friendship in any abode wherein thou interest, be it as master, as brother, or as friend; wheresoever thou goest, beware of consorting with women. No place prospereth wherein that is done. Nor is it prudent to take part in it; a thousand men have been ruined for the pleasure of a little time short as a dream. Even death is reached thereby; it is a wretched thing. As for the evil liver, one leaveth him for what he doeth, he is avoided. If his desires be not gratified, he regardeth (?) no laws. 19. If thou desire that thine actions may be good, save thyself from all malice, and beware of the quality of covetousness, which is a grievous inner (?) Malady. Let it not chance that thou fall thereinto. It setteth at variance fathers-in-law and the kinsmen of the daughter-in-law; it sundereth p. 106 the wife and the husband. It gathereth unto itself all evils; it is the girdle of all wickedness. 1 But the man that is just flourisheth; truth goes in his footsteps, and he maketh habitations therein, not in the dwelling of covetousness. 20. Be not covetous as touching shares, in seizing that which is not thine own property. Be not covetous toward thy neighbors; for with a gentleman praise availeth more than might. He--that is covetous--cometh empty from among his neighbours, being void of the persuasion of speech. One hath remorse for even a little covetousness when his belly cooleth. 21. If thou wouldest be wise, provide for thine house, and love thy wife that is in thine arms. Fill her stomach, clothe her back; oil is the remedy of her limbs. Gladden her heart during thy lifetime, for she is an estate profitable unto its lord. Be not harsh, for gentleness mastereth her more than strength. Give (?) to her that for which she sigheth and that toward which her eye looketh; so shall thou keep her in thy house. . . . 22. Satisfy thine hired servants out of such things as thou hast; it is the duty of one that hath been favoured of the God. In sooth, it is hard to p. 107 satisfy hired servants. For one 1 saith, 'He is a lavish person; one knoweth not that which may come--from him." But on the morrow he thinketh, 'We is a person of exactitude--parsimony--content therein." And when favours have been shown unto servants, they say, "We go." Peace dwelleth not in that town wherein dwell servants that are wretched. 23. Repeat not extravagant speech, neither listen thereto; for it is the utterance of a body heated by wrath. When such speech is repeated to thee, hearken not thereto, look to the ground. Speak not regarding it, that he that is before thee may know wisdom. If thou be commanded to do a theft, bring it to pass that the command be taken off thee, for it is a thing hateful according to law. That which destroyeth a vision is the veil over it. 24. If thou wouldest be a wise man, and one sitting in council with his overlord, apply thine heart unto perfection. Silence is more profitable unto thee than abundance of speech. Consider how thou may be opposed by an expert that speaketh in council. It is a foolish thing to speak on every kind of work, for he that disputeth thy words shall put them unto proof. p. 108 25. If thou be powerful, make thyself to be honoured for knowledge and for gentleness. Speak with authority, that is, not as if following injunctions, for he that is humble--when highly placed--falleth into errors. Exalt not thine heart, that it be not brought low. Be not silent, but beware of interruption and of answering words with heat. Put it far from thee; control thyself. The wrathful heart speaketh fiery words; it darteth out at the man of peace that approacheth, stopping his path. One that reckoneth accounts all the day passeth not an happy moment. One that gladdeneth his heart all the day provideth not for his house. The bowman hitteth the mark, as the steersman reacheth land, by diversity of aim. He that obeyeth his heart shall command. 1 26. Let not a prince be hindered when he is occupied; neither oppress the heart of him that is already laden. For he shall be hostile toward one that delayeth him, but shall bare his soul unto one that loveth him. The disposal of souls is with the God, and that which He loveth is His creation. Set out, therefore, after a violent quarrel; be at p. 109 peace with him that is hostile unto--thee--his opponent. It is such souls that make love to grow. 27. Instruct a noble in such things as be profitable unto him; cause that he be received among men. Let his satisfaction fall on his master, for thy provision dependeth upon his will. By reason of it thy belly shall be satisfied; thy back will be clothed thereby. Let him receive thine heart, that thine house may flourish and thine honour--if thou wish it to flourish--thereby. He shall extend thee a kindly hand. Further, he shall implant the love of thee in the bodies of thy friends. Forsooth, it is a soul loving to hearken. 1 28. If thou be the son of a man of the priesthood, and an envoy to conciliate the multitude. . . . 2 speak thou without favouring one side. Let it not be said: "His conduct is that of the nobles, favouring one side in his speech." Turn thine aim toward exact judgments. 29. If thou have been gracious at a former time, having forgiven a man to guide him aright, shun him, remind him not after the first day that he hath been silent to thee---concerning it. p. 110 30. If thou be great, after being of none account, and hast gotten riches after squalour, being foremost in these in the city, and hast knowledge concerning useful matters, so that promotion is come unto thee; then swathe not thine heart in thine hoard, for thou art become the steward of the endowments of the God. Thou art not the last; another shall be thine equal, and to him shall come the like-fortune and station. 31. Bend thy back unto thy chief, thine overseer in the King's palace, for thine house dependeth upon his wealth, and thy wages in their season. How foolish is one that quarrelleth with his chief, for one liveth only while he is gracious. . . . Plunder not the houses of tenants; neither steal the things of a friend, lest he accuse thee in thine bearing, which thrusteth back the heart. 1 If he know of it, he will do thee an injury. Quarrelling in place of friendship is a foolish thing. 32. --Concerning unnatural sin. 33. If thou wouldest seek out the nature of a friend, ask it not of any companion of his; but pass a time with him alone, that thou injure not his affairs. Debate with him after a season; test his p. 111 heart in an occasion of speech. When he hath told thee his past life, he hath made an opportunity that thou may either be ashamed for him or be familiar with him. Be not reserved with him when he openeth speech, neither answer him after a scornful manner. Withdraw not thyself from him, neither interrupt (?) him whose matter is not yet ended, whom it is possible to benefit. 34. Let thy face be bright what time thou livest. That which goeth into the storehouse must come out therefrom; and bread is to be shared. He that is grasping in entertainment shall himself have an empty belly; he that causeth strife cometh himself to sorrow. Take not such an one for thy companion. It is a man's kindly acts that are remembered of him in the years after his life. 1 35. Know well thy merchants; for when thine affairs are in evil case, thy good repute among thy friends is a channel (?) which is filled. It is more important than the dignities of a man; and the wealth of one passeth to another. The good repute of a man's son is a glory unto him; and a good character is for remembrance. 36. Correct chiefly; instruct conformably--therewith. Vice must be drawn out that virtue p. 112 may remain. Nor is this a matter of misfortune, for one that is a gainsayer becometh a strifemaker. 37. If thou make a woman to be ashamed, wanton of heart, not known by her townfolk, to be falsely placed, be kind unto her for a space, send her not away, give her to eat. The wantonness of her heart shall esteem thy guidance. C. If thou obey these things that I have said unto thee, all thy demeanour shall be of the best; for verily, the quality of truth is among their excellences. Set the memory of them in the mouths of the people; for their proverbs are good. Nor shall any word that hath here been set down cease out of this land for ever, but shall be made a pattern whereby princes shall speak well. They--my words--shall instruct a man how he shall speak, after he hath heard them; yea, he shall become as one skillful in obeying, excellent in speaking, after he hath heard them. Good fortune shall befall him, for he shall be of the highest rank. He shall be gracious to the end of his life; he shall be contented always. His knowledge shall be his guide (?) into a place of security, wherein he shall prosper while on earth. The scholar 1 shall be content in his knowledge. As to the prince, in his turn, p. 113 forsooth, his heart shall be happy, his tongue made straight. And--in these proverbs--his lips shall speak, his eyes shall see, and his ears shall hear, that which is profitable for his son, so that he deal justly, void of deceit. 38. A splendid thing is the obedience of an obedient son; he cometh in and listeneth obediently. Excellent in hearing, excellent in speaking, is every man that obeyeth what is noble, and the obedience of an obeyer is a noble thing. Obedience is better than all things that are; it maketh good-will. How good it is that a son should take that from his father by which he hath reached old age--obedience. That which is desired by the God is obedience; disobedience is abhorred of the God. Verily, it is the heart that maketh its master to obey or to disobey; for the safe and sound life of a man are his heart. It is the obedient man that obeyeth what is said; he that loveth to obey, the same shall carry out commands. He that obeyeth becometh one obeyed. It is good indeed when a son obeyeth his father; and he-his father-that hath spoken hath great p. 114 joy of it. Such a son shall be mild as a master, and he that heareth him shall obey him that hath spoken. He shall be comely in body and honoured by his father. His memory shall be in the mouths of the living, those upon earth, as long as they exist. 1 39. Let a son receive the word of his father, not being heedless of any rule of his. Instruct thy son--thus;--for the obedient man is one that is perfect in the opinion of princes. If he direct his mouth by what hath been enjoined him. watchful and obedient, thy son shall be wise, and his going seemly. Heedlessness leadeth into disobedience on the morrow; but understanding shall establish him. As for the fool, he shall be crushed. 40. As for the fool, devoid of obedience, he doeth nothing. Knowledge he regardeth as ignorance. profitable things are hurtful things. He doeth all kinds of errors, so that he is rebuked therefor every day. He liveth in death therewith; it is his food. At chattering speech he marvelleth, as at the wisdom of princes, living in death every p. 115 day. He is shunned because of his misfortunes, by reason of the multitude of afflictions that cometh upon ]him every day. 41. A son that hearkeneth is as a Follower of Horus. 1 He is good after he hearkeneth; he groweth old, he reacheth honour and reverence. He repeated in like manner to his sons and daughters, so renewing the instruction of his father. Each man instructeth as did his begetter, repeating it unto his children. Let them--in turn--speak with their sons and daughters, that they may be famous in their deeds. Let that which thou speaketh implant true things and just in the life of thy children. Then the highest authority shall arrive, and sins depart--from them. And such men as see these things shall say, "Surely that man hath spoken to good purpose," and they shall do likewise; or, "But surely that man was experienced." And all people shall declare, "It is they that shall direct the multitude; dignities are not complete without them." Take not my word away, neither add one; set p. 116 not one in the place of another. Beware of opening . . . 1 in thyself. Be wary of speech when a learned man hearkeneth unto thee; desire to be established for good in the mouth of those that hear thee speaking. If thou have entered as an expert, speak with exact (?) lips, that thy conduct may be seemly. 42. Be thine heart overflowing; but refrain thy mouth. Let thy conduct be exact while amongst nobles, and seemly before thy lord, doing that which he hath commanded. Such a son shall speak unto them that hearken to him; moreover, his begetter shall be favoured. Apply thine heart, what time thou speakest, to saying things such that the nobles who listen declare, "How excellent is that which cometh out of his mouth!" 43. Carry out the behest of thy lord to thee. How good is the teaching of a man's father, for he hath come from him, who hath spoken of his son while he was yet unborn; and that which is done for him--the son--is more than that which is commanded him. Forsooth, a good son is of the gift of the God; he doeth more than is enjoined on p. 117 him, he doeth right, and putteth his heart into all his goings. D. If now thou attain thy position, the body shall flourish, the King shall be content in all that thou doest, and thou shalt gather years of life not fewer than I have passed upon earth. I have gathered even fivescore and ten years of life, for the King hath bestowed upon me favours more than upon my forefathers; this because I wrought truth and justice for the King unto mine old age. It Is Finished From Its Beginning To Its End Even As Found In Writing. THE INSTRUCTION OF KE'GEMNI (KE'GEMNI--I HAVE FOUND A SOUL) 1. The cautious man flourisheth, the exact one is praised; the innermost chamber openeth unto the man of silence. Wide 1 is the seat of the man gentle of speech; but knives are prepared against one that forceth a path, that he advance not, save in due season. 2. If thou sit with a company of people, desire not the bread that thou likest; short is the time of restraining the heart, and gluttony is an abomination; p. 118 therein is the quality of a beast. A handful of water quencheth the thirst, and a mouthful of melon supporteth the heart. A good thing standeth for goodness, but some small thing standeth for plenty. 1 A base man is he that is governed by his belly; he departeth only when he is no longer able to fill full his belly in men's houses. 3. If thou sit with a glutton, eat with him, then depart (?). If thou drink with a drunkard, accept--drink--and his heart shall be satisfied. Refuse not meat when with a greedy man. Take that which he giveth thee; set it not on one side, thinking that it will be a courteous thing. 4. If a man be lacking in good fellowship, no speech hath any influence over him. He is sour of face toward the glad-hearted that are kindly to him; he is a grief unto his mother and his friends; and all men--cry--, "Let thy name be known; thou art silent in thy mouth when thou art addressed!" 5. Be not haughty because of thy might in the p. 119 midst of thy young soldiers. Beware of making strife, for one knoweth not the things that the God will do when He punisheth. The Vizier caused his sons and daughters to be summoned, when he had finished the rules of the conduct of men. And they marvelled when they came to him. Then he said unto them, "Hearken unto everything that is in writing in this book, even as I have said it in adding unto profitable sayings." And they cast themselves on their bellies, and they read it, even as it was in writing. And it was better in their opinion than anything in this land unto its limits. Now they were living when His Majesty, the King of upper and lower Egypt, Heuni, departed, and His Majesty, the King of upper and lower Egypt, Senforu, was enthroned as a gracious king over the whole of this land. Then was Ke'gemni made Governor of his city and Vizier. THE INSTRUCTIONS OF AMENEMHE'ET (THE GOD AMON IS FIRST) Beginneth here the Instruction made by the majesty of the King of upper and lower Egypt, Sehotep'eb-Re, son of the Sun, Amenemhe'et, the p. 120 Justified. 1 He speaketh thus in discovering words of truth unto his son, the Lord of the World: 1. Shine forth, he saith, even as the God. Hearken to that which I say unto thee; that thou may reign over the land, that thou may govern the world, that thou may excel in goodness. 2. Let one withdraw himself from his subordinates entirely. It befalleth that mankind give their hearts unto one that causeth them fear. Mix not among them alone; fill not thine heart with a brother; know not a trusted friend; make for thyself no familiar dependents; in these things is no satisfaction. 3. When thou liest down have a care for thy 2 very life, since friends exist not for a man in the day of misfortunes. I gave to the beggar, and caused the orphan to live; I made him that had not to attain, even as he that had. 4. But it was the eater of my food that made insurrection against me; to whom I gave mine hands, he created disturbance thereby; they that arrayed them in my fine linen regarded me as a p. 121 shadow; and it was they that anointed themselves with my spices that entered my harem. 5. My images are among the living; and my achievements are among men. But I have made an heroic story that hath not been heard; a great feat of arms that hath not been seen. Surely one fighteth for a lassoed ox that forgetteth yesterday; 1 and good fortune is of no avail unto one that cannot perceive it. 6. It was after the evening meal, and night was come. I took for myself an hour of ease. I lay down upon my bed, for I was weary. My heart began to wander (?). I slept. And lo! weapons were brandished, and there was conference concerning me. I acted as the serpent of the desert. 2 7. I awoke to fight; I was alone. I found one struck down, it was the captain of the guard. Had I received quickly the arms from his hand, I had driven back the dastards by smiting around. But he was not a brave man on that night, nor could I fight alone; an occasion of prowess cometh not to one surprised. Thus was I. 8. Behold, then, vile things came to pass, for p. 122 [paragraph continues] I was without thee; the courtiers knew not that I had passed on to thee--my power. I sat not with thee on the throne. 1 Let me then, make my plans. Because I awed them not I was not unmindful of them; but mine heart bringeth not to remembrance the slackness of servants. 9. Have ever women gathered together assailants? Are assassins reared within my palace? Was the opening done by cutting through the ground? The underlings were deceived as to what they did. 2 But misfortunes have not come in my train since my birth; nor hath there existed the equal of me as a doer of valiance. 10. I forced my way up to Elephantine, I went down unto the coast-lakes; 3 I have stood upon the boundaries of the land, and I have seen its centre. I have set the limits of might by my might in my deeds. 11. I raised corn, I loved Nopi; 4 the Nile begged of me every valley. In my reign none hungered; none thirsted therein. They were contented in that which I did, saying concerning me, "Every commandment is meet." p. 123 12. I overcame lions; I carried off crocodiles. I cast the Nubians under my feet; I carried off the southern Nubians; I caused the Asiatics to flee, even as hounds. 13. I have made me an house, adorned with gold, its ceilings with lapis lazuli, its walls having deep foundations. Its doors are of copper, their bolts are of bronze. It is made for everlasting; eternity is in awe of it. I know every dimension thereof, O Lord of the World! 14. There are divers devices in buildings. I know the pronouncements of men when inquiring into its beauties; but they know not that it was without thee, O my Son, Senwesert; life, safe and sound, be to thee--by thy feet do I walk; thou art after mine own heart; by thine eyes do I see; born in an hour of delight; with spirits 1 that rendered thee praise. 15. Behold, that which I have done at the beginning, let me set it in order for thee at the end; let me be the landing-place of that which is in thine heart. All men together set the White Crown on the Offspring of the God. fixing it unto its due place. I shall begin thy praises when in the Boat of Ra. Thy kingdom hath been from primeval p. 124 time; not by my doing, who have done valiant things. Raise up monuments, make beautiful thy tomb. I have fought against him whom thou knowest; for I desire not that he should be beside thy Majesty. Life safe and sound, be to thee. Footnotes 94:1 The monuments leave no doubt of this. Pen and ink were used in the First Dynasty, and speech had been reduced to visible signs before that. 94:2 About B.C. 4770. In all Egyptian dates given in this book I follow Professor Petrie's chronology. 97:1 The King. 98:1 The customary attitude of a submissive inferior at that time. 99:1 The god Osiris was believed to have reigned on earth many thousand years before Menes, the first historical king. 100:1 soul--Ka'. 101:1 An obscure or corrupt phrase here follows, which does not admit of satisfactory translation. 103:1 I.e., comfortable. 104:1 His belly, presumably. 104:2 The above translation is not satisfactory; the text may be corrupt. No intelligible translation of it has yet been made. 106:1 I.e.., all wickedness is contained therein. 107:1 A servant. 108:1 So also in life, by diversity of aim, alternating work and play, happiness is secured. Tacking is evidently meant in the case of the steersman. 109:1 This section refers to the relations between the son of a nobleman and his tutor, dwelling on the benefits from former pupils in high places, if their school days have been pleasant. 109:2 An obscure phrase. 110:1 Literally, "It is that which preventeth the heart from advancing (?)" A curious phrase. 111:1 Literally, after his stick or sceptre. 112:1 Who knows them. 114:1 The greater part of this section is a play upon the root sodem, which in its meaning includes our hear--listen--and obey. This tiresome torture of words is frequent in Egyptian, especially in old religious texts. 115:1 The "Followers of Horns" are a legendary dynasty of demigods, believed by the Egyptians to have ruled for about 13,400 years after the reign of Horus, and before that of Menes. There is also an order of spirits by this name. 116:1 A word of unknown meaning; apparently some kind of plant. Such a word seems out of place here, and may be idiomatic, like our "flowery language." But the preceding line obviously refers to this book. 117:1 Comfortable. 118:1 This is a rather dark saying, but apparently the author means that although the duly instructed guest may only partake moderately of the abundance before him, what he cats is as good as the rest. His portion will be equal to the whole as regards quality, though inferior as regards quantity. 120:1 A ceremonial title applied to deceased persons, analogous to our "the late." "Justified" is not an exact rendering, but it is usual, and will serve. 120:2 Literally, heart. 121:1 An allusion to the people of Egypt, whom he had freed from the foreign oppressors. 121:2 He remained quiet but watchful. 122:1 Referring to the co-regency with his son. 122:2 Referring to the attempted assassination. 122:3 The limits, south and north, of his Kingdom. 122:4 The god of corn. 123:1 Or, unborn souls. Next: Chapter IV: The Book of the Dead

THE RELIGION OF.txt

THE RELIGION OF BABYLONIA AND ASSYRIA BY THEOPHILUS G. PINCHES, LL.D. Lecturer in Assyrian at University College, London, Author of "The Old Testament in the Light of the Records of Assyria and Babylonia"; "The Bronze Ornaments of the Palace Gates of Balewat" etc. etc. PREPARER'S NOTE The original text contains a number of characters that are not available even in 8-bit Windows text, such as H with a breve below it in Hammurabi, S with a breve, S and T with a dot below them, U with macron, and superscript M in Tašmêtum. These have been left in the e-text as the base letter. The 8-bit version of this text includes Windows font characters like S with a caron above it (pronounced /sh/) as in Šamaš, etc. These may be lost in 7-bit versions of the text, or when viewed with different fonts. Greek text has been transliterated within brackets "{}" using an Oxford English Dictionary alphabet table. Diacritical marks have been lost. THE RELIGION OF THE BABYLONIANS AND ASSYRIANS CHAPTER I FOREWORD Position, and Period. The religion of the Babylonians and Assyrians was the polytheistic faith professed by the peoples inhabiting the Tigris and Euphrates valleys from what may be regarded as the dawn of history until the Christian era began, or, at least, until the inhabitants were brought under the influence of Christianity. The chronological period covered may be roughly estimated at about 5000 years. The belief of the people, at the end of that time, being Babylonian heathenism leavened with Judaism, the country was probably ripe for the reception of the new faith. Christianity, however, by no means replaced the earlier polytheism, as is evidenced by the fact, that the worship of Nebo and the gods associated with him continued until the fourth century of the Christian era. By whom followed. It was the faith of two distinct peoples--the Sumero-Akkadians, and the Assyro-Babylonians. In what country it had its beginnings is unknown--it comes before us, even at the earliest period, as a faith already well-developed, and from that fact, as well as from the names of the numerous deities, it is clear that it began with the former race--the Sumero-Akkadians--who spoke a non-Semitic language largely affected by phonetic decay, and in which the grammatical forms had in certain cases become confused to such an extent that those who study it ask themselves whether the people who spoke it were able to understand each other without recourse to devices such as the "tones" to which the Chinese resort. With few exceptions, the names of the gods which the inscriptions reveal to us are all derived from this non-Semitic language, which furnishes us with satisfactory etymologies for such names as Merodach, Nergal, Sin, and the divinities mentioned in Berosus and Damascius, as well as those of hundreds of deities revealed to us by the tablets and slabs of Babylonia and Assyria. The documents. Outside the inscriptions of Babylonia and Assyria, there is but little bearing upon the religion of those countries, the most important fragment being the extracts from Berosus and Damascius referred to above. Among the Babylonian and Assyrian remains, however, we have an extensive and valuable mass of material, dating from the fourth or fifth millennium before Christ until the disappearance of the Babylonian system of writing about the beginning of the Christian era. The earlier inscriptions are mostly of the nature of records, and give information about the deities and the religion of the people in the course of descriptions of the building and rebuilding of temples, the making of offerings, the performance of ceremonies, etc. Purely religious inscriptions are found near the end of the third millennium before Christ, and occur in considerable numbers, either in the original Sumerian text, or in translations, or both, until about the third century before Christ. Among the more recent inscriptions--those from the library of the Assyrian king Aššur-bani-âpli and the later Babylonian temple archives,--there are many lists of deities, with numerous identifications with each other and with the heavenly bodies, and explanations of their natures. It is needless to say that all this material is of enormous value for the study of the religion of the Babylonians and Assyrians, and enables us to reconstruct at first hand their mythological system, and note the changes which took place in the course of their long national existence. Many interesting and entertaining legends illustrate and supplement the information given by the bilingual lists of gods, the bilingual incantations and hymns, and the references contained in the historical and other documents. A trilingual list of gods enables us also to recognise, in some cases, the dialectic forms of their names. The importance of the subject. Of equal antiquity with the religion of Egypt, that of Babylonia and Assyria possesses some marked differences as to its development. Beginning among the non-Semitic Sumero-Akkadian population, it maintained for a long time its uninterrupted development, affected mainly by influences from within, namely, the homogeneous local cults which acted and reacted upon each other. The religious systems of other nations did not greatly affect the development of the early non-Semitic religious system of Babylonia. A time at last came, however, when the influence of the Semitic inhabitants of Babylonia and Assyria was not to be gainsaid, and from that moment, the development of their religion took another turn. In all probably this augmentation of Semitic religious influence was due to the increased numbers of the Semitic population, and at the same period the Sumero- Akkadian language began to give way to the Semitic idiom which they spoke. When at last the Semitic Babylonian language came to be used for official documents, we find that, although the non-Semitic divine names are in the main preserved, a certain number of them have been displaced by the Semitic equivalent names, such as Šamaš for the sun-god, with Kittu and Mêšaru ("justice and righteousness") his attendants; Nabú ("the teacher" = Nebo) with his consort Tašmêtu ("the hearer"); Addu, Adad, or Dadu, and Rammanu, Ramimu, or Ragimu = Hadad or Rimmon ("the thunderer"); Bêl and Bêltu (Beltis = "the lord" and "the lady" /par excellence/), with some others of inferior rank. In place of the chief divinity of each state at the head of each separate pantheon, the tendency was to make Merodach, the god of the capital city Babylon, the head of the pantheon, and he seems to have been universally accepted in Babylonia, like Aššur in Assyria, about 2000 B.C. or earlier. The uniting of two pantheons. We thus find two pantheons, the Sumero-Akkadian with its many gods, and the Semitic Babylonian with its comparatively few, united, and forming one apparently homogeneous whole. But the creed had taken a fresh tendency. It was no longer a series of small, and to a certain extent antagonistic, pantheons composed of the chief god, his consort, attendants, children, and servants, but a pantheon of considerable extent, containing all the elements of the primitive but smaller pantheons, with a number of great gods who had raised Merodach to be their king. In Assyria. Whilst accepting the religion of Babylonia, Assyria nevertheless kept herself distinct from her southern neighbour by a very simple device, by placing at the head of the pantheon the god Aššur, who became for her the chief of the gods, and at the same time the emblem of her distinct national aspirations--for Assyria had no intention whatever of casting in her lot with her southern neighbour. Nevertheless, Assyria possessed, along with the language of Babylonia, all the literature of that country--indeed, it is from the libraries of her kings that we obtain the best copies of the Babylonian religious texts, treasured and preserved by her with all the veneration of which her religious mind was capable,--and the religious fervour of the Oriental in most cases leaves that of the European, or at least of the ordinary Briton, far behind. The later period in Assyria. Assyria went to her downfall at the end of the seventh century before Christ worshipping her national god Aššur, whose cult did not cease with the destruction of her national independence. In fact, the city of Aššur, the centre of that worship, continued to exist for a considerable period; but for the history of the religion of Assyria, as preserved there, we wait for the result of the excavations being carried on by the Germans, should they be fortunate enough to obtain texts belonging to the period following the fall of Nineveh. In Babylonia. Babylonia, on the other hand, continued the even tenor of her way. More successful at the end of her independent political career than her northern rival had been, she retained her faith, and remained the unswerving worshipper of Merodach, the great god of Babylon, to whom her priests attributed yet greater powers, and with whom all the other gods were to all appearance identified. This tendency to monotheism, however, never reached the culminating point--never became absolute-- except, naturally, in the minds of those who, dissociating themselves, for philosophical reasons, from the superstitious teaching of the priests of Babylonia, decided for themselves that there was but one God, and worshipped Him. That orthodox Jews at that period may have found, in consequence of this monotheistic tendency, converts, is not by any means improbable--indeed, the names met with during the later period imply that converts to Judaism were made. The picture presented by the study. Thus we see, from the various inscriptions, both Babylonian and Assyrian--the former of an extremely early period--the growth and development, with at least one branching off, of one of the most important religious systems of the ancient world. It is not so important for modern religion as the development of the beliefs of the Hebrews, but as the creed of the people from which the Hebrew nation sprang, and from which, therefore, it had its beginnings, both corporeal and spiritual, it is such as no student of modern religious systems can afford to neglect. Its legends, and therefore its teachings, as will be seen in these pages, ultimately permeated the Semitic West, and may in some cases even had penetrated Europe, not only through heathen Greece, but also through the early Christians, who, being so many centuries nearer the time of the Assyro-Babylonians, and also nearer the territory which they anciently occupied, than we are, were far better acquainted than the people of the present day with the legends and ideas which they possessed. CHAPTER II THE RELIGION OF THE BABYLONIANS AND ASSYRIANS The Sumero-Akkadians and the Semites. For the history of the development of the religion of the Babylonians and Assyrians much naturally depends upon the composition of the population of early Babylonia. There is hardly any doubt that the Sumero-Akkadians were non-Semites of a fairly pure race, but the country of their origin is still unknown, though a certain relationship with the Mongolian and Turkish nationalities, probably reaching back many centuries--perhaps thousands of years--before the earliest accepted date, may be regarded as equally likely. Equally uncertain is the date of the entry of the Semites, whose language ultimately displaced the non-Semitic Sumero-Akkadian idioms, and whose kings finally ruled over the land. During the third millennium before Christ Semites, bearing Semitic names, and called Amorites, appear, and probably formed the last considerable stratum of tribes of that race which entered the land. The name Martu, the Sumero-Akkadian equivalent of Amurru, "Amorite", is of frequent occurrence also before this period. The eastern Mediterranean coast district, including Palestine and the neighbouring tracts, was known by the Babylonians and Assyrians as the land of the Amorites, a term which stood for the West in general even when these regions no longer bore that name. The Babylonians maintained their claim to sovereignty over that part as long as they possessed the power to do so, and naturally exercised considerable influence there. The existence in Palestine, Syria, and the neighbouring states, of creeds containing the names of many Babylonian divinities is therefore not to be wondered at, and the presence of West Semitic divinities in the religion of the Babylonians need not cause us any surprise. The Babylonian script and its evidence. In consequence of the determinative prefix for a god or a goddess being, in the oldest form, a picture of an eight-rayed star, it has been assumed that Assyro-Babylonian mythology is, either wholly or partly, astral in origin. This, however, is by no means certain, the character for "star" in the inscriptions being a combination of three such pictures, and not a single sign. The probability therefore is, that the use of the single star to indicate the name of a divinity arises merely from the fact that the character in question stands for /ana/, "heaven." Deities were evidently thus distinguished by the Babylonians because they regarded them as inhabitants of the realms above--indeed, the heavens being the place where the stars are seen, a picture of a star was the only way of indicating heavenly things. That the gods of the Babylonians were in many cases identified with the stars and planets is certain, but these identifications seem to have taken place at a comparatively late date. An exception has naturally to be made in the case of the sun and moon, but the god Merodach, if he be, as seems certain, a deified Babylonian king, must have been identified with the stars which bear his name after his worshippers began to pay him divine honours as the supreme deity, and naturally what is true for him may also be so for the other gods whom they worshipped. The identification of some of the deities with stars or planets is, moreover, impossible, and if Êa, the god of the deep, and Anu, the god of the heavens, have their representatives among the heavenly bodies, this is probably the result of later development.[*] [*] If there be any historical foundation for the statement that Merodach arranged the sun, the moon, the planets, and the stars, assigning to them their proper places and duties--a tradition which would make him the founder of the science of astronomy during his life upon earth--this, too, would tend to the probability that the origin of the gods of the Babylonians was not astral, as has been suggested, but that their identification with the heavenly bodies was introduced during the period of his reign. Ancestor and hero-worship. The deification of kings. Though there is no proof that ancestor-worship in general prevailed at any time in Babylonia, it would seem that the worship of heroes and prominent men was common, at least in early times. The tenth chapter of Genesis tells us of the story of Nimrod, who cannot be any other than the Merodach of the Assyro-Babylonian inscriptions; and other examples, occurring in semi-mythological times, are /En-we-dur-an-ki/, the Greek Edoreschos, and /Gilgameš/, the Greek Gilgamos, though Aelian's story of the latter does not fit in with the account as given by the inscriptions. In later times, the divine prefix is found before the names of many a Babylonian ruler--Sargon of Agadé,[*] Dungi of Ur (about 2500 B.C.), Rim-Sin or Eri-Aku (Arioch of Ellasar, about 2100 B.C.), and others. It was doubtless a kind of flattery to deify and pay these rulers divine honours during their lifetime, and on account of this, it is very probable that their godhood was utterly forgotten, in the case of those who were strictly historical, after their death. The deification of the kings of Babylonia and Assyria is probably due to the fact, that they were regarded as the representatives of God upon earth, and being his chief priests as well as his offspring (the personal names show that it was a common thing to regard children as the gifts of the gods whom their father worshipped), the divine fatherhood thus attributed to them naturally could, in the case of those of royal rank, give them a real claim to divine birth and honours. An exception is the deification of the Babylonian Noah, Ut-napištim, who, as the legend of the Flood relates, was raised and made one of the gods by Aa or Ea, for his faithfulness after the great catastrophe, when he and his wife were translated to the "remote place at the mouth of the rivers." The hero Gilgameš, on the other hand, was half divine by birth, though it is not exactly known through whom his divinity came. [*] According to Nabonidus's date 3800 B.C., though many Assyriologists regard this as being a millennium too early. The earliest form of the Babylonian religion. The state of development to which the religious system of the Babylonians had attained at the earliest period to which the inscriptions refer naturally precludes the possibility of a trustworthy history of its origin and early growth. There is no doubt, however, that it may be regarded as having reached the stage at which we find it in consequence of there being a number of states in ancient Babylonia (which was at that time like the Heptarchy in England) each possessing its own divinity--who, in its district, was regarded as supreme--with a number of lesser gods forming his court. It was the adding together of all these small pantheons which ultimately made that of Babylonia as a whole so exceedingly extensive. Thus the chief divinity of Babylon, as has already been stated, as Merodach; at Sippar and Larsa the sun-god Šamaš was worshipped; at Ur the moon-god Sin or Nannar; at Erech and Dêr the god of the heavens, Anu; at Muru, Ennigi, and Kakru, the god of the atmosphere, Hadad or Rimmon; at Êridu, the god of the deep, Aa or Êa; at Niffur[*] the god Bel; at Cuthah the god of war, Nergal; at Dailem the god Uraš; at Kiš the god of battle, Zagaga; Lugal-Amarda, the king of Marad, as the city so called; at Opis Zakar, one of the gods of dreams; at Agadé, Nineveh, and Arbela, Ištar, goddess of love and of war; Nina at the city Nina in Babylonia, etc. When the chief deities were masculine, they were naturally all identified with each other, just as the Greeks called the Babylonian Merodach by the name of Zeus; and as Zer-panîtum, the consort of Merodach, was identified with Juno, so the consorts, divine attendants, and children of each chief divinity, as far as they possessed them, could also be regarded as the same, though possibly distinct in their different attributes. [*] Noufar at present, according to the latest explorers. Layard (1856) has Niffer, Loftus (1857) Niffar. The native spelling is Noufer, due to the French system of phonetics. How the religion of the Babylonians developed. The fact that the rise of Merodach to the position of king of the gods was due to the attainment, by the city of Babylon, of the position of capital of all Babylonia, leads one to suspect that the kingly rank of his father Êa, at an earlier period, was due to a somewhat similar cause, and if so, the still earlier kingship of Anu, the god of the heavens, may be in like manner explained. This leads to the question whether the first state to attain to supremacy was Dêr, Anu's seat, and whether Dêr was succeeded by Êridu, of which city Êa was the patron--concerning the importance of Babylon, Merodach's city, later on, there is no doubt whatever. The rise of Anu and Êa to divine overlordship, however, may not have been due to the political supremacy of the cities where they were worshipped--it may have come about simply on account of renown gained through religious enthusiasm due to wonders said to have been performed where they were worshipped, or to the reported discovery of new records concerning their temples, or to the influence of some renowned high-priest, like En-we-dur-an-ki of Sippar, whose devotion undoubtedly brought great renown to the city of his dominion. Was Animism its original form? But the question naturally arises, can we go back beyond the indications of the inscriptions? The Babylonians attributed life, in certain not very numerous cases, to such things as trees and plants, and naturally to the winds, and the heavenly bodies. Whether they regarded stones, rocks, mountains, storms, and rain in the same way, however, is doubtful, but it may be taken for granted, that the sea, with all its rivers and streams, was regarded as animated with the spirit of Êa and his children, whilst the great cities and temple-towers were pervaded with the spirit of the god whose abode they were. Innumerable good and evil spirits were believed in, such as the spirit of the mountain, the sea, the plain, and the grave. These spirits were of various kinds, and bore names which do not always reveal their real character--such as the /edimmu/, /utukku/, /šêdu/, /ašakku/ (spirit of fevers), /namtaru/ (spirit of fate), /âlû/ (regarded as the spirit of the south wind), /gallu/, /rabisu/, /labartu/, /labasu/, /ahhazu/ (the seizer), /lilu/ and /lilithu/ (male and female spirits of the mist), with their attendants. All this points to animism as the pervading idea of the worship of the peoples of the Babylonian states in the prehistoric period--the attribution of life to every appearance of nature. The question is, however, Is the evidence of the inscriptions sufficient to make this absolutely certain? It is hard to believe that such intelligent people, as the primitive Babylonians naturally were, believed that such things as stones, rocks, mountains, storms, and rain were, in themselves, and apart from the divinity which they regarded as presiding over them, living things. A stone might be a /bît îli/ or bethel--a "house of god," and almost invested with the status of a living thing, but that does not prove that the Babylonians thought of every stone as being endowed with life, even in prehistoric times. Whilst, therefore, there are traces of a belief similar to that which an animistic creed might be regarded as possessing, it must be admitted that these seemingly animistic doctrines may have originated in another way, and be due to later developments. The power of the gods to create living things naturally makes possible the belief that they had also power to endow with a soul, and therefore with life and intelligence, any seemingly inanimate object. Such was probably the nature of Babylonian animism, if it may be so called. The legend of Tiawthu (Tiawath) may with great probability be regarded as the remains of a primitive animism which was the creed of the original and comparatively uncivilised Babylonians, who saw in the sea the producer and creator of all the monstrous shapes which are found therein; but any development of this idea in other directions was probably cut short by the priests, who must have realised, under the influence of the doctrine of the divine rise to perfection, that animism in general was altogether incompatible with the creed which they professed. Image-worship and Sacred Stones. Whether image-worship was original among the Babylonians and Assyrians is uncertain, and improbable; the tendency among the people in early times being to venerate sacred stones and other inanimate objects. As has been already pointed out, the {diopetres} of the Greeks was probably a meteorite, and stones marking the position of the Semitic bethels were probably, in their origin, the same. The boulders which were sometimes used for boundary-stones may have been the representations of these meteorites in later times, and it is noteworthy that the Sumerian group for "iron," /an-bar/, implies that the early Babylonians only knew of that metal from meteoric ironstone. The name of the god Nirig or Ênu-rêštu (Ninip) is generally written with the same group, implying some kind of connection between the two --the god and the iron. In a well-known hymn to that deity certain stones are mentioned, one of them being described as the "poison- tooth"[*] coming forth on the mountain, recalling the sacred rocks at Jerusalem and Mecca. Boundary-stones in Babylonia were not sacred objects except in so far as they were sculptured with the signs of the gods.[†] With regard to the Babylonian bethels, very little can be said, their true nature being uncertain, and their number, to all appearance, small. Gifts were made to them, and from this fact it would seem that they were temples--true "houses of god," in fact-- probably containing an image of the deity, rather than a stone similar to those referred to in the Old Testament. [*] So called, probably, not because it sent forth poison, but on account of its likeness to a serpent's fang. [†] Notwithstanding medical opinion, their phallic origin is doubtful. One is sculptured in the form of an Eastern castellated fortress. Idols. With the Babylonians, the gods were represented by means of stone images at a very early date, and it is possible that wood was also used. The tendency of the human mind being to attribute to the Deity a human form, the Babylonians were no exception to the rule. Human thoughts and feelings would naturally accompany the human form with which the minds of men endowed them. Whether the gross human passions attributed to the gods of Babylonia in Herodotus be of early date or not is uncertain--a late period, when the religion began to degenerate, would seem to be the more probable. The adoration of sacred objects. It is probable that objects belonging to or dedicated to deities were not originally worshipped--they were held as divine in consequence of their being possessed or used by a deity, like the bow of Merodach, placed in the heavens as a constellation, etc. The cities where the gods dwelt on earth, their temples, their couches, the chariot of the sun in his temple-cities, and everything existing in connection with their worship, were in all probability regarded as divine simply in so far as they belonged to a god. Sacrifices offered to them, and invocations made to them, were in all likelihood regarded as having been made to the deity himself, the possessions of the divinity being, in the minds of the Babylonians, pervaded with his spirit. In the case of rivers, these were divine as being the children and offspring of Enki (Aa or Êa), the god of the ocean. Holy places. In a country which was originally divided into many small states, each having its own deities, and, to a certain extent, its own religious system, holy places were naturally numerous. As the spot where they placed Paradise, Babylonia was itself a holy place, but in all probability this idea is late, and only came into existence after the legends of the creation and the rise of Merodach to the kingship of heaven had become elaborated into one homogeneous whole. An interesting list. One of the most interesting documents referring to the holy places of Babylonia is a tiny tablet found at Nineveh, and preserved in the British Museum. This text begins with the word Tiawthu "the sea," and goes on to enumerate, in turn, Tilmun (identified with the island of Bahrein in the Persian Gulf); Engurra (the Abyss, the abode of Enki or Êa), with numerous temples and shrines, including "the holy house," "the temple of the seer of heaven and earth," "the abode of Zer- panîtum," consort of Merodach, "the throne of the holy place," "the temple of the region of Hades," "the supreme temple of life," "the temple of the ear of the corn-deity," with many others, the whole list containing what may be regarded as the chief sanctuaries of the land, to the number of thirty-one. Numerous other similar and more extensive lists, enumerating every shrine and temple in the country, also exist, though in a very imperfect state, and in addition to these, many holy places are referred to in the bilingual, historical, and other inscriptions. All the great cities of Babylonia, moreover, were sacred places, the chief in renown and importance in later days being the great city of Babylon, where Ê-sagila, "the temple of the high head," in which was apparently the shrine called "the temple of the foundation of heaven and earth," held the first place. This building is called by Nebuchadnezzar "the temple-tower of Babylon," and may better be regarded as the site of the Biblical "Tower of Babel" than the traditional foundation, Ê-zida, "the everlasting temple," in Borsippa (the Birs Nimroud)--notwithstanding that Borsippa was called the "second Babylon," and its temple-tower "the supreme house of life." The Tower of Babel. Though quite close to Babylon, there is no doubt that Borsippa was a most important religious centre, and this leads to the possibility, that its great temple may have disputed with "the house of the high head," Ê-sagila in Babylon, the honour of being the site of the confusion of tongues and the dispersion of mankind. There is no doubt, however, that Ê-sagila has the prior claim, it being the temple of the supreme god of the later Babylonian pantheon, the counterpart of the God of the Hebrews who commanded the changing of the speech of the people assembled there. Supposing the confusion of tongues to have been a Babylonian legend as well as a Hebrew one (as is possible) it would be by command of Merodach rather than that of Nebo that such a thing would have taken place. Ê-sagila, which is now the ruin known as the mount of Amran ibn Ali, is the celebrated temple of Belus which Alexander and Philip attempted to restore. In addition to the legend of the confusion of tongues, it is probable that there were many similar traditions attached to the great temples of Babylonia, and as time goes on, and the excavations bring more material, a large number of them will probably be recovered. Already we have an interesting and poetical record of the entry of Bel and Beltis into the great temple at Niffer, probably copied from some ancient source, and Gudea, a king of Lagaš (Telloh), who reigned about 2700 B.C., gives an account of the dream which he saw, in which he was instructed by the gods to build or rebuild the temple of Nin-Girsu in his capital city. Ê-sagila according to Herodotus. As the chief fane in the land after Babylon became the capital, and the type of many similar erections, Ê-sagila, the temple of Belus, merits just a short notice. According to Herodotus, it was a massive tower within an enclosure measuring 400 yards each way, and provided with gates of brass, or rather bronze. The tower within consisted of a kind of step-pyramid, the stages being seven in number (omitting the lowest, which was the platform forming the foundation of the structure). A winding ascent gave access to the top, where was a chapel or shrine, containing no statue, but regarded by the Babylonians as the abode of the god. Lower down was another shrine, in which was placed a great statue of Zeus (Bel-Merodach) sitting, with a large table before it. Both statue and table are said to have been of gold, as were also the throne and the steps. Outside the sanctuary (on the ramp, apparently) were two altars, one small and made of gold, whereon only unweaned lambs were sacrificed, and the other larger, for full-grown victims. A Babylonian description. In 1876 the well-known Assyriologist, Mr. George Smith, was fortunate enough to discover a Babylonian description of this temple, of which he published a /précis/. According to this document, there were two courts of considerable extent, the smaller within the larger--neither of them was square, but oblong. Six gates admitted to the temple-area surrounding the platform upon which the tower was built. The platform is stated to have been square and walled, with four gates facing the cardinal points. Within this wall was a building connected with the great /zikkurat/ or tower--the principal edifice--round which were chapels or temples to the principal gods, on all four sides, and facing the cardinal points--that to Nebo and Tašmît being on the east, to Aa or Êa and Nusku on the north, Anu and Bel on the south, and the series of buildings on the west, consisting of a double house--a small court between two wings, was evidently the shrine of Merodach (Belos). In these western chambers stood the couch of the god, and the golden throne mentioned by Herodotus, besides other furniture of great value. The couch was given as being 9 cubits long by 4 broad, about as many feet in each case, or rather more. The centre of these buildings was the great /zikkurat/, or temple- tower, square on its plan, and with the sides facing the cardinal points. The lowest stage was 15 /gar/ square by 5 1/2 high (Smith, 300 feet by 110), and the wall, in accordance with the usual Babylonian custom, seems to have been ornamented with recessed groovings. The second stage was 13 /gar/ square by 3 in height (Smith, 260 by 60 feet). He conjectured, from the expression used, that it had sloping sides. Stages three to five were each one /gar/ (Smith, 20 feet) high, and respectively 10 /gar/ (Smith, 200 feet), 8 1/2 /gar/ (170 feet), and 7 /gar/ (140 feet) square. The dimensions of the sixth stage are omitted, probably by accident, but Smith conjectures that they were in proportion to those which precede. His description omits also the dimensions of the seventh stage, but he gives those of the sanctuary of Belus, which was built upon it. This was 4 /gar/ long, 3 1/2 /gar/ broad, and 2 1/2 /gar/ high (Smith, 80 x 70 x 50 feet). He points out, that the total height was, therefore, 15 /gar/, the same as the dimensions of the base, i.e., the lowest platform, which would make the total height of this world-renowned building rather more than 300 feet above the plains. Other temple-towers. Towers of a similar nature were to be found in all the great cities of Babylonia, and it is probable that in most cases slight differences of form were to be found. That at Niffer, for instance, seems to have had a causeway on each side, making four approaches in the form of a cross. But it was not every city which had a tower of seven stages in addition to the platform on which it was erected, and some of the smaller ones at least seem to have had sloping or rounded sides to the basement-portion, as is indicated by an Assyrian bas-relief. Naturally small temples, with hardly more than the rooms on the ground floor, were to be found, but these temple-towers were a speciality of the country. Their origin. There is some probability that, as indicated in the tenth chapter of Genesis, the desire in building these towers was to get nearer the Deity, or to the divine inhabitants of the heavens in general--it would be easier there to gain attention than on the surface of the earth. Then there was the belief, that the god to whom the place was dedicated would come down to such a sanctuary, which thus became, as it were, the stepping-stone between heaven and earth. Sacrifices were also offered at these temple-towers (whether on the highest point or not is not quite certain), in imitation of the Chaldæan Noah, Ut-napištim, who, on coming out of the ark, made an offering /ina zikkurat šadê/, "on the peak of the mountain," in which passage, it is to be noted, the word /zikkurat/ occurs with what is probably a more original meaning. CHAPTER III THE BABYLONIAN STORY OF THE CREATION This is the final development of the Babylonian creed. It has already been pointed out that the religion of the Babylonians in all probability had two stages before arriving at that in which the god Merodach occupied the position of chief of the pantheon, the two preceding heads having been, seemingly, Anu, the god of the heavens, and Êa or Aa, also called Enki, the god of the abyss and of deep wisdom. In order to show this, and at the same time to give an idea of their theory of the beginning of things, a short paraphrase of the contents of the seven tablets will be found in the following pages. An Embodiment of doctrine. As far as our knowledge goes, the doctrines incorporated in this legend would seem to show the final official development of the beliefs held by the Babylonians, due, in all probability, to the priests of Babylon after that city became the capital of the federated states. Modifications of their creed probably took place, but nothing seriously affecting it, until after the abandonment of Babylon in the time of Seleucus Nicator, 300 B.C. or thereabouts, when the deity at the head of the pantheon seems not to have been Merodach, but Anu-Bêl. This legend is therefore the most important document bearing upon the beliefs of the Babylonians from the end of the third millennium B.C. until that time, and the philosophical ideas which it contains seem to have been held, in a more or less modified form, among the remnants who still retained the old Babylonian faith, until the sixth century of the present era, as the record by Damascius implies. Properly speaking, it is not a record of the creation, but the story of the fight between Bel and the Dragon, to which the account of the creation is prefixed by way of introduction. Water the first creator. The legend begins by stating that, when the heavens were unnamed and the earth bore no name, the primæval ocean was the producer of all things, and Mummu Tiawath (the sea) she who brought forth everything existing. Their waters (that is, of the primæval ocean and of the sea) were all united in one, and neither plains nor marshes were to be seen; the gods likewise did not exist, even in name, and the fates were undetermined--nothing had been decided as to the future of things. Then arose the great gods. Lahmu and Lahame came first, followed, after a long period, by Anšar and Kišar, generally identified with the "host of heaven" and the "host of earth," these being the meanings of the component parts of their names. After a further long period of days, there came forth their son Anu, the god of the heavens. The gods. Here the narrative is defective, and is continued by Damascius in his /Doubts and Solutions of the First Principles/, in which he states that, after Anos (Anu), come Illinos (Ellila or Bel, "the lord" /par excellence/) and Aos (Aa, Ae, or Êa), the god of Eridu. Of Aos and Dauké (the Babylonian Aa and Damkina) is born, he says, a son called Belos (Bel-Merodach), who, they (apparently the Babylonians) say, is the fabricator of the world--the creator. The designs against them. At this point Damascius ends his extract, and the Babylonian tablet also becomes extremely defective. The next deity to come into existence, however, would seem to have been Nudimmud, who was apparently the deity Aa or Êa (the god of the sea and of rivers) as the god of creation. Among the children of Tauthé (Tiawath) enumerated by Damascius is one named Moumis, who was evidently referred to in the document at that philosopher's disposal. If this be correct, his name, under the form of Mummu, probably existed in one of the defective lines of the first portion of this legend--in any case, his name occurs later on, with those of Tiawath and Apsu (the Deep), his parents, and the three seem to be compared, to their disadvantage, with the progeny of Lahmu and Lahame, the gods on high. As the ways of these last were not those of Tiawath's brood, and Apsu complained that he had no peace by day nor rest by night on account of their proceedings, the three representatives of the chaotic deep, Tiawath, Apsu, and Mummu, discussed how they might get rid the beings who wished to rise to higher things. Mummu was apparently the prime mover in the plot, and the face of Apsu grew bright at the thought of the evil plan which they had devised against "the gods their sons." The inscription being very mutilated here, its full drift cannot be gathered, but from the complete portions which come later it would seem that Mummu's plan was not a remarkably cunning one, being simply to make war upon and destroy the gods of heaven. Tiawath's preparations. The preparations made for this were elaborate. Restlessly, day and night, the powers of evil raged and toiled, and assembled for the fight. 'Mother Hubur," as Tiawath is named in this passage, called her creative powers into action, and gave her followers irresistible weapons. She brought into being also various monsters--giant serpents, sharp of tooth, bearing stings, and with poison filling their bodies like blood; terrible dragons endowed with brilliance, and of enormous stature, reared on high, raging dogs, scorpion-men, fish-men, and many other terrible beings, were created and equipped, the whole being placed under the command of a deity named Kingu, whom she calls her "only husband," and to whom she delivers the tablets of fate, which conferred upon him the godhead of Anu (the heavens), and enabled their possessor to determine the gates among the gods her sons. Kingu replaces Absu. The change in the narrative which comes in here suggests that this is the point at which two legends current in Babylonia were united. Henceforward we hear nothing more of Apsu, the begetter of all things, Tiawath's spouse, nor of Mummu, their son. In all probability there is good reason for this, and inscriptions will doubtless ultimately be found which will explain it, but until then it is only natural to suppose that two different legends have been pieced together to form a harmonious whole. Tiawath's aim. As will be gathered from the above, the story centres in the wish of the goddess of the powers of evil and her kindred to retain creation-- the forming of all living things--in her own hands. As Tiawath means "the sea," and Apsu "the deep," it is probable that this is a kind of allegory personifying the productive power seen in the teeming life of the ocean, and typifying the strange and wonderful forms found therein, which were symbolical, to the Babylonian mind, of chaos and confusion, as well as of evil. The gods hear of the conspiracy. Aa, or Êa, having learned of the plot of Tiawath and her followers against the gods of heaven, naturally became filled with anger, and went and told the whole to Anšar, his father, who in his turn gave way to his wrath, and uttered cries of the deepest grief. After considering what they would do, Anšar applied to his son Anu, "the mighty and brave," saying that, if he would only speak to her, the great dragon's anger would be assuaged, and her rage disappear. In obedience to this behest, Anu went to try his power with the monster, but on beholding her snarling face, feared to approach her, and turned back. Nudimmud was next called upon to become the representative of the gods against their foe, but his success was as that of Anu, and it became needful to seek another champion. And choose Merodach as their champion. The choice fell upon Merodach, the Belus (Bel-Merodach) of Damascius's paraphrase, and at once met with an enthusiastic reception. The god asked simply that an "unchangeable command" might be given to him-- that whatever he ordained should without fail come to pass, in order that he might destroy the common enemy. Invitations were sent to the gods asking them to a festival, where, having met together, they ate and drank, and "decided the fate" for Merodach their avenger, apparently meaning that he was decreed their defender in the conflict with Tiawath, and that the power of creating and annihilating by the word of his mouth was his. Honours were then conferred upon him; princely chambers were erected for him, wherein he sat as judge "in the presence of his fathers," and the rule over the whole universe was given to him. The testing of his newly acquired power followed. A garment was placed in their midst: "He spake with his mouth, and the garment was destroyed, He spake to it again, and the garment was reproduced." Merodach proclaimed king. On this proof of the reality of the powers conferred on him, all the gods shouted "Merodach is king!" and handed to him sceptre, throne, and insignia of royalty. An irresistible weapon, which should shatter all his enemies, was then given to him, and he armed himself also with spear or dart, bow, and quiver; lightning flashed before him, and flaming fire filled his body. Anu, the god of the heavens, had given him a great net, and this he set at the four cardinal points, in order that nothing of the dragon, when he had defeated her, should escape. Seven winds he then created to accompany him, and the great weapon called /Abubu/, "the Flood," completed his equipment. All being ready, he mounted his dreadful, irresistible chariot, to which four steeds were yoked--steeds unsparing, rushing forward, rapid in flight, their teeth full of venom, foam-covered, experienced in galloping, schooled in overthrowing. Being now ready for the fray, Merodach fared forth to meet Tiawath, accompanied by the fervent good wishes of "the gods his fathers." The fight with Tiawath. Advancing, he regarded Tiawath's retreat, but the sight of the enemy was so menacing that even the great Merodach (if we understand the text rightly) began to falter. This, however, was not for long, and the king of the gods stood before Tiawath, who, on her side, remained firm and undaunted. In a somewhat long speech, in which he reproaches Tiawath for her rebellion, he challenges her to battle, and the two meet in fiercest fight. To all appearance the type of all evil did not make use of honest weapons, but sought to overcome the king of the gods with incantations and charms. These, however, had not the slightest effect, for she found herself at once enclosed in Merodach's net, and on opening her mouth to resist and free herself, the evil wind, which Merodach had sent on before him, entered, so that she could not close her lips, and thus inflated, her heart was overpowered, and she became a prey to her conqueror. Having cut her asunder and taken out her heart, thus destroying her life, he threw her body down and stood thereon. Her followers then attempted to escape, but found themselves surrounded and unable to get forth. Like their mistress, they were thrown into the net, and sat in bonds, being afterwards shut up in prison. As for Kingu, he was raised up, bound, and delivered to be with Ugga, the god of death. The tablets of fate, which Tiawath had delivered to Kingu, were taken from him by Merodach, who pressed his seal upon them, and placed them in his breast. The deity Anšar, who had been, as it would seem, deprived of his rightful power by Tiawath, received that power again on the death of the common foe, and Nudimmud "saw his desire upon his enemy." Tiawath's fate. The dismemberment of Tiawath then followed, and her veins having been cut through, the north wind was caused by the deity to carry her blood away into secret places, a statement which probably typifies the opening of obstructions which prevent the rivers flowing from the north from running into the southern seas, helped thereto by the north wind. Finally her body was divided, like "a /mašdê/-fish," into two parts, one of which was made into a covering for the heavens--the "waters above the firmament" of Genesis i. 7. Merodach orders the world anew. Then came the ordering of the universe anew. Having made a covering for the heavens with half the body of the defeated Dragon of Chaos, Merodach set the Abyss, the abode of Nudimmud, in front, and made a corresponding edifice above--the heavens--where he founded stations for the gods Anu, Bel, and Ae. Stations for the great gods in the likeness of constellations, together with what is regarded as the Zodiac, were his next work. He then designated the year, setting three constellations for each month, and made a station for Nibiru-- Merodach's own star--as the overseer of all the lights in the firmament. He then caused the new moon, Nannaru, to shine, and made him the ruler of the night, indicating his phases, one of which was on the seventh day, and the other, a /šabattu/, or day of rest, in the middle of the month. Directions with regard to the moon's movements seem to follow, but the record is mutilated, and their real nature consequently doubtful. With regard to other works which were performed we have no information, as a gap prevents their being ascertained. Something, however, seems to have been done with Merodach's net-- probably it was placed in the heavens as a constellation, as was his bow, to which several names were given. Later on, the winds were bound and assigned to their places, but the account of the arrangement of other things is mutilated and obscure, though it can be recognised that the details in this place were of considerable interest. The creation of man. To all appearance the gods, after he had ordered the universe and the things then existing, urged Merodach to further works of wonder. Taking up their suggestion, he considered what he should do, and then communicated to his father Ae his plan for the creation of man with his own blood, in order that the service and worship of the gods might be established. This portion is also unfortunately very imperfect, and the details of the carrying out of the plan are entirely wanting. Berosus' narrative fills the gap. It is noteworthy that this portion of the narrative has been preserved by Abydenus, George the Syncellus, and Eusebius, in their quotations from Berosus. According to this Chaldæan writer, there was a woman named Omoroca, or, in Chaldæan, Thalatth (apparently a mistake for Thauatth, i.e. Tiawath), whose name was equivalent to the Greek Thalassa, the sea. It was she who had in her charge all the strange creatures then existing. At this period, Belus (Bel-Merodach) came, and cut the woman asunder, forming out of one half the earth, and of the other the heavens, at the same time destroying all the creatures which were within her--all this being an allegory, for the whole universe consists of moisture, and creatures are constantly generated therein. The deity then cut off his own head, and the other gods mixed the blood, as it gushed out, with the earth, and from this men were formed. Hence it is that men are rational, and partake of divine knowledge. A second creation. This Belsus, "who is called Zeus," divided the darkness, separated the heavens from the earth, and reduced the universe to order. The animals which had been created, however, not being able to bear the light, died. Belus then, seeing the void thus made, ordered one of the gods to take off his head, and mix the blood with the soil, forming other men and animals which should be able to bear the light. He also formed the stars, the sun, the moon, and the five planets. It would thus seem that there were two creations, the first having been a failure because Belus had not foreseen that it was needful to produce beings which should be able to bear the light. Whether this repetition was really in the Babylonian legend, or whether Berosus (or those who quote him) has merely inserted and united two varying accounts, will only be known when the cuneiform text is completed. The concluding tablet. The tablet of the fifty-one names completes the record of the tablets found at Nineveh and Babylon. In this Merodach receives the titles of all the other gods, thus identifying him with them, and leading to that tendency to monotheism of which something will be said later on. In this text, which is written, like the rest of the legend, in poetical form, Merodach is repeatedly called /Tutu/, a mystic word meaning "creator," and "begetter," from the reduplicate root /tu/ or /utu/--which was to all appearances his name when it was desired to refer to him especially in that character. Noteworthy in this portion is the reference to Merodach's creation of mankind:-- Line 25. "Tuto: Aga-azaga (the glorious crown)--may he make the crowns glorious. 26. The lord of the glorious incantation bringing the dead to life; 27. He who had mercy on the gods who had been overpowered; 28. Made heavy the yoke which he had laid on the gods who were his enemies, 29. (And) to redeem(?) them, created mankind. 30. 'The merciful one,' 'he with whom is salvation,' 31. May his word be established, and not forgotten, 32. In the mouth of the black-headed ones[*] whom his hands have made." [*] I.e. mankind. Man the redeemer. The phrase "to redeem them" is, in the original, /ana padi-šunu/, the verb being from /padû/, "to spare," "set free," and if this rendering be correct, as seems probable, the Babylonian reasons for the creation of mankind would be, that they might carry on the service and worship of the gods, and by their righteousness redeem those enemies of the gods who were undergoing punishment for their hostility. Whether by this Tiawath, Apsu, Mummu, Kingu, and the monsters whom she had created were included, or only the gods of heaven who had joined her, the record does not say. Naturally, this doctrine depends entirely upon the correctness of the translation of the words quoted. Jensen, who first proposed this rendering, makes no attempt to explain it, and simply asks: "Does 'them' in 'to redeem(?) them' refer to the gods named in line 28 or to mankind and then to a future--how meant?-- redemption? Eschatology? Zimmern's 'in their place' unprovable. Delitzsch refrains from an explanation." The bilingual account of the creation. Aruru aids Merodach. Whilst dealing with this part of the religious beliefs of the Babylonians, a few words are needed concerning the creation-story which is prefixed to an incantation used in a purification ceremony. The original text is Sumerian (dialectic), and is provided with a Semitic translation. In this inscription, after stating that nothing (in the beginning) existed, and even the great cities and temples of Babylonia were as yet unbuilt, the condition of the world is briefly indicated by the statement that "All the lands were sea." The renowned cities of Babylonia seem to have been regarded as being as much creations of Merodach as the world and its inhabitants--indeed, it is apparently for the glorification of those cities by attributing their origin to Merodach, that the bilingual account of the creation was composed.. "When within the sea there was a stream"--that is, when the veins of Tiawath had been cut through--Êridu (probably = Paradise) and the temple Ê-sagila within the Abyss were constructed, and after that Babylon and the earthly temple of Ê-sagila within it. Then he made the gods and the Annunnaki (the gods of the earth), proclaimed a glorious city as the seat of the joy of their hearts, and afterwards made a pleasant place in which the gods might dwell. The creation of mankind followed, in which Merodach was aided by the goddess Aruru, who made mankind's seed. Finally, plants, trees, and the animals, were produced, after which Merodach constructed bricks, beams, houses, and cities, including Niffer and Erech with their renowned temples. We see here a change in the teaching with regard to Merodach--the gods are no longer spoken of as "his fathers," but he is the creator of the gods, as well as of mankind. The order of the gods in the principal lists. It is unfortunate that no lists of gods have been found in a sufficiently complete state to allow of the scheme after which they were drawn up to be determined without uncertainty. It may, nevertheless, be regarded as probable that these lists, at least in some cases, are arranged in conformity (to a certain extent) with the appearance of the deities in the so-called creation-story. Some of them begin with Anu, and give him various names, among them being Anšar and Kišar, Lahmu and Lahame, etc. More specially interesting, however, is a well-known trilingual list of gods, which contains the names of the various deities in the following order:-- EXTRACTS FROM THE TRILINGUAL LIST /Obverse/ Sumer. Dialect Sumer. Standard Common Explanation (Semit. or Sumer.) 1. Dimmer Dingir Îlu God. 2. U-ki En-ki Ê-a Êa or Aa. 3. Gašan(?)-ki Nin-ki Dawkina Dauké, the consort of Êa. 4. Mu-ul-lil En-lil-la Bêl The God Bel. 5. E-lum A-lim Bêl 6. Gašan(?)-lil Nin-lil-la dam-bi sal Bel's consort. 7. U-lu-a Ni-rig Ênu-rêštu The god of Niffer. 8. U-lib-a Ni-rig Ênu-rêštu 9-12 have Ênu-rêštu's consort, sister, and attendant. 13. U-šab-sib En-šag-duga Nusku Nusku 14-19 have two other names of Nusku, followed by three names of his consort. A number of names of minor divinities then follow. At line 43 five names of Êa are given, followed by four of Merodach:-- 48. U-bi-lu-lu En-bi-lu-lu Marduk Merodach 49. U-Tin-dir ki En-Tin-dir ki Marduk Merodach as "lord of Babylon." 50. U-dimmer-an-kia En-dinger-an-kia Marduk Merodach as "lord god of heaven and earth." 51. U-ab-šar-u En-ab-šar-u Marduk Merodach, apparently as "lord of the 36,000 steers." 52. U-bar-gi-si Nin-bar-gi-si Zer-panîtum Merodach's consort. 53. Gašan-abzu Nin-abzu dam-bi sal "the Lady of the Abyss," his consort. The remainder of the obverse is mutilated, but gave the names of Nebo in Sumerian, and apparently also of Tašmêtum, his consort. The beginning of the reverse also is mutilated, but seems to have given the names of the sun-god, Šamaš, and his consort, followed by those of Kîttu and Mêšarum, "justice and righteousness," his attendants. Other interesting names are: /Reverse/ 8. U-libir-si En-ubar-si Dumu-zi Tammuz 9. Sir-tumu Sir-du ama Dumuzi-gi the mother of Tammuz 12. Gašan-anna Innanna Ištar Ištar (Venus) as "lady of heaven." 20. Nin-si-anna Innanna mul Ištar the star (the planet Venus). 21. Nin Nin-tag-taga Nanaa a goddess identified with Ištar. 23. U-šah Nina-šah Pap-sukal the gods' messenger. 24. U-banda Lugal-banda Lugal-banda 26. U-Mersi Nin-Girsu Nin-Girsu the chief god of Lagaš. 27. Ma-sib-sib Ga-tum-duga Bau Bau, a goddess identified with Gula. Four non-Semitic names of Gula follow, of which that in line 31 is the most interesting:-- 31. Gašan-ti-dibba Nin-tin-guua Gula "the lady saving from death." 33. Gašan-ki-gal Ereš-ki-gala Allatu Persephone. 36. U-mu-zi-da Nin-giš-zi-da Nin-giš-zida "the lord of the everlasting tree." 37. U-urugal Ne-eri-gal Nerigal Nergal. 42. Mulu-hursag Galu-hursag Amurru the Amorite god. 43. Gašan-gu-edina Nin-gu-edina (apparently the consort of Amurru). In all probability this list is one of comparatively late date, though its chronological position with regard to the others is wholly uncertain--it may not be later, and may even be earlier, than those beginning with Anu, the god of the heavens. The important thing about it is, that it begins with /îlu/, god, in general, which is written, in the standard dialect (that of the second column) with the same character as that used for the name of Anu. After this comes Aa or Êa, the god of the earth, and his consort, followed by En-lilla, the older Bel--Illinos in Damascius. The name of Êa is repeated again in line 43 and following, where he is apparently re-introduced as the father of Merodach, whose names immediately follow. This peculiarity is also found in other lists of gods and is undoubtedly a reflection of the history of the Babylonian religion. As this list replaces Anu by /îlu/, it indicates the rule of Enki or Êa, followed by that of Merodach, who, as has been shown, became the chief divinity of the Babylonian pantheon in consequence of Babylon having become the capital of the country. CHAPTER IV THE PRINCIPAL GODS OF THE BABYLONIANS AND ASSYRIANS Anu. The name of this divinity is derived from the Sumero-Akkadian /ana/, "heaven," of which he was the principal deity. He is called the father of the great gods, though, in the creation-story, he seems to be described as the son of Anšar and Kišar. In early names he is described as the father, creator, and god, probably meaning the supreme being. His consort was Anatu, and the pair are regarded in the lists as the same as the Lahmu and Lahame of the creation-story, who, with other deities, are also described as gods of the heavens. Anu was worshipped at Erech, along with Ištar. Ea. Is given as if it were the /Semitic/ equivalent of /Enki/, "the lord of the earth," but it would seem to be really a Sumerian word, later written /Ae/, and certain inscriptions suggest that the true reading was /Aa/. His titles are "king of the Abyss, creator of everything, lord of all," the first being seemingly due to the fact that Aa is a word which may, in its reduplicate form, mean "waters," or if read /Êa/, "house of water." He also, like Anu, is called "father of the gods." As this god was likewise "lord of deep wisdom," it was to him that his son Merodach went for advice whenever he was in doubt. On account of his knowledge, he was the god of artisans in general-- potters, blacksmiths, sailors, builders, stone-cutters, gardeners, seers, barbers, farmers, etc. This is the Aos (a form which confirms the reading Aa) of Damascius, and the Oannes of the extracts from Berosus, who states that he was "a creature endowed with reason, with a body like that of a fish, and under the fish's head another head, with feet below, like those of a man, with a fish's tail." This description applies fairly well to certain bas-reliefs from Nimroud in the British Museum. The creature described by Berosus lived in the Persian Gulf, landing during the day to teach the inhabitants the building of houses and temples, the cultivation of useful plants, the gathering of fruits, and also geometry, law, and letters. From him, too, came the account of the beginning of things referred to in chapter III. which, in the original Greek, is preceded by a description of the composite monsters said to have existed before Merodach assumed the rule of the universe. The name of his consort, Damkina or Dawkina, probably means "the eternal spouse," and her other names, /Gašan-ki/ (Sumerian dialectic) and /Nin-ki/ (non-dialectic), "Lady of the earth," sufficiently indicates her province. She is often mentioned in the incantations with Êa. The forsaking of the worship of Êa as chief god for that of Merodach seems to have caused considerable heartburning in Babylonia, if we may judge from the story of the Flood, for it was on account of his faithfulness that Utnipištim, the Babylonian Noah, attained to salvation from the Flood and immortality afterwards. All through this adventure it was the god Êa who favoured him, and afterwards gave him immortality like that of the gods. There is an interesting Sumerian text in which the ship of Êa seems to be described, the woods of which its various parts were formed being named, and in it, apparently, were Enki (Êa), Damgal-nunna (Damkina), his consort, Asari-lu-duga (Merodach), In-ab (or Ineš), the pilot of Êridu (Êa's city), and Nin-igi-nagar-sir, "the great architect of heaven":-- "May the ship before thee bring fertility, May the ship after thee bring joy, In thy heart may it make joy of heart . . . ." Êa was the god of fertility, hence this ending to the poetical description of the ship of Êa. Bel. The deity who is mentioned next in order in the list given above is the "older Bel," so called to distinguish him from Bel-Merodach. His principal names were /Mullil/ (dialectic) or /En-lilla/[*] (standard speech), the /Illinos/ of Damascius. His name is generally translated "lord of mist," so-called as god of the underworld, his consort being /Gašan-lil/ or /Nan-lilla/, "the lady of the mist," in Semitic Babylonian /Bêltu/, "the Lady," par excellence. Bel, whose name means "the lord," was so called because he was regarded as chief of the gods. As there was considerable confusion in consequence of the title Bel having been given to Merodach, Tiglath-pileser I. (about 1200 B.C.) refers to him as the "older Bel" in describing the temple which he built for him at Aššur. Numerous names of men compounded with his occur until the latest times, implying that, though the favourite god was Merodach, the worship of Bel was not forgotten, even at Babylon-- that he should have been adored at his own city, Niffur, and at Dur- Kuri-galzu, where Kuri-galzu I. built a temple for "Bel, the lord of the lands," was naturally to be expected. Being, like Êa, a god of the earth, he is regarded as having formed a trinity with Anu, the god of heaven, and Êa, the god of the deep, and prayer to these three was as good as invoking all the gods of the universe. Classification of the gods according to the domain of their power would naturally take place in a religious system in which they were all identified with each other, and this classification indicates, as Jastrow says, a deep knowledge of the powers of nature, and a more than average intelligence among the Babylonians--indeed, he holds it as a proof that, at the period of the older empire, there were schools and students who had devoted themselves to religious speculation upon this point. He also conjectures that the third commandment of the Law of Moses was directed against this doctrine held by the Babylonians. [*] Ordinarily pronounced /Illila/, as certain glosses and Damascius's /Illinos/ (for /Illilos/) show. Beltis. This goddess was properly only the spouse of the older Bel, but as /Bêltu/, her Babylonian name, simply meant "lady" in general (just as /Bêl/ or /bêlu/ meant "lord"), it became a title which could be given to any goddess, and was in fact borne by Zer-panîtum, Ištar, Nanaa, and others. It was therefore often needful to add the name of the city over which the special /Bêltu/ presided, in order to make clear which of them was meant. Besides being the title of the spouse of the older Bel, having her earthly seat with him in Niffur and other less important shrines, the Assyrians sometimes name Bêltu the spouse of Aššur, their national god, suggesting an identification, in the minds of the priests, with that deity. Ênu-rêštu or Nirig.[*] Whether /Ênu-rêštu/ be a translation of /Nirig/ or not, is uncertain, but not improbable, the meaning being "primeval lord," or something similar, and "lord" that of the first element, /ni/, in the Sumerian form. In support of this reading and rendering may be quoted the fact, that one of the descriptions of this divinity is /ašsarid îlani âhê-šu/, "the eldest of the gods his brothers." It is noteworthy that this deity was a special favourite among the Assyrians, many of whose kings, to say nothing of private persons, bore his name as a component part of theirs. In the bilingual poem entitled /Ana-kime gimma/ ("Formed like Anu"), he is described as being the son of Bel (hence his appearance after Bel in the list printed above), and in the likeness of Anu, for which reason, perhaps, his divinity is called "Anuship." Beginning with words praising him, it seems to refer to his attitude towards the gods of hostile lands, against whom, apparently, he rode in a chariot of the sacred lapis-lazuli. Anu having endowed him with terrible glory, the gods of the earth feared to attack him, and his onrush was as that of a storm-flood. By the command of Bel, his course was directed towards Ê-kur, the temple of Bel at Niffur. Here he was met by Nusku, the supreme messenger of Bel, who, with words of respect and of praise, asks him not to disturb the god Bel, his father, in his seat, nor make the gods of the earth tremble in Upšukennaku (the heavenly festival-hall of the gods), and offers him a gift.[†] It will thus be seen that Ênu-rêštu was a rival to the older Bel, whose temple was the great tower in stages called Ê-kura, in which, in all probability, Ê-šu-me-du, the shrine of Ênu-rêštu, was likewise situated. The inscriptions call him "god of war," though, unlike Nergal, he was not at the same time god of disease and pestilence. To all appearance he was the god of the various kinds of stones, of which another legend states that he "determined their fate." He was "the hero, whose net overthrows the enemy, who summons his army to plunder the hostile land, the royal son who caused his father to bow down to him from afar." "The son who sat not with the nurse, and eschewed(?) the strength of milk," "the offspring who did not know his father." "He rode over the mountains and scattered seed--unanimously the plants proclaimed his name to their dominion, among them like a great wild bull he raises his horns." [*] /Ênu-rêštu/ is the reading which I have adopted as the Semitic Babylonian equivalent of the name of this divinity, in consequence of the Aramaic transcription given by certain contract-tablets discovered by the American expedition to Niffer, and published by Prof. Clay of Philadelphia. [†] The result of this request is not known, in consequence of the defective state of the tablets. Many other interesting descriptions of the deity Nirig (generally read Nin-ip) occur, and show, with those quoted here, that his story was one of more than ordinary interest. Nusku. This deity was especially invoked by the Assyrian kings, but was in no wise exclusively Assyrian, as is shown by the fact that his name occurs in many Babylonian inscriptions. He was the great messenger of the gods, and is variously given as "the offspring of the abyss, the creation of Êa," and "the likeness of his father, the first-born of Bel." As Gibil, the fire-god, has likewise the same diverse parentage, it is regarded as likely that these two gods were identical. Nusku was the god whose command is supreme, the counsellor of the great gods, the protector of the Igigi (the gods of the heavens), the great and powerful one, the glorious day, the burning one, the founder of cities, the renewer of sanctuaries, the provider of feasts for all the Igigi, without whom no feast took place in Ê-kura. Like Nebo, he bore the glorious spectre, and it was said of him that he attacked mightily in battle. Without him the sun-god, the judge, could not give judgment. All this points to the probability, that Nusku may not have been the fire-god, but the brother of the fire-god, i.e. either flame, or the light of fire. The sun-god, without light, could not see, and therefore could not give judgment: no feast could be prepared without fire and its flame. As the evidence of the presence of the shining orbs in the heavens--the light of their fires--he was the messenger of the gods, and was honoured accordingly. From this idea, too, he became their messenger in general, especially of Bel-Merodach, the younger Bel, whose requests he carried to the god Êa in the Deep. In one inscription he is identified with Nirig or Ênu-rêštu, who is described above. Merodach. Concerning this god, and how he arose to the position of king of all the gods of heaven, has been fully shown in chapter III. Though there is but little in his attributes to indicate any connection with Šamaš, there is hardly any doubt that he was originally a sun-god, as is shown by the etymology of his name. The form, as it has been handed down to us, is somewhat shortened, the original pronunciation having been /Amar-uduk/, "the young steer of day," a name which suggests that he was the morning sun. Of the four names given at the end of chapter III., two--"lord of Babylon," and "lord god of heaven and earth,"--may be regarded as expressing his more well-known attributes. /En-ab-šar- u/, however, is a provisional, though not impossible, reading and rendering, and if correct, the "36,000 wild bulls" would be a metaphorical way of speaking of "the 36,000 heroes," probably meaning the gods of heaven in all their grades. The signification of /En- bilulu/ is unknown. Like most of the other gods of the Babylonian pantheon, however, Merodach had many other names, among which may be mentioned /Asari/, which has been compared with the Egyptian Osiris, /Asari-lu-duga/, "/Asari/ who is good," compared with Osiris Unnefer; /Namtila/, "life", /Tutu/, "begetter (of the gods), renewer (of the gods)," /Šar-azaga/, "the glorious incantation," /Mu-azaga/, "the glorious charm," and many others. The last two refer to his being the god who, by his kindness, obtained from his father Êa, dwelling in the abyss, those charms and incantations which benefited mankind, and restored the sick to health. In this connection, a frequent title given to him is "the merciful one," but most merciful was he in that he spared the lives of the gods who, having sided with Taiwath, were his enemies, as is related in the tablet of the fifty-one names. In connection with the fight he bore also the names, "annihilator of the enemy," "rooter out of all evil," "troubler of the evil ones," "life of the whole of the gods." From these names it is clear that Merodach, in defeating Tiawath, annihilated, at the same time, the spirit of evil, Satan, the accuser, of which she was, probably, the Babylonian type. But unlike the Saviour in the Christian creed, he saved not only man, at that time uncreated, but the gods of heaven also. As "king of the heavens," he was identified with the largest of the planets, Jupiter, as well as with other heavenly bodies. Traversing the sky in great zigzags, Jupiter seemed to the Babylonians to superintend the stars, and this was regarded as emblematic of Merodach shepherding them--"pasturing the gods like sheep," as the tablet has it. A long list of gods gives as it were the court of Merodach, held in what was apparently a heavenly /Ê-sagila/, and among the spiritual beings mentioned are /Minâ-îkul-bêli/ and /Minâ-ištî-bêli/, "what my lord has eaten," and "what has my lord drunk," /Nadin-mê-gati/, "he who gives water for the hands," also the two door-keepers, and the four dogs of Merodach, wherein people are inclined to see the four satellites of Jupiter, which, it is thought, were probably visible to certain of the more sharp-sighted stargazers of ancient Babylonia. These dogs were called /Ukkumu/, /Akkulu/, /Ikšsuda/, and /Iltebu/, "Seizer," "Eater," "Grasper," and "Holder." Images of these beings were probably kept in the temple of Ê-sagila at Babylon. Zer-panîtum. This was the name of the consort of Merodach, and is generally read Sarp(b)anitum--a transcription which is against the native orthography and etymology, namely, "seed-creatress" (Zer-banîtum). The meaning attributed to this word is partly confirmed by another name which Lehmann has pointed out that she possessed, namely, /Erua/ or /Aru'a/, who, in an inscription of Antiochus Soter (280-260 B.C.) is called "the queen who produces birth," but more especially by the circumstance, that she must be identical with Aruru, who created the seed of mankind along with Merodach. Why she was called "the lady of the abyss," and elsewhere "the voice of the abyss" (/Me-abzu/) is not known. Zer-panîtum was no mere reflection of Merodach, but one of the most important goddesses in the Babylonian pantheon. The tendency of scholars has been to identify her with the moon, Merodach being a solar deity and the meaning "silvery"--/Sarpanitum/, from /sarpu/, one of the words for "silver," was regarded as supporting this idea. She was identified with the Elamite goddess named Elagu, and with the Lahamum of the island of Bahrein, the Babylonian Tilmun. Nebo and Tašmêtum. As "the teacher" and "the hearer" these were among the most popular of the deities of Babylonia and Assyria. Nebo (in Semitic Babylonian Nabû) was worshipped at the temple-tower known as Ê-zida, "the ever- lasting house," at Borsippa, now the Birs Nimroud, traditionally regarded as the site of the Tower of Babel, though that title, as has already been shown, would best suit the similar structure known as Ê-sagila, "the house of the high head," in Babylon itself. In composition with men's names, this deity occurs more than any other, even including Merodach himself--a clear indication of the estimation in which the Babylonians and Assyrians held the possession of knowledge. The character with which his name is written means, with the pronunciation of /ak/, "to make," "to create," "to receive," "to proclaim," and with the pronunciation of /me/, "to be wise," "wisdom," "open of ear," "broad of ear," and "to make, of a house," the last probably referring to the design rather than to the actual building. Under the name of /Dim-šara/ he was "the creator of the writing of the scribes," as /Ni-zu/, "the god who knows" (/zu/, "to know"), as /Mermer/, "the speeder(?) of the command of the gods"--on the Sumerian side indicating some connection with Addu or Rimmon, the thunderer, and on the Semitic side with Ênu-rêštu, who was one of the gods' messengers. A small fragment in the British Museum gave his attributes as god of the various cities of Babylonia, but unfortunately their names are lost or incomplete. From what remains, however, we see that Nebo was god of ditching(?), commerce(?), granaries(?), fasting(?), and food; it was he who overthrew the land of the enemy, and who protected planting; and, lastly, he was god of Borsippa. The worship of Nebo was not always as popular as it became in the later days of the Babylonian empire and after its fall, and Jastrow is of opinion that Hammurabi intentionally ignored this deity, giving the preference to Merodach, though he did not suppress the worship. Why this should have taken place is not by any means certain, for Nebo was a deity adored far and wide, as may be gathered from the fact that there was a mountain bearing his name in Moab, upon which Moses--also an "announcer," adds Jastrow--died. Besides the mountain, there was a city in Moab so named, and another in Judæa. That it was the Babylonian Nebo originally is implied by the form--the Hebrew corresponding word is /nabi/. How old the worship of Tašmêtum, his consort, is, is doubtful, but her name first occurs in a date of the reign of Hammurabi. Details concerning her attributes are rare, and Jastrow regards this goddess as the result of Babylonian religious speculations. It is noteworthy that her worship appears more especially in later times, but it may be doubted whether it is a product of those late times, especially when we bear in mind the remarkable seal-impression on an early tablet of 3500-4500 B.C., belonging to Lord Amherst of Hackney, in which we see a male figure with wide-open mouth seizing a stag by his horns, and a female figure with no mouth at all, but with very prominent ears, holding a bull in a similar manner. Here we have the "teacher" and the "hearer" personified in a very remarkable manner, and it may well be that this primitive picture shows the idea then prevailing with regard to these two deities. It is to be noted that the name of Tašmêtum has a Sumerian equivalent, namely, /Kurnun/, and that the ideograph by which it is represented is one whose general meaning seems to be "to bind," perhaps with the additional signification of "to accomplish," in which case "she who hears" would also be "she who obeys." Šamaš and his consort. At all times the worship of the sun in Babylonia and Assyria was exceedingly popular, as, indeed, was to be expected from his importance as the greatest of the heavenly bodies and the brightest, without whose help men could not live, and it is an exceedingly noteworthy fact that this deity did not become, like Ra in Egypt, the head of the pantheon. This place was reserved for Merodach, also a sun-god, but possessing attributes of a far wider scope. Šamaš is mentioned as early as the reign of Ê-anna-tum, whose date is set at about 4200 B.C., and at this period his Semitic name does not, naturally, occur, the character used being /Utu/, or, in its longer form, /Utuki/. It is worthy of note that, in consequence of the Babylonian idea of evolution in the creation of the world, less perfect beings brought forth those which were more perfect, and the sun was therefore the offspring of Nannara or Sin, the moon. In accordance with the same idea, the day, with the Semites, began with the evening, the time when the moon became visible, and thus becomes the offspring of the night. In the inscriptions Šamaš is described as "the light of things above and things below, the illuminator of the regions," "the supreme judge of heaven and earth," "the lord of living creatures, the gracious one of the lands." Dawning in the foundation of the sky, he opened the locks and threw wide the gates of the high heavens, and raised his head, covering heaven and earth with his splendour. He was the constantly righteous in heaven, the truth within the ears of the lands, the god knowing justice and injustice, righteousness he supported upon his shoulders, unrighteousness he burst asunder like a leather bond, etc. It will thus be seen, that the sun-god was the great god of judgment and justice--indeed, he is constantly alluded to as "the judge," the reason in all probability being, that as the sun shines upon the earth all day long, and his light penetrates everywhere, he was regarded as the god who knew and investigated everything, and was therefore best in a position to judge aright, and deliver a just decision. It is for this reason that his image appears at the head of the stele inscribed with Hammurabi's laws, and legal ceremonies were performed within the precincts of his temples. The chief seats of his worship were the great temples called Ê-babbara, "the house of great light," in the cities of Larsa and Sippar. The consort of Šamaš was Aa, whose chief seat was at Sippar, side by side with Šamaš. Though only a weak reflex of the sun-god, her worship was exceedingly ancient, being mentioned in an inscription of Man-ištusu, who is regarded as having reigned before Sargon of Agadé. From the fact that, in one of the lists, she has names formed by reduplicating the name of the sun-god, /Utu/, she would seem once to have been identical with him, in which case it may be supposed that she personified the setting sun--"the double sun" from the magnified disc which he presents at sunset, when, according to a hymn to the setting sun sung at the temple at Borsippa, Aa, in the Sumerian line Kur-nirda, was accustomed to go to receive him. According to the list referred to above, Aa, with the name of Burida in Sumerian, was more especially the consort of Ša-zu, "him who knows the heart," one of the names of Merodach, who was probably the morning sun, and therefore the exact counterpart of the sun at evening. Besides Šamaš and Utu, the latter his ordinary Sumerian name, the sun- god had several other non-Semitic names, including /Gišnu/,[*] "the light," /Ma-banda-anna/, "the bark of heaven," /U-ê/, "the rising sun," /Mitra/, apparently the Persian Mithra; /Ume-šimaš/ and Nahunda, Elamite names, and Sahi, the Kassite name of the sun. He also sometimes bears the names of his attendants Kittu and Mêšaru, "Truth" and "Righteousness," who guided him upon his path as judge of the earth. [*] It is the group expressing this word which is used for Šamaš in the name of Šamaš-šum-ukîn (Saosduchinos), the brother of Aššur- bani-âpli (Assurbanipal). The Greek equivalent implies the pronunciation /Šawaš/, as well as /Šamaš/. Tammuz and Ištar. The date of the rise of the myth of Tammuz is uncertain, but as the name of this god is found on tablets of the time of Lugal-anda and Uru-ka-gina (about 3500 B.C.), it can hardly be of later date than 4000 B.C., and may be much earlier. As he is repeatedly called "the shepherd," and had a domain where he pastured his flock, Professor Sayce sees in Tammuz "Daonus or Daos, the shepherd of Pantibibla," who, according to Berosus, ruled in Babylonia for 10 /sari/, or 36,000 years, and was the sixth king of the mythical period. According to the classic story, the mother of Tammuz had unnatural intercourse with her own father, being urged thereto by Aphrodite whom she had offended, and who had decided thus to avenge herself. Being pursued by her father, who wished to kill her for this crime, she prayed to the gods, and was turned into a tree, from whose trunk Adonis was afterwards born. Aphrodite was so charmed with the infant that, placing him in a chest, she gave him into the care of Persephone, who, however, when she discovered what a treasure she had in her keeping, refused to part with him again. Zeus was appealed to, and decided that for four months in the year Adonis should be left to himself, four should be spent with Aphrodite, and four with Persephone, and six with Aphrodite on earth. He was afterwards slain, whilst hunting, by a wild boar. Nothing has come down to us as yet concerning this legend except the incident of his dwelling in Hades, whither Ištar, the Babylonian Venus, went in search of him. It is not by any means unlikely, however, that the whole story existed in Babylonia, and thence spread to Phœnicia, and afterwards to Greece. In Phœnicia it was adapted to the physical conditions of the country, and the place of Tammuz's encounter with the boar was said to be the mountains of Lebanon, whilst the river named after him, Adonis (now the Nahr Ibrahim), which ran red with the earth washed down by the autumn rains, was said to be so coloured in consequence of being mingled with his blood. The descent of Tammuz to the underworld, typified by the flowing down of the earth-laden waters of the rivers to the sea, was not only celebrated by the Phœnicians, but also by the Babylonians, who had at least two series of lamentations which were used on this occasion, and were probably the originals of those chanted by the Hebrew women in the time of Ezekiel (about 597 B.C.). Whilst on earth, he was the one who nourished the ewe and her lamb, the goat and her kid, and also caused them to be slain--probably in sacrifice. "He has gone, he has gone to the bosom of the earth," the mourners cried, "he will make plenty to overflow for the land of the dead, for its lamentations for the day of his fall, in the unpropitious month of his year." There was also lamentation for the cessation of the growth of vegetation, and one of these hymns, after addressing him as the shepherd and husband of Ištar, "lord of the underworld," and "lord of the shepherd's seat," goes on to liken him to a germ which has not absorbed water in the furrow, whose bud has not blossomed in the meadow; to the sapling which has not been planted by the watercourse, and to the sapling whose root has been removed. In the "Lamentations" in the Manchester Museum, Ištar, or one of her devotees, seems to call for Tammuz, saying, "Return, my husband," as she makes her way to the region of gloom in quest of him. Ereš-ê-gala, "the lady of the great house" (Persephone), is also referred to, and the text seems to imply that Ištar entered her domain in spite of her. In this text other names are given to him, namely, /Tumu-giba/, "son of the flute," /Ama-elaggi/, and /Ši-umunnagi/, "life of the people." The reference to sheep and goats in the British Museum fragment recalls the fact that in an incantation for purification the person using it is told to get the milk of a yellow goat which has been brought forth in the sheep-fold of Tammuz, recalling the flocks of the Greek sun-god Helios. These were the clouds illuminated by the sun, which were likened to sheep--indeed, one of the early Sumerian expressions for "fleece" was "sheep of the sky." The name of Tammuz in Sumerian is Dumu-zi, or in its rare fullest form, Dumu-zida, meaning "true" or "faithful son." There is probably some legend attached to this which is at present unknown. In all probability Ištar, the spouse of Tammuz, is best known from her descent into Hades in quest of him when with Persephone (Ereš-ki-gal) in the underworld. In this she had to pass through seven gates, and an article of clothing was taken from her at each, until she arrived in the underworld quite naked, typifying the teaching, that man can take nothing away with him when he departs this life. During her absence, things naturally began to go wrong upon the earth, and the gods were obliged to intervene, and demand her release, which was ultimately granted, and at each gate, as she returned, the adornments which she had left were given back to her. It is uncertain whether the husband whom she sought to release was set free, but the end of the inscription seems to imply that Ištar was successful in her mission. In this story she typifies the faithful wife, but other legends show another side of her character, as in that of Gilgameš, ruler of her city Erech, to whom she makes love. Gilgameš, however, knowing the character of the divine queen of his city too well, reproaches her with her treatment of her husband and her other lovers--Tammuz, to whom, from year to year, she caused bitter weeping; the bright coloured Allala bird, whom she smote and broke his wings; the lion perfect in strength, in whom she cut wounds "by sevens"; the horse glorious in war, to whom she caused hardship and distress, and to his mother Silili bitter weeping; the shepherd who provided for her things which she liked, whom she smote and changed to a jackal; Išullanu, her father's gardener, whom she tried, apparently, to poison, but failing, she smote him, and changed him to a statue(?). On being thus reminded of her misdeeds, Ištar was naturally angry, and, ascending to heaven, complained to her father Anu and her mother Anatu, the result being, that a divine bull was sent against Gilgameš and Enki-du, his friend and helper. The bull, however, was killed, and a portion of the animal having been cut off, Enki-du threw it at the goddess, saying at the same time that, if he could only get hold of her, he would treat her similarly. Apparently Ištar recognised that there was nothing further to be done in the matter, so, gathering the hand-maidens, pleasure- women and whores, in their presence she wept over the portion of the divine bull which had been thrown at her. The worship of Ištar, she being the goddess of love and war, was considerably more popular than that of her spouse, Tammuz, who, as among the western Semitic nations, was adored rather by the women than the men. Her worship was in all probability of equal antiquity, and branched out, so to say, in several directions, as may be judged by her many names, each of which had a tendency to become a distinct personality. Thus the syllabaries give the character which represents her name as having also been pronounced /Innanna/, /Ennen/, and /Nin/, whilst a not uncommon name in other inscriptions is /Ama-Innanna/, "mother Ištar." The principal seat of her worship in Babylonia was at Erech, and in Assyria at Nineveh--also at Arbela, and many other places. She was also honoured (at Erech and elsewhere) under the Elamite names of Tišpak and Šušinak, "the Susian goddess." Nina. From the name /Nin/, which Ištar bore, there is hardly any doubt that she acquired the identification with Nina, which is provable as early as the time of the Lagašite kings, Lugal-anda and Uru-ka-gina. As identified with Aruru, the goddess who helped Merodach to create mankind, Ištar was also regarded as the mother of all, and in the Babylonian story of the Flood, she is made to say that she had begotten man, but like "the sons of the fishes," he filled the sea. Nina, then, as another form of Ištar, was a goddess of creation, typified in the teeming life of the ocean, and her name is written with a character standing for a house or receptacle, with the sign for "fish" within. Her earliest seat was the city of Nina in southern Babylonia, from which place, in all probability, colonists went northwards, and founded another shrine at Nineveh in Assyria, which afterwards became the great centre of her worship, and on this account the city was called after her Ninaa or Ninua. As their tutelary goddess, the fishermen in the neighbourhood of the Babylonian Nina and Lagaš were accustomed to make to her, as well as to Innanna or Ištar, large offerings of fish. As the masculine deities had feminine forms, so it is not by any means improbable that the goddesses had masculine forms, and if that be the case, we may suppose that it was a masculine counterpart of Nina who founded Nineveh, which, as is well known, is attributed to Ninos, the same name as Nina with the Greek masculine termination. Nin-Gursu. This deity is principally of importance in connection with the ancient Babylonian state of Lagaš, the home of an old and important line of kings and viceroys, among the latter being the celebrated Gudea, whose statues and inscribed cylinders now adorn the Babylonian galleries of the Louvre at Paris. His name means "Lord of Girsu," which was probably one of the suburbs, and the oldest part, of Lagaš. This deity was son of En-lila or Bêl, and was identified with Nirig or Ênu-rêštu. To all appearance he was a sun-deity. The dialectic form of his name was /U-Mersi/, of which a variant, /En-Mersi/, occurs in an incantation published in the fourth volume of the /Cuneiform Inscriptions of Western Asia/, pl. 27, where, for the Sumerian "Take a white kid of En-Mersi," the Semitic translation is "of Tammuz," showing that he was identified with the latter god. In the second volume of the same work Nin-Girsu is given as the pronunciation of the name of the god of agriculturalists, confirming this identification, Tammuz being also god of agriculture. Bau. This goddess at all times played a prominent part in ancient Babylonian religion, especially with the rulers before the dynasty of Hammurabi. She was the "mother" of Lagaš, and her temple was at Uru-azaga, a district of Lagaš, the chief city of Nin-Girsu, whose spouse she was. Like Nin-Girsu, she planted (not only grain and vegetation, but also the seed of men). In her character of the goddess who gave life to men, and healed their bodies in sickness, she was identified with Gula, one of those titles is "the lady saving from death". Ga-tum-duga, whose name probably means "making and producing good," was also exceedingly popular in ancient times, and though identified with Bau, is regarded by Jastrow has having been originally distinct from her. Ereš-ki-gal or Allatu. As the prototype of Persephone, this goddess is one of much importance for comparative mythology, and there is a legend concerning her of considerable interest. The text is one of those found at Tel-el- Armana, in Egypt, and states that the gods once made a feast, and sent to Ereš-ki-gal, saying that, though they could go down to her, she could not ascend to them, and asking her to send a messenger to fetch away the food destined for her. This she did, and all the gods stood up to receive her messenger, except one, who seems to have withheld this token of respect. The messenger, when he returned, apparently related to Ereš-ki-gal what had happened, and angered thereat, she sent him back to the presence of the gods, asking for the delinquent to be delivered to her, that she might kill him. The gods then discussed the question of death with the messenger, and told him to take to his mistress the god who had not stood up in his presence. When the gods were brought together, that the culprit might be recognised, one of them remained in the background, and on the messenger asking who it was who did not stand up, it was found to be Nerigal. This god was duly sent, but was not at all inclined to be submissive, for instead of killing him, as she had threatened, Ereš- ki-gal found herself seized by the hair and dragged from her throne, whilst the death-dealing god made ready to cut off her head. "Do not kill me, my brother, let me speak to thee," she cried, and on his loosing his hold upon her hair, she continued, "thou shalt be my husband, and I will be thy wife--I will cause you to take dominion in the wide earth. I will place the tablet of wisdom in thine hand--thou shalt be lord, I will be lady." Nerigal thereupon took her, kissed her, and wiped away her tears, saying, "Whatever thou hast asked me for months past now receives assent." Ereš-ki-gal did not treat her rival in the affections of Tammuz so gently when Ištar descended to Hades in search of the "husband of her youth." According to the story, not only was Ištar deprived of her garments and ornaments, but by the orders of Ereš-ki-gal, Namtar smote her with disease in all her members. It was not until the gods intervened that Ištar was set free. The meaning of her name is "lady of the great region," a description which is supposed to apply to Hades, and of which a variant, Ereš-ki-gal, "lady of the great house," occurs in the Hymns to Tammuz in the Manchester Museum. Nergal. This name is supposed to mean "lord of the great habitation," which would be a parallel to that of his spouse Ereš-ki-gal. He was the ruler of Hades, and at the same time god of war and of disease and pestilence. As warrior, he naturally fought on the side of those who worshipped him, as in the phrase which describes him as "the warrior, the fierce storm-flood overthrowing the land of the enemy." As pointed out by Jastrow, he differs from Nirig, who was also a god of war, in that he symbolises, as god of disease and death, the misery and destruction which accompany the strife of nations. It is in consequence of this side of his character that he appears also as god of fire, the destroying element, and Jensen says that Nerigal was god of the midday or of the summer sun, and therefore of all the misfortunes caused by an excess of his heat. The chief centre of his worship was Cuthah (/Kutû/, Sumerian /Gudua/) near Babylon, now represented by the mounds of Tel Ibrahim. The identity with the Greek Aries and the Roman Mars is proved by the fact that his planet was /Muštabarrû-mûtanu/, "the death-spreader," which is probably the name of Mars in Semitic Babylonian. Amurru. Although this is not by any means a frequent name among the deities worshipped in Babylonia, it is worthy of notice on account of its bearing upon the date of the compilation of the tablet which has been taken as a basis of this list of gods. He was known as "Lord of the mountains," and his worship became very popular during the period of the dynasty to which Hammurabi belonged--say from 2200 to 1937 B.C., when Amurru was much combined with the names of men, and is found both on tablets and cylinder-seals. The ideographic manner of writing it is /Mar-tu/, a word that is used for /Amurru/, the land of the Amorites, which stood for the West in general. Amorites had entered Babylonia in considerable numbers during this period, so that there is but little doubt that his popularity was largely due to their influence, and the tablet containing these names was probably drawn up, or at least had the Semitic equivalents added, towards the beginning of that period. Sin or Nannara. The cult of the moon-god was one of the most popular in Babylonia, the chief seat of his worship being at Uru (now Muqayyar) the Biblical Ur of the Chaldees. The origin of the name Sin is unknown, but it is thought that it may be a corruption of Zu-ena, "knowledge-lord," as the compound ideograph expressing his name may be read and translated. Besides this compound ideograph, the name of the god Sin was also expressed by the character for "30," provided with the prefix of divinity, an ideograph which is due to the thirty days of the month, and is thought to be of late date. With regard to Nannar, Jastrow explains it as being for Narnar, and renders it "light-producer." In a long hymn to this god he is described in many lines as "the lord, prince of the gods, who in heaven alone is supreme," and as "father Nannar." Among his other descriptive titles are "great Anu" (Sum. /ana gale/, Semitic Bab. /Anu rabû/)--another instance of the identification of two deities. He was also "lord of Ur," "lord of the temple Gišnu-gala," "lord of the shining crown," etc. He is also said to be "the mighty steer whose horns are strong, whose limbs are perfect, who is bearded with a beard of lapis-stone,[*] who is filled with beauty and fullness (of splendour)." [*] Probably of the colour of lapis only, not made of the stone itself. Besides Babylonia and Assyria, he was also worshipped in other parts of the Semitic east, especially at Harran, to which city Abraham migrated, scholars say, in consequence of the patron-deity being the same as at Ur of the Chaldees, where he had passed the earlier years of his life. The Mountain of Sinai and the Desert of Sin, both bear his name. According to king Dungi (about 2700 B.C.), the spouse of Sin or Nannara was Nin-Uruwa, "the lady of Ur." Sargon of Assyria (722-705 B.C.) calls her Nin-gala. Addu or Rammanu. The numerous names which Hadad bears in the inscriptions, both non- Semitic and Semitic, testify to the popularity which this god enjoyed at all times in Babylonia. Among his non-Semitic names may be mentioned Mer, Mermer, Muru, all, it may be imagined, imitative. Addu is explained as being his name in the Amorite language, and a variant form, apparently, which has lost its first syllable, namely, Dadu, also appears--the Assyrians seem always to have used the terminationless form of Addu, namely, Adad. In all probability Addu, Adad, and Dadu are derived from the West Semitic Hadad, but the other name, Rammanu, is native Babylonian, and cognate with Rimmon, which is thus shown by the Babylonian form to mean "the thunderer," or something similar. He was the god of winds, storms, and rain, feared on account of the former, and worshipped, and his favour sought, on account of the last. In his name Birqu, he appears as the god of lightning, and Jastrow is of opinion, that he is sometimes associated on that account with Šamaš, both of them being (although in different degrees) gods of light, and this is confirmed by the fact that, in common with the sun-god, he was called "god of justice." In the Assyrian inscriptions he appears as a god of war, and the kings constantly compare the destruction which their armies had wrought with that of "Adad the inundator." For them he was "the mighty one, inundating the regions of the enemy, lands and houses," and was prayed to strike the land of the person who showed hostility to the Assyrian king, with evil-working lightning, to throw want, famine, drought, and corpses therein, to order that he should not live one day longer, and to destroy his name and his seed in the land. The original seat of his worship was Muru in South Babylonia, to which the patesi of Girsu in the time of Ibi-Sin sent grain as an offering. Its site is unknown. Other places (or are they other names of the same?) where he was worshipped were Ennigi and Kakru. The consort of Addu was Šala, whose worship was likewise very popular, and to whom there were temples, not only in Babylonia and Assyria, but also in Elam, seemingly always in connection with Addu. Aššur. In all the deities treated of above, we see the chief gods of the Babylonian and Assyrian pantheon, which were worshipped by both peoples extensively, none of them being specifically Assyrian, though worshipped by the Assyrians. There was one deity, however, whose name will not be found in the Babylonian lists of gods, namely, Aššur, the national god of Assyria, who was worshipped in the city of Aššur, the old capital of the country. From this circumstance, it may be regarded as certain, that Aššur was the local god of the city whose name he bore, and that he attained to the position of chief god of the Assyrian pantheon in the same way as Merodach became king of the gods in Babylonia--namely, because Aššur was the capital of the country. His acceptance as chief divinity, however, was much more general than that of Merodach, as temples to him were to be found all over the Assyrian kingdom--a circumstance which was probably due to Assyria being more closely united in itself than Babylonia, causing his name to arouse patriotic feelings wherever it might be referred to. This was probably partly due to the fact, that the king in Assyria was more the representative of the god than in Babylonia, and that the god followed him on warlike expeditions, and when engaged in religious ceremonies--indeed, it is not by any means improbable that he was thought to follow him wherever he went. On the sculptures he is seen accompanying him in the form of a circle provided with wings, in which is shown sometimes a full-length figure of the god in human form, sometimes the upper part only, facing towards and drawing his bow against the foe. In consequence of its general appearance, the image of the god has been likened to the sun in eclipse, the far-stretching wings being thought to resemble the long streamers visible at the moment of totality, and it must be admitted as probable that this may have given the idea of the symbol shown on the sculptures. As a sun-god, and at the same time not the god Šamaš, he resembled the Babylonian Merodach, and was possibly identified with him, especially as, in at least one text, Bêltu (Bêltis) is described as his consort, which would possibly identify Aššur's spouse with Zer-panîtum. The original form of his name would seem to have been Aušar, "water-field," probably from the tract where the city of Aššur was built. His identification with Merodach, if that was ever accepted, may have been due to the likeness of the word to Asari, one of that deity's names. The pronunciation Aššur, however, seems to have led to a comparison with the Anšar of the first tablet of the Creation-story, though it may seem strange that the Assyrians should have thought that their patron-god was a deity symbolising the "host of heaven." Nevertheless, the Greek transcription of Anšar, namely, /Assoros/, given by Damascius, certainly strengthens the indications of the ideograph in this matter. Delitzsch regards the word Aššur, or Ašur, as he reads it, as meaning "holy," and quotes a list of the gods of the city of Nineveh, where the word Aššur occurs three times, suggesting the exclamation "holy, holy, holy," or "the holy, holy, holy one." In all probability, however, the repetition of the name three times simply means that there were three temples dedicated to Aššur in the cities in question.[*] Jastrow agrees with Delitzsch in regarding Ašur as another form of Ašir (found in early Cappadocian names), but he translates it rather as "overseer" or "guardian" of the land and the people--the terminationless form of /aširu/, which has this meaning, and is applied to Merodach. [*] Or there may have been three shrines to Aššur in each temple referred to. As the use of the characters /An-šar/ for the god Aššur only appears at a late date (Jastrow says the eighth century B.C.), this would seem to have been the work of the scribes, who wished to read into the name the earlier signification of Anšar, "the host of heaven," an explanation fully in accord with Jastrow's reasonings with regard to the nature of the deity. As he represented no personification or power of nature, he says, but the general protecting spirit of the land, the king, the army, and the people, the capital of the country could be transferred from Aššur to Calah, from there back to Aššur, and finally to Nineveh, without affecting the position of the protecting god of the land in any way. He needed no temple--though such things were erected to him--he had no need to fear that he should suffer in esteem by the preference for some other god. As the embodiment of the spirit of the Assyrian people the personal side of his being remained to a certain extent in the background. If he was the "host of heaven," all the deities might be regarded as having their being in him. Such was the chief deity of the Assyrians--a national god, grafted on to, but always distinct from, the rest of the pantheon, which, as has been shown, was of Babylonian origin, and always maintained the characteristics and stamp of its origin. The spouse of Aššur does not appear in the historical texts, and her mention elsewhere under the title of Bêltu, "the lady," does not allow of any identification being made. In one inscription, however, Aššuritu is called the goddess, and Aššur the god, of the star Sib-zi- anna, identified by Jensen with Regulus, which was apparently the star of Merodach in Babylonia. This, however, brings us no nearer, for Aššuritu would simply mean "the Assurite (goddess)." The minor divinities. Among the hundreds of names which the lists furnish, a few are worthy of mention, either because of more than ordinary interest, or in consequence of their furnishing the name of some deity, chief in its locality, but identified elsewhere with one of the greater gods. Aa.--This may be regarded either as the god Êa (though the name is written differently), or as the sun-god assuming the name of his consort; or (what is, perhaps, more probable) as a way of writing A'u or Ya'u (the Hebrew Jah), without the ending of the nominative. This last is also found under the form /Aa'u/, /ya'u/, /yau/, and /ya/. Abil-addu.--This deity seems to have attained a certain popularity in later times, especially among immigrants from the West. As "the son of Hadad," he was the equivalent of the Syrian Ben-Hadad. A tablet in New York shows that his name was weakened in form to /Ablada/. Aku, the moon-god among the heavenly bodies. It is this name which is regarded as occurring in the name of the Babylonian king Eri-Aku, "servant of the moon-god," the biblical Arioch (Gen. xiv.). Amma-an-ki, Êa or Aa as lord of heaven and earth. Amna.--A name only found in a syllabary, and assigned to the sun-god, from which it would seem that it is a form of the Egyptian Ammon. Anunitum, the goddess of one of the two Sippars, called Sippar of Anunitum, who was worshipped in the temple Ê-ulmaš within the city of Agadé (Akkad). Sayce identifies, on this account, these two places as being the same. In a list of stars, Anunitum is coupled with Šinunutum, which are explained as (the stars of) the Tigris and Euphrates. These were probably names of Venus as the morning and evening (or evening and morning) star. Apsu.--The deep dissociated from the evil connection with Tiawath, and regarded as "the house of deep wisdom," i.e. the home of the god Êa or Aa. Aruru.--One of the deities of Sippar and Aruru (in the time of the dynasty of Hammurabi called Ya'ruru), of which she was the chief goddess. Aruru was one of the names of the "lady of the gods," and aided Merodach to make the seed of mankind. Bêl.--As this name means "lord," it could be applied, like the Phœnician Baal, to the chief god of any city, as Bêl of Niffur, Bêl of Hursag-kalama, Bêl of Aratta, Bêl of Babylon, etc. This often indicates also the star which represented the chief god of a place. Bêltu.--In the same way Bêltu, meaning "lady," meant also the chief goddess of any place, as "Aruru, lady of the gods of Sippar of Aruru," "Nin-mah, lady of the gods of Ê-mah," a celebrated temple within Babylon, recently excavated by the Germans, "Nin-hur-saga, lady of the gods of Kêš," etc. Bunene.--A god associated with Šamaš and Ištar at Sippar and elsewhere. He "gave" and "renewed" to his worshippers. Dagan.--This deity, whose worship extends back to an exceedingly early date, is generally identified with the Phœnician Dagon. Hammurabi seems to speak of the Euphrates as being "the boundary of Dagan," whom he calls his creator. In later inscriptions the form Daguna, which approaches nearer to the West Semitic form, is found in a few personal names. The Phœnician statues of this deity showed him with the lower part of his body in the form of a fish (see 1 Sam. v. 4). Whether the deities clothed in a fish's skin in the Nimroud gallery be Dagon or not is uncertain--they may be intended for Êa or Aa, the Oannes of Berosus, who was represented in this way. Probably the two deities were regarded as identical. Damu.--a goddess regarded as equivalent to Gula by the Babylonians and Assyrians. She was goddess of healing, and made one's dreams happy. Dumu-zi-abzu, "Tammuz of the Abyss."--This was one of the six sons of Êa or Aa, according to the lists. His worship is exceedingly ancient, and goes back to the time of E-anna-tum of Lagaš (about 4000 B.C.). What connection, if any, he may have with Tammuz, the spouse of Ištar, is unknown. Jastrow apparently regards him as a distinct deity, and translates his name "the child of the life of the water-deep." Elali.--A deity identified with the Hebrew Helal, the new moon. Only found in names of the time of the Hammurabi dynasty, in one of which he appears as "a creator." En-nugi is described as "lord of streams and canals," and "lord of the earth, lord of no-return." This last description, which gives the meaning of his name, suggests that he was one of the gods of the realm of Ereš-ki-gal, though he may have borne that name simply as god of streams, which always flow down, never the reverse. Gibil.--One of the names of the god of fire, sometimes transcribed Girru by Assyriologists, the meaning apparently being "the fire- bearer" or "light-bearer." Girru is another name of this deity, and translates an ideographic group, rendered by Delitzsch "great" or "highest decider," suggesting the custom of trial by ordeal. He was identified with Nirig, in Semitic Ênu-rêštu. Gušqi-banda or Kuski-banda, one of the names of Êa, probably as god of gold-workers. Išum, "the glorious sacrificer," seemingly a name of the fire-god as a means whereby burnt offerings were made. Nûr-Išum, "light of Išum," is found as a man's name. Kâawanu, the planet Saturn. Lagamal.--A god identified with the Elamite Lagamar, whose name is regarded as existing in Chedorlaomer (cf. Gen. xiv. 2). He was the chief god of Mair, "the ship-city." Lugal-Amarada or Lugal-Marad.--This name means "king of Marad," a city as yet unidentified. The king of this place seems to have been Nerigal, of whom, therefore, Lugal-Marad is another name. Lugal-banda.--This name means "the powerful king," or something similar, and the god bearing it is supposed to be the same as Nerigal. His consort, however, was named Nin-sun (or Nin-gul). Lugal-Du-azaga, "the king of the glorious seat."--The founder of Êridu, "the good city within the Abyss," probably the paradise (or a paradise) of the world to come. As it was the aim of every good Babylonian to dwell hereafter with the god whom he had worshipped upon earth, it may be conjectured that this was the paradise in the domain of Êa or Aa. Mama, Mami.--Names of "the lady of the gods," and creatress of the seed of mankind, Aruru. Probably so called as the "mother" of all things. Another name of this goddess is Ama, "mother." Mammitum, Mamitum, goddess of fate. Mur, one of the names of Addu or Rammanu (Hadad or Rimmon). Nanâ or Nanaa was the consort of Nebo at Borsippa, but appears as a form of Ištar, worshipped, with Anu her father, at Erech. Nin-aha-kuku, a name of Êa or Aa and of his daughter as deity of the rivers, and therefore of gardens and plantations, which were watered by means of the small canals leading therefrom. As daughter of Êa, this deity was also "lady of the incantation." Nin-azu, the consort of Ereš-ki-gal, probably as "lord physician." He is probably to be identified with Nerigal. Nin-igi-nagar-si, a name somewhat more doubtful as to its reading than the others, designates Êa or Aa as "the god of the carpenter." He seems to have borne this as "the great constructor of heaven" or "of Anu." Nin-mah, chief goddess of the temple Ê-mah in Babylon. Probably to be identified with Aruru, and therefore with Zer-panîtum. Nin-šah, a deity whose name is conjectured to mean "lord of the wild boar." He seems to have been a god of war, and was identified with Nirig or Ênu-rêštu and Pap-sukal. Nin-sirsir, Êa as the god of sailors. Nin-sun, as pointed out by Jastrow, was probably the same as Ištar or Nanâ of Erech, where she had a shrine, with them, in Ê-anna, "the house of Anu." He renders her name "the annihilating lady,"[*] "appropriate for the consort of a sun-god," for such he regards Lugal- banda her spouse. King Sin-gasid of Erech (about 3000 B.C.) refers to her as his mother. [*] This is due to the second element of the name having, with another pronunciation, the meaning of "to destroy." Nun-urra.--Êa, as the god of potters. Pap-sukal.--A name of Nin-šah as the "divine messenger," who is also described as god "of decisions." Nin-šah would seem to have been one of the names of Pap-sukal rather than the reverse. Qarradu, "strong," "mighty," "brave."--This word, which was formerly translated "warrior," is applied to several deities, among them being Bêl, Nergal, Nirig (Ênu-rêštu), and Šamaš, the sun-god. Ragimu and Ramimu, names of Rimmon or Hadad as "the thunderer." The second comes from the same root as Rammanu (Rimmon). Šuqamunu.--A deity regarded as "lord of watercourses," probably the artificial channels dug for the irrigation of fields. Ura-gala, a name of Nerigal. Uraš, a name of Nirig, under which he was worshipped at Dailem, near Babylon. Zagaga, dialectic Zamama.--This deity, who was a god of war, was identified with Nirig. One of this titles was /bêl parakki/, "lord of the royal chamber," or "throne-room." Zaraqu or Zariqu.--As the root of this name means "to sprinkle," he was probably also a god of irrigation, and may have presided over ceremonial purification. He is mentioned in names as the "giver of seed" and "giver of a name" (i.e. offspring). These are only a small proportion of the names found in the inscriptions, but short as the list necessarily is, the nature, if not the full composition, of the Babylonian pantheon will easily be estimated therefrom. It will be seen that besides the identifications of the deities of all the local pantheons with each other, each divinity had almost as many names as attributes and titles, hence their exceeding multiplicity. In such an extensive pantheon, many of the gods composing it necessarily overlap, and identification of each other, to which the faith, in its primitive form, was a stranger, were inevitable. The tendency to monotheism which this caused will be referred to later on. The gods and the heavenly bodies. It has already been pointed out that, from the evidence of the Babylonian syllabary, the deities of the Babylonians were not astral in their origin, the only gods certainly originating in heavenly bodies being the sun and the moon. This leads to the supposition that the Babylonians, bearing these two deities in mind, may have asked themselves why, if these two were represented by heavenly bodies, the others should not be so represented also. Be this as it may, the other deities of the pantheon were so represented, and the full planetary scheme, as given by a bilingual list in the British Museum, was as follows: Aku Sin the moon Sin Bišebi Šamaš the sun Šamaš Dapinu Umun-sig-êa Jupiter Merodach Zib[*] Dele-bat Venus Ištar Lu-lim Lu-bat-sag-uš Saturn Nirig (acc. to Jensen) Bibbu Lubat-gud Mercury Nebo Simutu Muštabarru Mars Nergal mûtanu All the above names of planets have the prefix of divinity, but in other inscriptions the determinative prefix is that for "star," /kakkabu/. [*] This is apparently a Sumerian dialectic form, the original word having seemingly been Zig. Moon and Sun. Unfortunately, all the above identifications of the planets with the deities in the fourth column are not certain, namely, those corresponding with Saturn, Mercury, and Mars. With regard to the others, however, there is no doubt whatever. The reason why the moon is placed before the sun is that the sun, as already explained, was regarded as his son. It was noteworthy also that the moon was accredited with two other offspring, namely, Mâšu and Mâštu--son and daughter respectively. As /mâšu/ means "twin," these names must symbolise the two halves, or, as we say, "quarters" of the moon, who were thus regarded, in Babylonian mythology, as his "twin children." Jupiter and Saturn. Concerning Jupiter, who is in the above called Dapinu (Semitic), and Umun-sig-êa (Sumerian), it has already been noted that he was called Nibiru--according to Jensen, Merodach as he who went about among the stars "pasturing" them like sheep, as stated in the Babylonian story of the Creation (or Bel and the Dragon). This is explained by him as being due to the comparatively rapid and extensive path of Jupiter on the ecliptic, and it would seem probable that the names of Saturn, /Kâawanu/ and /Sag-uš/ (the former, which is Semitic Babylonian, meaning "steadfast," or something similar, and the latter, in Sumerian, "head-firm" or "steadfast"--"phlegmatic"), to all appearance indicate in like manner the deliberation of his movements compared with those of the planet dedicated to the king of the gods. Venus at sunrise and sunset. A fragment of a tablet published in 1870 gives some interesting particulars concerning the planet Venus, probably explaining some as yet unknown mythological story concerning her. According to this, she was a female at sunset, and a male at sunrise; Ištar of Agadé (Akad or Akkad) at sunrise, and Ištar of Erech at sunset: Ištar of the stars at sunrise, and the lady of the gods at sunset. And in the various months. Ištar was identified with Nin-si-anna in the first month of the year (Nisan = March-April), with the star of the bow in Ab (August- September), etc. In Sebat (January-February) she was the star of the water-channel, Ikû, which was Merodach's star in Sivan (May-June), and in Marcheswan her star was Rabbu, which also belonged to Merodach in the same month. It will thus be seen, that Babylonian astronomy is far from being as clear as would be desired, but doubtless many difficulties will disappear when further inscriptions are available. Stars identified with Merodach. The same fragment gives the celestial names of Merodach for every month of the year, from which it would appear, that the astrologers called him Umun-sig-êa in Nisan (March-April), Dapinu in Tammuz (June- July), Nibiru in Tisri (September-October), Šarru (the star Regulus), in Tebet (December-January), etc. The first three are names by which the planet Jupiter was known. As for the planets and stars, so also for the constellations, which are identified with many gods and divine beings, and probably contain references, in their names and descriptions, to many legends. In the sixth tablet of the Creation-series, it is related of Merodach that, after creating the heavens and the stations for Anu, Bêl, and Ae, "He built firmly the stations of the great gods-- Stars their likeness--he set up the /Lumali/, He designated the year, he outlined the (heavenly) forms. He set for the twelve months three stars each, From the day when the year begins, . . . for signs." As pointed out by Mr. Robert Brown, jr., who has made a study of these things, the "three stars" for each month occur on one of the remains of planispheres in the British Museum, and are completed by a tablet which gives them in list-form, in one case with explanations. Until these are properly identified, however, it will be impossible to estimate their real value. The signs of the Zodiac, which are given by another tablet, are of greater interest, as they are the originals of those which are in use at the present time:-- Month Sign Equivalent Nisan (Mar.-Apr.) The Labourer The Ram Iyyar (Apr.-May) /Mulmula/ and the Bull of heaven The Bull Sivan (May-June) /Sib-zi-anna/ and the great Twins The Twins Tammuz (June-July) /Allul/ or /Nagar/ The Crab Ab (July.-Aug.) The Lion (or dog) The Lion Elul (Aug.-Sep.) The Ear of corn(?) The ear of Corn (Virgo) Tisri (Sep.-Oct.) The Scales The Scales Marcheswan (Oct.-Nov.) The Scorpion The Scorpion Chisleu (Nov.-Dec.) /Pa-bil-sag/ The Archer Tebet (Dec.-Jan.) /Sahar-maš/, the Fish-kid The Goat Sebat (Jan.-Feb.) /Gula/ The Water-bearer Adar (Feb.-Mar.) The Water Channel and the Tails The Fishes Parallels in Babylonian legends. The "bull of heaven" probably refers to some legend such as that of the story of Gilgameš in his conflict with the goddess Ištar when the divine bull was killed; /Sib-zi-anna/, "the faithful shepherd of heaven," suggests that this constellation may refer to Tammuz, the divine shepherd; whilst "the scorpion" reminds us of the scorpion-men who guarded the gate of the sun (Šamaš), when Gilgameš was journeying to gain information concerning his friend Enki-du, who had departed to the place of the dead. Sir Henry Rawlinson many years ago pointed out that the story of the Flood occupied the eleventh tablet of the Gilgameš series, corresponding with the eleventh sign of the Zodiac, Aquarius, or the Water-bearer. Other star-names. Other names of stars or constellations include "the weapon of Merodach's hand," probably that with which he slew the dragon of Chaos; "the Horse," which is described as "the god Zû," Rimmon's storm-bird--Pegasus; "the Serpent," explained as Ereš-ki-gal, the queen of Hades, who would therefore seem to have been conceived in that form; "the Scorpion," which is given as /Išhara tântim/, "Išhara of the sea," a description difficult to explain, unless it refer to her as the goddess of the Phœnician coast. Many other identifications, exceedingly interesting, await solution. How the gods were represented. On cylinder-seals. Many representations of the gods occur, both on bas-reliefs, boundary- stones, and cylindrical and ordinary seals. Unfortunately, their identification generally presents more or less difficulty, on account of the absence of indications of their identity. On a small cylinder- seal in the possession of the Rev. Dr. W. Hayes Ward, Merodach is shown striding along the serpentine body of Tiawath, who turns her head to attack him, whilst the god threatens her with a pointed weapon which he carries. Another, published by the same scholar, shows a deity, whom he regards as being Merodach, driven in a chariot drawn by a winged lion, upon whose shoulders stands a naked goddess, holding thunderbolts in each hand, whom he describes as Zer-panîtum. Another cylinder-seal shows the corn-deity, probably Nisaba, seated in flounced robe and horned hat, with corn-stalks springing out from his shoulders, and holding a twofold ear of corn in his hand, whilst an attendant introduces, and another with a threefold ear of corn follows, a man carrying a plough, apparently as an offering. On another, a beautiful specimen from Assyria, Ištar is shown standing on an Assyrian lion, which turns his head as if to caress her feet. As goddess of war, she is armed with bow and arrows, and her star is represented upon the crown of her tiara. On boundary-stones, etc. On the boundary-stones of Babylonia and the royal monoliths of Assyria the emblems of the gods are nearly always seen. Most prominent are three horned tiaras, emblematic, probably, of Merodach, Anu, and Bêl (the older). A column ending in a ram's head is used for Êa or Ae, a crescent for Sin or Nannar, the moon-god; a disc with rays for Šamaš, the sun-god; a thunderbolt for Rimmon or Hadad, the god of thunder, lightning, wind, and storms; a lamp for Nusku, etc. A bird, perhaps a hawk, stood for Utu-gišgallu, a deity whose name has been translated "the southern sun," and is explained in the bilingual inscriptions as Šamaš, the sun-god, and Nirig, one of the gods of war. The emblem of Gal-alim, who is identified with the older Bêl, is a snarling dragon's head forming the termination of a pole, and that of Dun-ašaga is a bird's head similarly posed. On a boundary-stone of the time of Nebuchadnezzar I., about 1120 B.C., one of the signs of the gods shows a horse's head in a kind of shrine, probably the emblem of Rimmon's storm-bird, Zû, the Babylonian Pegasus. Other divine figures. One of the finest of all the representations of divinities is that of the "Sun-god-stone," found by Mr. Hormuzd Rassam at Abu-habbah (the ancient Sippar), which was one of the chief seats of his worship. It represents him, seated in his shrine, holding in his hand a staff and a ring, his usual emblems, typifying his position as judge of the world and his endless course. The position of Merodach as sun-god is confirmed by the small lapis-lazuli relief found by the German expedition at the mound known as Amran ibn 'Ali, as he also carries a staff and a ring, and his robe is covered with ornamental circles, showing, in all probability, his solar nature. In the same place another small relief representing Rimmon or Hadad was found. His robe has discs emblematical of the five planets, and he holds in each hand a thunderbolt, one of which he is about to launch forth. Merodach is accompanied by a large two-horned dragon, whilst Hadad has a small winged dragon, typifying the swiftness of his course, and another animal, both of which he holds with cords. CHAPTER V THE DEMONS: EXORCISMS AND CEREMONIES Good and evil spirits, gods and demons, were fully believed in by the Babylonians and Assyrians, and many texts referring to them exist. Naturally it is not in some cases easy to distinguish well between the special functions of these supernatural appearances which they supposed to exist, but their nature is, in most cases, easily ascertained from the inscriptions. To all appearance, the Babylonians imagined that spirits resided everywhere, and lay in wait to attack mankind, and to each class, apparently, a special province in bringing misfortune, or tormenting, or causing pain and sickness, was assigned. All the spirits, however, were not evil, even those whose names would suggest that their character was such--there were good "liers in wait," for instance, as well as evil ones, whose attitude towards mankind was beneficent. The /utukku/. This was a spirit which was supposed to do the will of Anu, the god of the heavens. There was the /utukku/ of the plain, the mountains, the sea, and the grave. The /âlû/. Regarded as the demon of the storm, and possibly, in its origin, the same as the divine bull sent by Ištar to attack Gilgameš, and killed by Enki-du. It spread itself over a man, overpowering him upon his bed, and attacking his breast. The /êdimmu/. This is generally, but wrongly, read /êkimmu/, and translated "the seizer," from /êkemu/, "to seize." In reality, however, it was an ordinary spirit, and the word is used for the wraiths of the departed. The "evil /êdimmu/" was apparently regarded as attacking the middle part of a man. The /gallu/. As this word is borrowed from the Sumerian /galla/, which has a dialectic form, /mulla/, it is not improbable that it may be connected with the word /mula/, meaning "star," and suggesting something which is visible by the light it gives--possibly a will-o'- the-wisp,--though others are inclined to regard the word as being connected with /gala/, "great." In any case, its meaning seems to have become very similar to "evil spirit" or "devil" in general, and is an epithet applied by the Assyrian king Aššur-bani-âpli to Te-umman, the Elamite king against whom he fought. The /îlu limnu/, "evil god," was probably originally one of the deities of Tiawath's brood, upon whom Merodach's redemption had had no effect. The /rabisu/ is regarded as a spirit which lay in wait to pounce upon his prey. The /labartu/, in Sumerian /dimme/, was a female demon. There were seven evil spirits of this kind, who were apparently regarded as being daughters of Anu, the god of the heavens. The /labasu/, in Sumerian /dimmea/, was apparently a spirit which overthrew, that being the meaning of the root from which the word comes. The /âhhazu/, in Sumerian /dimme-kur/, was apparently so called as "the seizer," that being the meaning indicated by the root. The /lilu/, in Sumerian /lila/, is generally regarded as "the night- monster," the word being referred to the Semitic root /lîl/ or /layl/, whence the Hebrew /layil/, Arabic /layl/, "night." Its origin, however, is Sumerian, from /lila/, regarded as meaning "mist." To the word /lilu/ the ancient Babylonians formed a feminine, /lilîthu/, which entered the Hebrew language under the form of /lilith/, which was, according to the rabbins, a beautiful woman, who lay in wait for children by night. The /lilu/ had a companion who is called his handmaid or servant. The /namtaru/ was apparently the spirit of fate, and therefore of greater importance than those already mentioned. This being was regarded as the beloved son of Bêl, and offspring of /Ereš-ki-gal/ or Persephone, and he had a spouse named /Huš-bi-šaga/. Apparently he executed the instructions given him concerning the fate of men, and could also have power over certain of the gods. The /šêdu/ were apparently deities in the form of bulls. They were destructive, of enormous power, and unsparing. In a good sense the /šêdu/ was a protecting deity, guarding against hostile attacks. Erech and the temple Ê-kura were protected by spirits such as these, and to one of them Išum, "the glorious sacrificer," was likened. The /lamassu/, from the Sumerian /lama/, was similar in character to the /šêdu/, but is thought to have been of the nature of a colossus--a winged man-headed bull or lion. It is these creatures which the kings placed at the sides of the doors of their palaces, to protect the king's footsteps. In early Babylonian times a god named Lama was one of the most popular deities of the Babylonian pantheon. A specimen incantation. Numerous inscriptions, which may be regarded as dating, in their origin, from about the middle of the third millennium before Christ, speak of these supernatural beings, and also of others similar. One of the most perfect of these inscriptions is a large bilingual tablet of which a duplicate written during the period of the dynasty of Hammurabi (before 2000 B.C.) exists, and which was afterwards provided with a Semitic Babylonian translation. This inscription refers to the evil god, the evil /utukku/, the /utukku/ of the plain, of the mountain, of the sea, and of the grave; the evil /šêdu/, the glorious /âlû/, or divine bull, and the evil unsparing wind. There was also that which takes the form of a man, the evil face, the evil eye, the evil mouth, the evil tongue, the evil lip, the evil breath; also the afflicting /asakku/ (regarded as the demon of fever), the /asakku/ which does not leave a man: the afflicting /namtaru/ (fate), the severe /namtaru/, the /namtaru/ which does not quit a man. After this are mentioned various diseases, bodily pains, annoyances, such as "the old shoe, the broken shoe-lace, the food which afflicts the body of a man, the food which turns in eating, the water which chokes in drinking," etc. Other things to be exorcised included the spirit of death, people who had died of hunger, thirst, or in other ways; the handmaid of the /lilu/ who had no husband, the prince of the /lilu/ who had no wife, whether his name had been recorded or unrecorded. The method of exorcising the demons causing all these things is curious. White and black yarn was spun, and fastened to the side and canopy of the afflicted person's bed--the white to the side and the top or canopy, the black to the left hand--and then, apparently, the following words were said:-- "Evil /utukku/, evil /âlû/, evil /êdimmu/, evil /gallu/, evil god, evil /rabisu/, /labartu/, /labasu/, /âhhazu/, /lilu/, /lilithu/, handmaid of /lilu/, sorcery, enchantment, magic, disaster, machination which is not good--may they not set their head to his head, their hand to his hand, their foot to his foot--may they not draw near. Spirit of heaven, mayest thou exorcise, spirit of earth, mayest thou exorcise." But this was only the beginning of the real ceremony. The god Asari- alim-nunna (Merodach), "eldest son of Êridu," was asked to wash him in pure and bright water twice seven times, and then would the evil lier- in-wait depart, and stand aside, and a propitious /šêdu/ and a propitious /labartu/ reside in his body. The gates right and left having been thus, so to say, shut close, the evil gods, demons, and spirits would be unable to approach him, wherever he might be. "Spirit of heaven, exorcise, spirit of earth, exorcise." Then, after an invocation of Êrêš-ki-gal and Išum, the final paragraph was pronounced:-- "The afflicted man, by an offering of grace In health like shining bronze shall be made bright. As for that man, Šamaš shall give him life. Merodach, first-born son of the Abyss, It is thine to purify and glorify. Spirit of heaven, mayest thou exorcise, spirit of earth, mayest thou exorcise." Rites and ceremonies. As may be expected, the Babylonians and Assyrians had numerous rites and ceremonies, the due carrying out of which was necessary for the attainment of the grace demanded, or for the efficacy of the thanks tendered for favours received. Perhaps the oldest ceremony recorded is that which Ut-napištim, the Chaldæan Noah, made on the /zikkurat/ or peak of the mountain after the coming forth from the ship which had saved him and his from the Flood. The Patriarch's description of this ceremony is short:-- "I sent forth to the four winds, I poured out a libation I made an offering on the peak of the mountain: Seven and seven I set incense-vases there, Into their depths I poured cane, cedar, and scented wood(?). The gods smelled a savour, The gods smelled a sweet savour, The gods gathered like flies over the sacrificer." Following in the footsteps of their great progenitor, the Babylonians and Assyrians became a most pious race, constantly rendering to their gods the glory for everything which they succeeded in bringing to a successful issue. Prayer, supplication, and self-abasement before their gods seem to have been with them a duty and a pleasure:-- "The time for the worship of the gods was my heart's delight, The time of the offering to Ištar was profit and riches," sings Ludlul the sage, and all the people of his land were one with him in that opinion. It is noteworthy that the offering of the Chaldæan Noah consisted of vegetable produce only, and there are many inscriptions referring to similar bloodless sacrifices, and detailing the ritual used in connection therewith. Sacrifices of animals, however, seem to have been constantly made--in any case, offerings of cattle and fowl, in list-form, are fairly numerous. Many a cylinder-seal has a representation of the owner bringing a young animal--a kid or a lamb-- as an offering to the deity whom he worshipped, and in the inscriptions the sacrifice of animals is frequently referred to. One of the bilingual texts refers to the offering of a kid or some other young animal, apparently on behalf of a sick man. The text of this, where complete, runs as follows:-- "The fatling which is the 'head-raiser' of mankind-- He has given the fatling for his life. He has given the head of the fatling for his head, He has given the neck of the fatling for his neck, He has given the breast of the fatling for his breast." Whether human sacrifices were common or not is a doubtful point. Many cylinder-seals exist in which the slaying of a man is depicted, and the French Assyriologist Menant was of opinion that they represented a human offering to the gods. Hayes Ward, however, is inclined to doubt this explanation, and more evidence would seem, therefore, to be needed. He is inclined to think that, in the majority of cases, the designs referred to show merely the victims of divine anger or vengeance, punished by the deity for some misdeed or sin, either knowingly or unknowingly committed. In the Assyrian galleries of the British Museum, Aššur-nasir-âpli, king of Assyria, is several times shown engaged in religious ceremonies--either worshipping before the sacred tree, or about to pour out, apparently, a libation to the gods before departing upon some expedition, and priests bringing offerings, either animal or vegetable, are also represented. Aššur-banî-âpli, who is identified with "the great and noble Asnapper," is shown, in bas-reliefs of the Assyrian Saloon, pouring out a thank-offering over the lions which he has killed, after his return from the hunt. CHAPTER VI PROBLEMS WHICH THE STUDY OFFERS Monotheism. As the matter of Babylonian monotheism has been publicly touched upon by Fried. Delitzsch in his "Babel und Bibel" lectures, a few words upon that important point will be regarded in all probability as appropriate. It has already been indicated that the giving of the names of "the gods his fathers" to Merodach practically identified them with him, thus leading to a tendency to monotheism. That tendency is, perhaps, hinted at in a letter of Aššur-banî-âpli to the Babylonians, in which he frequently mentions the Deity, but in doing so, uses either the word /îlu/, "God," Merodach, the god of Babylon, or Bêl, which may be regarded as one of his names. The most important document for this monotheistic tendency, however (confirming as it does the tablet of the fifty-one names), is that in which at least thirteen of the Babylonian deities are identified with Merodach, and that in such a way as to make them merely forms in which he manifested himself to men. The text of this inscription is as follows:-- ". . . is Merodach of planting. Lugal-aki-. . . is Merodach of the water-course. Nirig is Merodach of strength. Nergal is Merodach of war. Zagaga is Merodach of battle. Bêl is Merodach of lordship and domination. Nebo is Merodach of trading(?). Sin is Merodach the illuminator of the night. Šamaš is Merodach of righteous things. Addu is Merodach of rain. Tišpak is Merodach of frost(?). Sig is Merodach of green things(?). Šuqamunu is Merodach of the irrigation-channel." Here the text breaks off, but must have contained several more similar identifications, showing how at least the more thoughtful of the Babylonians of old looked upon the host of gods whom they worshipped. What may be the date of this document is uncertain, but as the colophon seems to describe it as a copy of an older inscription, it may go back as far as 2000 years B.C. This is the period at which the name /Yaum-îlu/ "Jah is God," is found, together with numerous references to /îlu/ as the name for the one great god, and is also, roughly, the date of Abraham, who, it may be noted, was a Babylonian of Ur of the Chaldees. It will probably not be thought too venturesome to say that his monotheism was possibly the result of the religious trend of thought in his time. Dualism. Damascius, in his valuable account of the belief of the Babylonians concerning the Creation, states that, like the other barbarians, they reject the doctrine of the one origin of the universe, and constitute two, Tauthé (Tiawath) and Apason (Apsu). This twofold principle, however, is only applicable to the system in that it makes of the sea and the deep (for such are the meanings of the two words) two personages--the female and the male personifications of primæval matter, from which all creation sprang, and which gave birth to the gods of heaven themselves. As far as the physical constituents of these two principals are concerned, their tenets might be described as having "materialistic monism" as their basis, but inasmuch as they believed that each of these two principals had a mind, the description "idealistic monism" cannot be applied to it--it is distinctly a dualism. And Monism. Divested of its idealistic side, however, there would seem to be no escape from regarding the Babylonian idea of the origin of things as monistic.[*] This idea has its reflection, though not its reproduction, in the first chapter of Genesis, in which, verses 2, 6, and 7, water is represented as the first thing existing, though not the first abode of life. This divergency from the Babylonian view was inevitable with a monotheistic nation, such as the Jews were, regarding as they did the Deity as the great source of everything existing. What effect the moving of the Spirit of God upon the face of the waters (v.2) was supposed by them to have had, is uncertain, but it is to be noted that it was the land (vv. 11, 12) which first brought forth, at the command of God. [*] Monism. The doctrine which holds that in the universe there is only a single element or principle from which everything is developed, this single principle being either mind (/idealistic monism/) or matter (/materialistic monism/). (Annandale.) The future life. The belief in a future life is the natural outcome of a religious belief such as the Babylonians, Assyrians, and many of the surrounding nations possessed. As has been shown, a portion of their creed consisted in hero-worship, which pre-supposes that the heroes in question continued to exist, in a state of still greater power and glory, after the conclusion of their life here upon earth. "The god Bêl hates me--I cannot dwell in this land, and in the territory of Bêl I cannot set my face. I shall descend then to the Abyss; with Aa my lord shall I constantly dwell." It is with these words that, by the counsel of the god Aa, Ut-napištim explained to those who questioned him the reason why he was building the ship or ark which was to save him and his from the Flood, and there is but little doubt that the author of the story implied that he announced thereby his approaching death, or his departure to dwell with his god without passing the dread portals of the great leveller. This belief in the life beyond the grave seems to have been that which was current during the final centuries of the third millennium before Christ--when a man died, it was said that his god took him to himself, and we may therefore suppose, that there were as many heavens--places of contentment and bliss--as there were gods, and that every good man was regarded as going and dwelling evermore with the deity which he had worshipped and served faithfully during his lifetime. Gilgameš, the half-divine king of Erech, who reigned during the half- mythical period, on losing his friend and counsellor, Enki-du, set out to find him, and to bring him back, if possible, from the underworld where he was supposed to dwell. His death, however, had not been like that of an ordinary man; it was not Namtaru, the spirit of fate, who had taken him, nor a misfortune such as befalls ordinary men, but Nerigal's unsparing lier-in-wait--yet though Nerigal was the god of war, Enki-du had not fallen on the battlefield of men, but had been seized by the earth (apparently the underworld where the wicked are is meant) in consequence, seemingly, of some trick or trap which had been laid for him. The gods were therefore prayed, in turn, to bring him back, but none of them listened except Êa, who begged him of Nerigal, whereupon the latter opened the entrance to the place where he was--the hole of the earth--and brought forth "the spirit (/utukku/) of Enki-du like mist." Immediately after this come the words, "Tell, my friend, tell, my friend--the law of the land which thou sawest, tell," and the answer, "I will not tell thee, friend, I will not tell thee--if I tell thee the law of the land which I saw, . . . sit down, weep." Ultimately, however, the person appealed to--apparently the disembodied Enki-du-- reveals something concerning the condition of the souls in the place of his sojourn after death, as follows:-- "Whom thou sawest [die] the death(?) [of][*] . . . [I see]-- In the resting-place of . . . reposing, pure waters he drinketh. Whom in the battle thou sawest killed, I see-- His father and his mother raise his head, And his wife upon [him leaneth?]. Whose corpse thou hast seen thrown down in the plain, I see-- His /edimmu/ in the earth reposeth not. Whose /edimmu/ thou sawest without a caretaker, I see-- The leavings of the dish, the remains of the food, Which in the street is thrown, he eateth." [*] (?)"The death of the righteous," or something similar? It is naturally difficult to decide in a passage like this, the difference existing between a man's /utukku/ and his /edimmu/, but the probability is, that the former means his spiritual essence, whilst the latter stands for the ghostly shadow of his body, resembling in meaning the /ka/ of the Egyptians. To all appearance the abode described above is not the place of the punishment of the wicked, but the dwelling of those accounted good, who, if lucky in the manner of their death, and the disposal of their bodies, enjoyed the highest happiness in the habitation of the blest. The other place, however, is otherwise described (it occurs in the account of Ištar's descent into Hades, and in the seventh tablet of the Gilgameš series--the latter differing somewhat):-- "Upon the land of No-return, the region of . . ., [Set] Istar, daughter of Sin, her ear. The daughter of Sin set then her ear . . . Upon the house of gloom, the seat of Irkalla--[*] Upon the house whose entrance hath no exit,[†] Upon the path whose way hath no return, Upon the house whose enterers are deprived of light, Where dust is their nourishment, their food mud, Light they see not, in darkness they dwell, Clothed also, like a bird, in a dress of feathers. Upon the door and bolt the dust hath blown." [*] One of the names of Nergal. [†] Or "whose enterer goeth not forth." Seven gates gave access to this place of gloom, and the porter, as he let the visitor in, took from her (the goddess Ištar in the narrative) at each an article of clothing, until, at the last, she entered quite naked, apparently typifying the fact that a man can take nothing with him when he dieth, and also, in this case, that he has not even his good deeds wherewith to clothe himself, for had they outweighed his evil ones, he would not have found himself in that dread abode. On the arrival of Ištar in Hades, Erêš-ki-gal commanded Namtaru, the god of fate, to smite Ištar with disease in all her members--eyes, sides, feet, heart, and head. As things went wrong on the earth in consequence of the absence of the goddess of love, the gods sent a messenger to effect her release. When he reached the land of No- return, the queen of the region threatened him with all kinds of torments--the food of the gutters of the city were to be his food, the oil-jars of the city (naptha?) his drink, the gloom of the castle his resting-place, a stone slab his seat, and hunger and thirst were to shatter his strength. These were evidently the punishments inflicted there, but as the messenger threatened was a divine one, they were probably not put into execution, and he obtained his demand, for Ištar was set free, receiving back at each gate, in reverse order, the clothing and ornaments which had been taken from her when she had descended thither. It is uncertain whether Tammuz, for whom she had gone down, was set free also, but as he is referred to, it is not improbable that this was the case. WORKS BEARING UPON THE RELIGION OF THE BABYLONIANS AND ASSYRIANS Hibbert Lectures, 1887. The Religion of the Ancient Babylonians, by Professor A. H. Sayce. The Religious Ideas of the Babylonians, by the Author, 1895 (Journal of the Victoria Institute, also separately). The Religion of Babylonia and Assyria, by Morris Jastrow, jun., 1898. (German edition, vol. i. 1905, vol. ii. in progress.) Babylonian Religion and Mythology, by L. W. King, M.A., 1899. Gifford Lectures, 1902. Religions of Egypt and Babylonia, by Professor A. H. Sayce. The O.T. in the Light of the Records of Assyria and Babylonia, by the Author, 1903. (The portions referring to Babylonian Mythology.) The Hymns to Tammuz in the Manchester Museum, Owens College, by the Author, 1904. ARTICLES UPON THE ASSYRIAN AND BABYLONIAN DEITIES, AND THE RELIGION OF THREE NATIONS, IN Dictionary of the Bible, edited by Dr. James Hastings, and Encyclopædia Biblica, edited by Professor Cheyne.

Untitled-17.txt

Sacred Texts Ancient Near East Records of the Past Egypt Index Previous Next Records of the Past, 2nd series, Vol. III, ed. by A. H. Sayce, [1890], at sacred-texts.com p. 125 CONTRACT-TABLETS RELATING TO BELSHAZZAR No. I A house belonging to Nebo-akhi-iddin, the son of Sulâ, the son of Egibi, which adjoins the house of Bel-nadin, the son of Rimut, the son of the soldier (?) 1 has been handed over (by Nebo-akhi-iddin) for 3 years to Nebo-yukin-akhi the secretary 2 of Belshazzar, the son of the king, for 1½ manehs of silver, sub-letting of the house being forbidden, as well as interest on the money. (Nebo-yukin-akhi) undertakes to plant trees and repair the house. 3 At the expiration of the 3 years Nebo-akhi-iddin shall repay the money, namely 1½ manehs, to Nebo-yukin-akhi, and Nebo-yukin-akhi shall quit the house in the presence of Nebo-akhi-iddin. The witnesses (are) Kabtiya, the son of Tabnêa, the son of Egibi; Tabik-zira, the son of Nergal-yusallim, the son of Sin-karabi-isime; Nebo-zira-ibni, the son of Ardia; and the priest Bel-akhi-basa, the son of Nebo-baladhsu-iqbi. (Dated) Babylon, the 21st day of Nisan, the 5th year of Nabonidos king of Babylon. 4 No. II The sum of 20 manehs of silver for wool, the property of Belshazzar, the son of the king, which has been handed p. 126 over to Iddin-Merodach, the son of Basâ, the son of Nur-Sin, through the agency of Nebo-tsabit the steward of the house 1 of Belshazzar, the son of the king, and the secretaries of the son of the king. In the month Adar, of the 11th year (of Nabonidos), he gives the money, namely 20 manehs. The house of … the Persian 2 and all his property in town and country shall be the security of Belshazzar, the son of the king, until he shall pay in full the money aforesaid. The money which he shall (meanwhile) make upon [the property] (?), 3 he shall pay as interest. Witnessed by Bel-iddin, the son of Rimut, the son of the soldier (?); Etilpi, the son of … the son of the father of the house; Nadin, the son of Merodach-[sum-utsur], the son of the superintendent of the works; Nergal-yusallim, the son of Merodach-[edir], the son of Gasura; Merodach-natsir, the son of Samas- …, the son of Dabibi; and the priest Bel-akhi-iddin, the son of Nebo-baladhsu-iqbi. (Dated) Babylon, the 20th day of the month …, the 11th year of Nabonidos king [of Babylon]. 4 No. III One maneh 16 shekels of silver capital and interest, the property 5 of Nebo-tsabit-idâ, the steward of the house of Belshazzar, the son of the king, which (he owes) to Bel-iddina, the son of Bel-sum-iskun, the son of Sin-tabni, and the seed grown in sight of the chief gates (of Babylon) which has been taken as security (for it). The money, namely 1 maneh 16 shekels, Nebo-tsabit-idâ, by the agency of Itti-Merodach-baladhu, the son of Nebo-akhi-iddin, the son of Egibi, has presented to Bel-iddina. The witnesses (are) Nebo-iddina, the son of Rimutu, the son of Kîkî; 6 Bel-iddina, the son of Bel-sum-iskun, the son of Sin-tabni; Nebo-zira-esir, the son of Ina-essu-edir, the son of the p. 127 [paragraph continues]Umuk; 1 Nadinu, the son of Merodach-iddin-akhi; Nergal-yusallim, the priest, the son of Merodach-edir, the son of Gasura. (Dated) at Babylon, the 27th day of the second Adar, 2 the 12th year of Nabonidos king of Babylon. 3 Footnotes 125:1 Kîkî; in the account of the Deluge (l. 169) Bel is called qurad kîkî, "the warrior of the kîkî." 125:2 Amel'sipiri. In the reign of Darius we hear of a certain Ablâ, who was "royal prince and secretary to the princes of the new palace." 125:3 That is to say, to keep the garden and house in order. 125:4 B.C. 551. 126:1 Rab-biti. 126:2 Par'su. 126:3 Literally "the money as much as upon [the property] he shall fill up (?)." Perhaps we should read isabsû, "he shall acquire," instead of imir-sû. 126:4 B.C. 545. 126:5 Read rasutu. 126:6 Written here as a proper name. 127:1 An officer who seems to have had something to do with the beginning of the year. 127:2 The intercalary month Ve-Adar. 127:3 B.C. 544. Next: The Kings of Ararat

old-akkadian-signs.md

a A a2 A2 a3 a' ab AB ab2 ad ag AG ah ak al alim am ama amar an AN ansze ap ap2 aq ar ar3 ARAD2 as as2 asar asz asz2 as as 2 at at az az2 ba BA ba2 babbar babila bad3 banda3 bar bat be BE be2 be4 bi BI bi2 bi3 bi4 bil bil2 bu bur d da da2 da3 dam dam2 dan dar dar2 de de2 de8 de9 di DI di2 di3 di8 di12 dim DIM din DIN dingir diri disz du DU du2 du8 du10 dub dug dul3 DUL3 dul5 dum dumu dur dur4 duru5 e e2 e3 eb eh ek el em eme6 en en2 en6 ensi2 ep eq er er3 esz esz15 esz18 es et et ez ga GA ga2 gag GAG gakkul gal gam gam2 gan gan2 GAN2 gar gar3 ge5 ge6 geme2 gesz gi gi2 gi5 gi6 gig gin gin2 gin3 gir2 gu gu2 gu4 gu5 gudu4 gug gul gur gur16 ha hal har he hi hi2 hu hun hur i I 'i i2 i3 ia ib ib2 id ig igi ih ik il il2 il5 ili5 illat im in in4 inanna inim ip iq ir ir3 iri is is2 isz isz2 isz3 iszkur is it iti it iz ka ka2 ka3 kab kak kal kal2 kam kan kan2 kar kar2 kar3 kasz ke ke2 ki ki2 ki3 ki5 kis2 kiszib3 ku Ku KU ku2 ku3 ku5 ku6 kul kul2 kum kur kur2 la la2 la5 lal2 lal3 lam lam2 lam5 le le2 li li2 li3 lih lik lil2 lim lim3 limmu2 liq lu lu2 lugal luh lum lum2 ma ma2 mah mar marduk mas masz masz2 maszkim maszkim3 me mesz mi mi2 mi3 mu mun munus mur musz n na NA na2 na4 nah nam nam3 nanna ne ne2 ni NI ni3 ni7 nidaba nig2 nigar nim NIM nin ninda nirah nu num num2 nun pa pa2 pa3 par par2 pe pe2 pe3 pi PI pi2 pi3 pu PU3 |PU3.SZA| pur puzur2 qa2 qa3 qal qam qam2 qar qe qe2 qe3 qi qi2 qi3 qu qu2 qul qul2 qum qur qur2 ra ra2 ram re ri rik rim ru rum ruq sa sa2 sa3 sag sag10 sal sal2 sar se se2 ser2 si si2 si3 sig2 sig4 SIG7 sig17 siki sikil sila3 silim sipa su su2 su3 suen sum sum2 sur sza SZA sza2 sza3 szah2 szal szal2 szar szar2 szat sze sze2 sze3 szesz szi szi2 szi3 szid szu SZU |SZU+LAGAB| szu2 szu3 szubur szum szur szur2 szur3 s a s a3 s ar s arx(NI) s arx(SUM) s e s e2 s i s i2 s ir s u s u2 s um s ur s ur2 ta TA ta2 ta3 tab tag2 tak tak2 tal tam tam2 tam3 tam4 tap taq taq2 tar tar2 tas tasz te te2 te3 te9 tem ti TI ti2 ti3 tik tim tim2 tu tu2 tu3 tug tug2 tuh tum TUM tum8 tun3 tup tur tur3 tur4 t a t a2 t ab t am t am2 t e2 t e6 t i t i2 t i3 t im t u t u3 t um t up t ur4 u u2 u3 u4 ub ud UD udu ug ugula uh uh2 uh3 uk ul um un up uq ur UR ur2 uri5 urta uruda us us2 usz usz2 usz10 us us 2 ut utu ut uz UZ uz2 uz4 wa war we wi wu za zabar zal zar ze ze2 zi zib ziz2 zu ZU zu2 zur 1/6(disz) 1/4(disz) 1/3(disz) 1/2(disz) 2/3(disz) 3/4(disz) 5/6(disz) 5(disz) 2(disz) 3(disz) 4(disz) 5(disz) 6(disz) 7(disz) 8(disz) 9(disz) n(disz) 1(u) 2(u) 3(u) 4(u) 5(u) 6(u) 7(u) 8(u) 9(u) 1(gesz2) 1(asz) 2(asz) 3(asz) 4(asz) 5(asz) 6(asz) 7(asz) 8(asz) 9(asz) 1(asz@t) 2(asz@t) 3(ban2)

old-akkadian-words.md

a a-1/2(disz) a-2/3(disz) a-1(disz) a-2(asz) a-2(disz) a-3(disz) a-5(disz) a-6(disz) a-7(disz) a-a a-a-a a-a-ah-szu a-a-ah-szu-nu a-a-am a-a-am-szi2-il5 a-a-ar-tam2 a-a-ar-tum a-a-e a-a-e-im a-a-e-ma a-a-hi-im a-a-im a-a-kam a-a-kam-ma a-a-li a-a-ma a-a-wa-at-ku-nu a-ab2-sza-lim a-ab2-x a-ah-ka3 a-ah-szu a-ak a-ak-na a-al a-al-du10 a-al-du10-ma a-al-qe2 a-al-szu a-am-hu-ur-ma a-am-ku-a a-am-ku-wa a-am-ku-wa-a a-am-ku-wa-i-u2-ma a-am-ri-a a-am-ri-a-ma a-am-ti2-szu a-am-tim a-an a-an-tim a-ansze-hi-a a-ap2-tim a-as -ba-su-ma a-asz2-a-am a-asz2-ka3-szi2-pa2 a-asz2-ta-al-ki-a-an a-at a-at-u2-szu-nu-ti2 a-ba a-ba-a a-ba-a-a a-ba-a-a-ma a-ba-a-ba a-ba-a-ba-at a-ba-a-hi a-ba-a-ma a-ba-a-ma-tim a-ba-ab a-ba-ab2 a-ba-ak a-ba-am a-ba-an a-ba-ar-ni a-ba-ar-ni-a-am a-ba-ar-ni-a-im a-ba-ar-ni-am a-ba-ar-ni-e a-ba-ar-ni-en a-ba-ar-ni-u2 a-ba-asz2 a-ba-at a-ba-at-x-im a-ba-ba a-ba-ba-a a-ba-ba-a-a a-ba-ba-ma a-ba-e-a a-ba-e-ka3 a-ba-e-ni a-ba-e-szu-nu a-ba-ka3 a-ba-ka3-kum a-ba-ki-im a-ba-la2-at a-ba-la2-la2-a a-ba-na-am a-ba-ni-im a-ba-qar a-ba-ra a-ba-ra-szi2 a-ba-ri a-ba-ri-im a-ba-ri-ni a-ba-ri-szu-nu a-ba-ri-ti2-szu a-ba-ru-im a-ba-ru-lim a-ba-silim a-ba-szi a-ba-szi2 a-ba-szu a-ba-ta-aq a-ba-ta-qa2-kum a-ba-ta-qam2 a-ba-ti2-a a-ba-tim a-ba-tum a-ba-u2-a a-ba-u2-a-ma a-ba-u2-ni a-ba-u2-szu-nu a-ba-x a-ba-zu-ma a-bar-ki-x a-bar-ni-a-am a-bar-ni-am a-bar-ni-an a-bar-ni-e a-bar-ni-e-im a-bar-ni-e-ka3 a-bar-ni-im a-bar-ni-u2 a-bar-ni-um a-bar-si2-si2-im a-bar-x a-bar-zi-zi-im a-be-a-lim a-be-el a-be-et a-be-li-i a-be-li2-ni a-be-ti2 a-be-ti2-a a-be-tim a-be-u2-la2-at a-bi a-bi-a a-bi-a-a a-bi-a-lim a-bi-a-ma a-bi-a-nim a-bi-a-num a-bi-a-qa2-ar a-bi-a-qar a-bi-asz2-ku-la2-a a-bi-ba-asz2-ti2 a-bi-du10 a-bi-i a-bi-i-a a-bi-i-x a-bi-i3-li2 a-bi-il5 a-bi-il5-tim a-bi-im-ma a-bi-im-x a-bi-ka3 a-bi-ka3-ma a-bi-ki a-bi-ku-ni a-bi-ku-nu a-bi-la a-bi-la-ma a-bi-la-ma-si2 a-bi-la2 a-bi-la2-ma a-bi-la2-ma-si2 a-bi-ni a-bi-ni-ni a-bi-sza a-bi-szu a-bi-szu-nu a-bi-szu-u2 a-bi-ti2-pa2-an a-bi-x a-bi-x-x a-bi4 a-bi4-a a-bi4-a-a a-bi4-a-a-ma a-bi4-a-ma a-bi4-a-nim a-bi4-at a-bi4-ba-asz2-ti2 a-bi4-dingir a-bi4-du-ri a-bi4-du10 a-bi4-i a-bi4-i-a a-bi4-i-a-a a-bi4-i-la2-am-dim a-bi4-i3-li2 a-bi4-i3-li2-szu a-bi4-il5-tim a-bi4-im a-bi4-ka3 a-bi4-ki a-bi4-ku-nu a-bi4-la2 a-bi4-la2-ma-si2 a-bi4-li-a a-bi4-na-ra a-bi4-ni a-bi4-ni-im-ri a-bi4-ni-ma a-bi4-sa2-mu-tim a-bi4-sza a-bi4-sza-wi-ri a-bi4-szu a-bi4-szu-nu a-bi4-ti2-pa2-an a-bi4-x a-bu a-bu-a a-bu-bu a-bu-da-x-x a-bu-dingir a-bu-du10 a-bu-ka3 a-bu-ka3-ma a-bu-ki a-bu-ku-nu a-bu-la2-tim a-bu-li-im a-bu-li-ma a-bu-lim a-bu-mi3-dingir a-bu-mi3-lum2 a-bu-mi3-lum2-ma a-bu-na a-bu-ni a-bu-qar a-bu-ra-am-x-ma a-bu-ru-usz-ha-tim a-bu-sa2 a-bu-sa2-a a-bu-sa3-tum a-bu-silim a-bu-sza a-bu-sza-lim a-bu-sza-lim-ma a-bu-szu a-bu-szu-ma a-bu-szu-nu a-bu-ta-a a-bu-u2 a-bu-uk a-bu-uk-ma a-bu-ul a-bu-um a-bu-um-be-lim a-bu-um-dingir a-bu-um-dingir-ma a-bu-um-sza-lim a-bu-um-x a-bu-x a-bu-za-zu a-bu-zi-a a-bu-zi-a-x a-bu-zu-ta-a a-bur-su2-en6 a-da-'i-in a-da-a a-da-a-ma a-da-a-ni-e a-da-ah-szi2 a-da-an a-da-an-ma a-da-d a-da-da a-da-da-a a-da-da-a-a a-da-da-ma a-da-ga-al a-da-gal a-da-gal-ma a-da-gu5-lu a-da-gu5-lu-ma a-da-gu5-lu-ni a-da-la2 a-da-lal3 a-da-ma a-da-na-ku-ma a-da-na-ku-ni a-da-na-ku-nu-ti2 a-da-na-ku-um a-da-na-kum a-da-na-kum-ma a-da-na-szu-um a-da-ni-a a-da-ni-in-ma a-da-nu-szu-ni a-da-szu-ma a-da-szu-um a-da-szum a-da-x a-da2-an a-da2-ma a-da2-mu-um a-da2-szi2 a-dam-gar3 a-dam-gar3-ri a-de8-a a-de8-e a-de8-la-at a-de8-la2-at a-di a-di-i a-di-in a-di-szu-um a-di2 a-di2-a a-di2-a-ki-im a-di2-a-szur a-di2-da a-di2-dim a-di2-i a-di2-i-ma a-di2-im a-di2-in a-di2-in-ma a-di2-in-szi2 a-di2-in-szu-nu a-di2-in-szu-nu-ti2 a-di2-in-szu-um a-di2-ma a-di2-ma-at a-di2-ma-tim a-di2-ma-tum a-di2-na-ki-im a-di2-na-ku-ma a-di2-na-ku-ni a-di2-na-ku-nu-ti2 a-di2-na-ku-nu-ti2-ni a-di2-na-ku-um a-di2-na-kum a-di2-na-kum-ma a-di2-na-ma a-di2-na-ni a-di2-ni a-di2-ni-im a-di2-ni-ma a-di2-ni-ma-a a-di2-nim a-di2-nu a-di2-nu-ma a-di2-nu-ni a-di2-nu-szu-ni a-di2-nu-szu-nu-ti2 a-di2-nu-szu-nu-ti2-ni a-di2-nu-szu-nu-ti2-ni-ma a-di2-szi2 a-di2-szi2-im a-di2-szi2-ma a-di2-szi2-na a-di2-szu a-di2-szu-ma a-di2-szu-mi3-in4 a-di2-szu-nu-ma a-di2-szu-nu-ti2 a-di2-szu-um a-di2-szu-um-ma a-di2-szum a-di2-u2 a-di2-x a-di3 a-di3-i a-di3-in a-di3-in-ma a-di3-in-szu-nu a-di3-na-ku-nu-ti2-ni a-di3-ni a-di3-nu-szu-ni a-di3-szu-um a-dingir-ma-lik a-{d}iszkur-ba-ni a-{d}utu-ta-ak-la2-ku a-du a-du-a a-du-a-a a-du-a-ah-szi2 a-du-a-szu a-du-ba-zi-im a-du-da a-du-da-ma a-du-du a-du-du-um a-du-e a-du-la a-du-ma a-du-ma-an a-du-na-a a-du-nu a-du-nu-szu-nu-ti2-ni a-du-ra-ar a-du-ta a-du-ta-a a-du-u2 a-du-u2-ma a-du-ul-ba-tim a-du-um a-du-ur2 a-du-wa a-du-we a-du-x a-du10-a-szur a-dum a-e-im a-e-ma a-e-s i2 a-e-sza-ma a-e-sza-me-en6 a-e-tim a-e2 a-e2-ti2-szu-nu a-e2{be2-tim} a-ga a-ga-a a-ga-ab2-szi2 a-ga-ap2-szi2 a-ga-ar a-ga-la2-bi4-im a-ga-mar a-ga-mar-ma a-ga-mi3-il5 a-ga-mi3-il5-ka3 a-ga-mi3-il5-ma a-ga-mi3-il5-szu a-ga-ra-am a-ga-sza-asz2 a-ga-tim a-gam2-ri-szu a-gi-a a-gi-a-a a-gi-mi3-li-a a-gi-ru a-gi5-a a-gi5-a-a a-gi5-a-ma a-gi5-mi3-ir-tim a-gi5-ri-ma a-gu-a a-gu-sa3 a-gu-u2-a a-gu-wa a-gu-za a-gu-za-nim a-gu5-a a-gu5-a-a a-gu5-ra-ni-ma a-gu5-sa3 a-gu5-sa3-a a-gu5-tim a-gu5-tum a-gu5-u2-a a-gu5-ur a-gu5-ur-ma a-gu5-ur-szi2-im a-gu5-za a-gu5-za-a-a a-gu5-za-ma a-gur16-ma a-ha a-ha-a a-ha-ab2-du-nu-wa a-ha-am a-ha-am-la2-ar-szi2 a-ha-am-ma a-ha-ar a-ha-ar-pe2 a-ha-at a-ha-at-ka3 a-ha-at-ni a-ha-at-tim a-ha-ba-li-im a-ha-ha a-ha-ha-a a-ha-ha-ma a-ha-hi-im a-ha-im a-ha-isz a-ha-li-iq a-ha-li-qu2 a-ha-lim a-ha-liq a-ha-lu-pa2 a-ha-ma a-ha-na-nu a-ha-qa2 a-ha-ra-nim a-ha-ri-im a-ha-sa3 a-ha-su2 a-ha-su2-nu a-ha-szu a-ha-ti a-ha-ti-szu a-ha-ti2 a-ha-ti2-a a-ha-ti2-ka3 a-ha-ti2-ki a-ha-ti2-ni a-ha-ti2-sza a-ha-ti2-szu a-ha-ti2-szu-nu a-ha-ti2-tim a-ha-tim a-ha-tu3-usz a-ha-tum a-ha-x a-ha-zi-ki a-he-e a-he-e-a a-he-e-ka3 a-he-e-sza a-he-e-szu a-he-ni a-hi a-hi-a a-hi-a-a a-hi-a-am a-hi-a-ku a-hi-am a-hi-bi-il5-ma a-hi-di2-ir-ma a-hi-e-a a-hi-i a-hi-i-a a-hi-ib-la2-ku-ni a-hi-ib-la2-kum a-hi-ib-la2-szu-ni a-hi-ib-lu a-hi-id-ma a-hi-im a-hi-ka3 a-hi-ki a-hi-ki-i a-hi-ku-nu a-hi-ni a-hi-ri-dingir a-hi-sa3 a-hi-sza a-hi-szu a-hi-szu-ma a-hi-szu-nu a-hi-tam2 a-hi-u2-tim a-hi-u2-tum a-hi-u2-um a-hi-um a-hu a-hu-a a-hu-a-a a-hu-a-hi a-hu-a-hi-ma a-hu-a-tu3-a a-hu-a-tu3-nu a-hu-al a-hu-bu-li-ku-nu a-hu-bu-lim a-hu-bu-ul a-hu-hu a-hu-ka a-hu-ka3 a-hu-ki a-hu-ki-in a-hu-ku-nu a-hu-mi3-la2 a-hu-ni a-hu-qar a-hu-qar-ma a-hu-ra a-hu-ra-at a-hu-ra-ma a-hu-ru a-hu-ru-ni a-hu-sa3-ri-im a-hu-si2 a-hu-sza a-hu-sza-e a-hu-szu a-hu-szu-nu a-hu-tam2 a-hu-tim a-hu-u2 a-hu-u2-a a-hu-u2-as a-hu-u2-ka3 a-hu-u2-ni a-hu-u2-sza a-hu-um a-hu-ur a-hu-ur-ma a-hu-uz a-hu-wa-a a-hu-wa-a-a a-hu-wa-hi a-hu-wa-qa2 a-hu-wa-qar a-hu-wa-qar-ma a-hu-x a-hu-za-am a-hu-za-at a-hu-za-tum a-i-di2-su2-en6 a-i-e-ma a-i-il5 a-i-im a-i-ma a-i-qu-da-di2 a-i-tam2 a-i-tim a-i-x a-iti a-ka3-al a-ka3-ar-pi3-tim a-ka3-ar-szi2-szu a-ka3-ba-as-ka3 a-ka3-bi-im a-ka3-bu-su2 a-ka3-di2-a a-ka3-di2-e a-ka3-di2-i a-ka3-di2-im a-ka3-la2 a-ka3-la2-lu-ka3 a-ka3-la2-ma a-ka3-la2-szu-ma a-ka3-li-im a-ka3-li-ki a-ka3-li-ni-i a-ka3-li-szi2-na a-ka3-lim a-ka3-lu-u2-ni a-ka3-na-ak-ma a-ka3-na-ka3-kum a-ka3-na-ka3-ma a-ka3-ni-isz a-ka3-ni-isz{ki} a-ka3-ni-isz3 a-ka3-nu-tim a-ka3-ra-ba-ku-nu-ti2 a-ka3-ra-ba-kum a-ka3-ri-im a-ka3-s a-ri-im a-ka3-sza-ad a-ka3-sza-da-kum a-ka3-sza-dam a-ka3-sza-dim a-ka3-sza-su2-um a-ka3-szi2-im a-ka3-szu-du a-ka3-zi a-kal2 a-kam-ma a-ke-de8-e a-ki-{d}x-e a-ki-a a-ki-a-a a-ki-a-am a-ki-a-ma a-ki-am a-ki-de2-e a-ki-de8-e a-ki-di2-e a-ki-di2-en a-ki-di2-i a-ki-di2-i-e a-ki-di2-im a-ki-di2-u2 a-ki-di3-e a-ki-di3-im a-ki-dim a-ki-il5 a-ki-il5-x a-ki-ki-a a-ki-la2-li-ki-nu a-ki-li a-ki-ma a-ki-ra-nim a-ki-ra-ti2 a-ki-ri-im a-ki-ta-a a-ki-x a-ku-a a-ku-a-ti2 a-ku-da-dim a-ku-hi-im a-ku-ki-im a-ku-ku-um a-ku-lu a-ku-lu-ma-a a-ku-lu-ni a-ku-nu-ki a-ku-s i2 a-ku-sa3 a-ku-szu a-ku-ta-ni-ka3 a-ku-ta-nim a-ku-ta-u2-lim a-ku-tim a-ku-tum a-ku-u2-a a-ku-ul a-ku-usz a-ku-wa a-ku-x a-ku-za a-ku-za-a a-ku-za-nim a-ku-zu-num a-ku3-babbar a-ku3-babbar-pi3-im a-ku3-babbar-pi3-ki a-ku5-za a-kur-ub-esz18-dar a-la a-la-a-a-ka3-a a-la-ah-zi-na a-la-ak a-la-an a-la-bi-im a-la-bi4-im a-la-bu-um a-la-ha-am a-la-hi-im a-la-hi-nim a-la-hu-um a-la-hu-um-ma a-la-ki-a a-la-ki-ka3 a-la-ki-szu a-la-la a-la-la-ma a-la-na-tim a-la-nu-ka3 a-la-nu-um a-la-pa2-at a-la-pu-tu3 a-la-qe2 a-la-qe2-a-ku-ma a-la-qe2-ma a-la-qe2-szi2 a-la-x a-la-x-im a-la2 a-la2-ak a-la2-ak-ma a-la2-ak-tu3-szu a-la2-al-me-szar a-la2-am a-la2-an a-la2-ap2-szu a-la2-ba-am a-la2-ba-na-da a-la2-bi-a a-la2-bi-im a-la2-bi4 a-la2-bi4-im a-la2-bu-im a-la2-bu-um a-la2-bu-um-ma a-la2-da-ri-im a-la2-di2-ri-im a-la2-ha-am a-la2-hi a-la2-hi-a a-la2-hi-im a-la2-hi-im-im a-la2-hi-im-ma a-la2-hi-ma a-la2-hi-nam a-la2-hi-ni a-la2-hi-nim a-la2-hi-num a-la2-hi2-im a-la2-hu-um a-la2-hu-um-ma a-la2-ka3-ma a-la2-ka3-ni a-la2-kam a-la2-kam-ma a-la2-ki a-la2-ki-a a-la2-ki-im a-la2-ki-ka3 a-la2-ki-ni a-la2-ki-szu a-la2-ki-szu-nu a-la2-ki-x a-la2-ku a-la2-ku-ma a-la2-la2 a-la2-la2-ma a-la2-li-ka3 a-la2-li2-ma a-la2-ma-da-ma a-la2-ma-si2 a-la2-na-tim a-la2-ni a-la2-ni-e-a a-la2-ni-szu-nu a-la2-nim a-la2-nu a-la2-nu-ka3 a-la2-nu-ku-nu a-la2-nu-szu-nu a-la2-nu-um a-la2-num a-la2-pa2-at a-la2-pa2-at-ma a-la2-pa2-su2 a-la2-pa2-ta-ki-ni a-la2-pa2-tim a-la2-qe2 a-la2-qe2-a-ku-ma a-la2-qe2-a-kum a-la2-qe2-a-ma a-la2-qe2-em a-la2-qe2-ma a-la2-qe2-pi2-im a-la2-qe2-szi2 a-la2-qe2-szu a-la2-qe2-u2 a-la2-ri-a a-la2-sza-ki a-la2-szi2-am a-la2-tum a-la2-u2-a-ni a-la2-wa-asz2-hi a-la2-x a-lam a-lam-ni-szu a-lam5{ki} a-le a-le-e a-le-e-a-ku-um a-le-e-ma a-le-e-u2 a-le-ta-tim a-li a-li-a a-li-a-u2 a-li-am a-li-bi a-li-bi-ni-ma a-li-bi4 a-li-bi4-ka3 a-li-bi4-ki a-li-bu-be-li2-ma a-li-bur-be-li2 a-li-ik a-li-ik-ma a-li-im a-li-ka3 a-li-ka3-am a-li-ka3-ma a-li-ka3-ni a-li-kam a-li-kam-ma a-li-ki a-li-ki-im a-li-ki-im-ma a-li-ki-ma a-li-ku a-li-ku-nu a-li-ku-u2 a-li-ku-um a-li-la2 a-li-le-e a-li-li a-li-li-e a-li-li-ma a-li-ma a-li-mi3-im a-li-szu a-li-szu-nu a-li-ta-ab2-szi2-a a-li-ta-na-ni a-li-tab-szi2-ka3 a-li-tab-szi2-szi2-na a-li-ti2-a a-li-ti2-isz a-li-u2-tum a-li-wi-tim a-li-x a-li-x-x a-li2-li2 a-lik a-lik-ma a-lim a-lim-ki a-lim-ma a-lim{ki} a-lim{ki}-ma a-lu a-lu-a a-lu-a-am-szu-ma a-lu-a-ra-bi a-lu-a-zi a-lu-bu-szi2-sza a-lu-bu-usz a-lu-bu-usz-ti2-a a-lu-bu-usz-ti2-szi2-na a-lu-hu-sa3-di2-a a-lu-ku a-lu-ku-ni a-lu-la2 a-lu-la2-a a-lu-la2-a-ma a-lu-li-im a-lu-lu a-lu-lu-u2 a-lu-lu-wa a-lu-lugal-ri-im a-lu-na-tum a-lu-ti2 a-lu-u2 a-lu-um a-lu-um-ma a-lu-wa a-lu-wa-a a-lu-wa-zi a-lu-we a-lu-x a-lum2 a-lum2{ki} a-ma a-ma-a a-ma-a-a a-ma-a-ma a-ma-ak-na-ki-im a-ma-an-em a-ma-ar a-ma-at a-ma-at-ka3 a-ma-at-ka3-ma a-ma-az2 a-ma-ga-ar a-ma-gar3 a-ma-gu5-ru a-ma-ha-ar-ma a-ma-ha-as a-ma-ha-ra-ni a-ma-he-er a-ma-ka3-ma a-ma-kam a-ma-kam-ma a-ma-kam-mi3-in4 a-ma-la a-ma-la2 a-ma-li-a a-ma-li-a-asz2 a-ma-li-ik a-ma-li-ku-ni a-ma-lik a-ma-lu a-ma-ma a-ma-ma-a a-ma-ma-an a-ma-na a-ma-na-ah-ti2-a a-ma-na-em a-ma-na-im a-ma-nam-im a-ma-ni-im a-ma-nim a-ma-nu a-ma-nu-hi a-ma-nu-ma a-ma-nu-um a-ma-ri-im a-ma-ru-um a-ma-sa3 a-ma-sa3-ni a-ma-su2 a-ma-su2-im a-ma-su3 a-ma-sza-ah-ka3 a-ma-szi2-wa-asz2-mi3-isz a-ma-szu-isz-mi3-isz a-ma-te2-en6 a-ma-ti a-ma-ti2 a-ma-ti2-im a-ma-ti2-ka3 a-ma-ti2-ka3-ma a-ma-ti2-ku-nu a-ma-ti2-ma a-ma-tim a-ma-tu3-ka3 a-ma-tu3-ki a-ma-tum a-ma-x a-ma-za-a a-mar a-mar-ma a-mar-szi2 a-me-er a-me-er-e a-me-er-e-ti2-szu a-me-er-i-ta-ki-i a-me-er-u2-at a-me-er-u2-um a-me-szi2-it a-me-szi2-ti2-x a-me-ta a-mi3-a-am a-mi3-a-tim a-mi3-am a-mi3-gi5-ir a-mi3-he-pa2 a-mi3-ig-ra-ma a-mi3-im a-mi3-ir a-mi3-isz-li-im a-mi3-ma a-mi3-nim a-mi3-se-ma2 a-mi3-sza-a-am a-mi3-sza-am a-mi3-tam2 a-mi3-tim a-mu a-mu-a a-mu-a-at a-mu-at-ma a-mu-dingir a-mu-na-ni a-mu-ra a-mu-ra-a a-mu-ra-a-a a-mu-ra-am a-mu-ra-am-e-nam a-mu-ra-u2 a-mu-re-en a-mu-ri-e a-mu-ri-im a-mu-ru a-mu-ru-ba-ni a-mu-ru-u2 a-mu-ru-um a-mu-ru-x a-mu-s i2 a-mu-tam2 a-mu-ti2 a-mu-ti2-a a-mu-ti2-ki a-mu-ti2-ku-nu a-mu-ti2-szu-nu a-mu-tim a-mu-tu3-szu a-mu-tum a-mu-u2 a-mu-ur a-mu-ur-a-szur3 a-mu-ur-ka3-la2 a-mu-ur-ma a-mu-ur-na-hu-usz a-mu-ur-qa2-ti2-esz18-dar a-mu-ur-su2-en6 a-mu-ur-szu-ma a-mu-ur-szu-nu-ma a-mu-ur-x-x a-mu-wa-at-ma a-mu-x-x-x a-mu-zi-zi-ka3 a-mur a-mur-{d}a-szur a-mur-{d}utu a-mur-{d}utu-ma a-mur-{d}utu-szi a-mur-{d}utu-szi-ma a-mur-{d}x a-mur-a-a a-mur-a-szur a-mur-a-szur-ma a-mur-a-szur3 a-mur-a-szur3-ma a-mur-d.en-lil2 a-mur-dingir a-mur-dingir-ma a-mur-e-a a-mur-esz18-dar a-mur-esz18-dar-ma a-mur-isz-tar a-mur-isz-tar-ma a-mur-ka3-la2 a-mur-lu-su2 a-mur-lu-szu a-mur-ma a-mur-ra-bu-sa3 a-mur-su2 a-mur-x a-mur-x-x-ma a-n-ah-i3-li a-n-ku-ma a-na a-na-a a-na-a-a a-na-a-x a-na-ab2-ri-tim a-na-ab2-su2 a-na-ab2-szi2-im a-na-ah-a-szur a-na-ah-a-szur-ma a-na-ah-dingir a-na-ah-esz18-dar a-na-ah-i3-li2 a-na-ah-i3-li2-ma a-na-ah-il5 a-na-ah-lu-ka3 a-na-ah-ma a-na-ah-tam2 a-na-ah-tim a-na-ak-szu-na a-na-aq-bu-da-da a-na-ar-ni-u2 a-na-asz2 a-na-asz2-qu2-li a-na-asz2-wa-tu3-ma-an a-na-di2 a-na-di2-i a-na-di2-ma a-na-hi-id a-na-hi-id-ma a-na-hi-il5 a-na-ka3-a a-na-kam a-na-kam-ma a-na-ku a-na-ku-ba a-na-ku-ma a-na-ku-mi3-in a-na-ku-ni a-na-li2 a-na-li2-ma a-na-ma a-na-ma-dingir-ma a-na-me-er-ma a-na-mu-usz a-na-na a-na-ni a-na-ni7 a-na-nim a-na-nu a-na-nu-ma a-na-nu-um a-na-num a-na-pa2-al a-na-pa2-hi-im a-na-pi2-isz-ti2-a a-na-pi2-isz-ti2-ka3 a-na-pu-sza-am a-na-pu-usz a-na-qam2 a-na-ru-qi2-a a-na-ru-qi2-ka3 a-na-ru-qi2-ma a-na-szi2-a-ma a-na-szi2-i a-na-szi2-u2-szu-ni a-na-t a2-al a-na-tu3-kul2-ti2 a-na-wa-at a-na-x a-na-x-a-di2-in a-na-x-ka3 a-na-x-ki-x a-nam a-nam3 a-ne2-e-ma a-ne2-eh-ma a-ne2-en-ma a-ne2-nim a-ni a-ni-a a-ni-a-am a-ni-a-ni-a-am a-ni-a-tim a-ni-a-tum a-ni-am a-ni-e-ma a-ni-i a-ni-im a-ni-isz-a-ni a-ni-isz-ki-pi3-il5 a-ni-isz-u2-ni a-ni-ka3-si2 a-ni-ka3-si2-a a-ni-ka3-si2-ka3 a-ni-ke-e a-ni-ke-en a-ni-ki a-ni-ki-im a-ni-ki-ka3 a-ni-ma a-ni-na a-ni-na-a a-ni-na-ma a-ni-nam a-ni-ni a-ni-ni-im a-ni-nim a-ni-nim-ma a-ni-nu-um a-ni-num a-ni-num-ma a-ni-qe2-e-szu-nu a-ni-qi2 a-ni-qi2-im a-ni-qi2-ka3 a-ni-qi2-szu a-ni-qi3 a-ni-sza a-ni-sza-am a-ni-szi2 a-ni-ta a-ni-tam2 a-ni-tam2-ma a-ni-te2-en6 a-ni-ti2-im a-ni-tim a-ni-tu3 a-ni-tum a-ni-u2-ti2 a-ni-u2-tim a-ni-u2-tim-ma a-ni-u2-tim2 a-ni-u2-tum a-ni-u2-tum-ma a-ni-u2-tum8 a-ni-u2-um a-ni-u2-x a-ni-um a-ni-ut-tu3-um a-ni-x a-ni-za-la2 a-ni-za-la2-ma a-ni-zi a-nim a-nim-ma a-nu-a a-nu-i-di2-in a-nu-ka3-ma a-nu-ki a-nu-ku a-nu-ku-ma a-nu-la2 a-nu-ne2-e-i a-nu-nu a-nu-nu-a a-nu-nu-usz a-nu-pi2-a a-nu-pi2-esz18-dar a-nu-pi3-a a-nu-pi3-esz18-dar a-nu-pi3-sza a-nu-qu2 a-nu-qu2-a a-nu-qu2-sza a-nu-qu2-szu a-nu-qu2-u2 a-nu-qu2-um a-nu-szu a-nu-ti2 a-nu-tum a-nu-um a-nu-um-dingir a-nu-um-hi-ir-bi a-nu-um-ma a-num a-num-i3-li2 a-num-x a-pa-a-ri-ka3 a-pa2-a-al a-pa2-al a-pa2-al-ka3 a-pa2-at a-pa2-la-am a-pa2-li-a a-pa2-lim a-pa2-lu-hu a-pa2-ni a-pa2-ni-a a-pa2-ni-ka3 a-pa2-ni-ni-x a-pa2-ni-szu a-pa2-pa2 a-pa2-ra-as-ma a-pa2-ri-du a-pa2-ru-u2 a-pa2-szu-ri a-pa2-ta-na-nim a-pa2-ta-na-nu-ma a-pa2-ta-num a-pa2-tam2 a-pa2-te2 a-pa2-te2-x a-pa2-te9-u2 a-pa2-ti2 a-pa2-tim a-pa2-zi-a-szu a-pa2-zu-ha a-pa2-zu-ri-im a-pe3-er-ba a-pe3-ru-wa a-pe3-zi-a-szu a-pe3-zi-ah-szu a-pi2-a a-pi2-a-at a-pi2-i a-pi2-il5-ke-en a-pi2-il5-ke-en6 a-pi2-im a-pi2-isz a-pi2-la a-pi2-ri a-pi3-a a-pi3-i a-pi3-il5-ke-en6 a-pi3-im a-pi3-ku-ni a-pi3-la2 a-pi3-la2-ah-a-szur a-pi3-la2-ma a-pi3-la2-tu3-ku a-pi3-li a-pi3-szu-nu a-pi3-ti2-pa2-an a-pi3-zu-ra a-pu-hi-szu a-pu-lu a-pu-lu-ka3 a-pu-na a-pu-na-ma a-pu-szu-ke-en6 a-pu-tam2 a-pu-ti2-a-ma a-pu-ti2-ka3 a-pu-ti2-ka3-ma a-pu-tim a-pu-tum a-pu-tum8 a-pu-uh3 a-pu-ul a-pu-ul-ka3 a-pu-ul-ma a-pu-ul-szu-nu a-pu-ul-szu-um a-pu-x a-puzur2-esz18-dar a-|PU3.SZA|-a-szur a-qa2-ab-li-a a-qa2-bi-a-x a-qa2-bi-ma a-qa2-bi4 a-qa2-bi4-a-ku-nu-ti2 a-qa2-bi4-szi2-im a-qa2-ni a-qa2-nu-e a-qa2-nu-we a-qa2-ra-bi4-tim a-qa2-szi2-im a-qa2-ta-ti2-im a-qa2-ta-ti2-ma a-qa2-ta2-tim a-qa2-ti2 a-qa2-ti2-a a-qa2-ti2-a-ma a-qa2-ti2-ka3 a-qa2-ti2-ku-nu a-qa2-ti2-szu a-qa2-ti2-szu-ma a-qa2-ti2-szu-nu a-qa2-tim a-qa2-x a-qa3-ti2 a-qe2-er-bi4-ma a-qe3-er-bi-ma a-qi2-asz2 a-qi2-ip a-qi2-ip-ma a-qi2-isz a-qi2-sza-kum a-ra a-ra-ah a-ra-bar a-ra-de8 a-ra-de8-a-kum a-ra-di2-a a-ra-di2-im a-ra-du-u2 a-ra-ka3 a-ra-la2 a-ra-ma-na-ti2-ka3 a-ra-ma-na-ti2-ku-nu a-ra-na-ap2-szu a-ra-ra a-ra-szi2 a-ra-szi2-i a-ra-szu a-ra-szu-nu a-ra-tim a-ra-wa a-ra-wa-ah-ha-mi3-na a-ra-wa-ar-ha-mi3-na a-ra-wa-asz2 a-ra-wi-i a-ra-x a-re-aq a-re-e a-re-e-en a-re-esz15 a-ri-a-am a-ri-im a-ri-ni-isz a-ri-nu-um a-ri-szi2 a-ri-tam2 a-ru a-ru-a-ar a-ru-ba-im a-ru-ba-tim a-ru-ku-ni a-ru-qu2-ni a-ru-ru a-ru-ru-ba-asz2 a-ru-tum a-s a-ab2-ta-szi2 a-s a-al-ma a-s a-ba-at a-s a-ba-at-ka3 a-s a-ba-at-ma a-s a-ba-at-nim a-s a-na-ba-at-ma a-s a-na-ba-su2-ma a-s a-na-pa2-ah a-s e-er a-s e2-er a-s e2-ri-a a-s e2-ri-ka3 a-s e2-ri-ku-nu a-s e2-ri-ni a-s e2-ri-szu a-s e2-x a-s i2-ib-tim a-s i2-ip-tim2 a-s i2-it a-s i2-ru-um a-s i2-ti2-szu a-s u2-ba-tim a-s u2-ha-ri a-s u2-ra-ri a-sa2-a a-sa2-he-er-tam2 a-sa2-nim a-sa2-nu-um a-sa2-num a-sa2-num-ma a-sa2-ri-dim a-sa3-a a-sa3-a-ma a-sa3-ha-ar-ti2 a-sa3-he-er-ti2 a-sa3-he-er-ti2-szu-nu a-sa3-he-er-tim a-sa3-hu-ru-ma a-sa3-hu-ur a-sa3-hu-ur-ma a-sa3-ke-er a-sa3-mi3-la2-tim a-sa3-nim a-sa3-nim-ma a-sa3-nu-ma a-sa3-nu-um a-sa3-num a-sa3-num-ma a-sa3-ri-im a-sag10-tim a-ser2 a-si2-a-kum a-si2-i a-si2-ka3-tim a-si2-li-ih a-si2-ma a-si2-nim a-si2-ra-am a-si2-ri a-si2-ri-im a-si2-ru-um a-si2-szu a-su-mi3-ki a-su2 a-su2-a a-su2-hu a-su2-hu-ur a-su2-ka3-a a-su2-ka3-ni a-su2-ku-ur-da a-su2-kur-tim a-su2-pa2-la2 a-su2-pa2-na a-su2-re-e a-su2-ri a-su2-ri-im a-su2-ri-ma a-su2-u2 a-su2-um a-sur-i-mi3-ti2 a-sur-ma-lik a-sza a-sza-a-am a-sza-a-ma a-sza-a-ma-ku-szu-nu a-sza-al a-sza-al-ka3 a-sza-al-ma a-sza-al-t i2-im a-sza-am a-sza-ar a-sza-at a-sza-at-ka3 a-sza-du-i-ti2-ka3 a-sza-du-usz-tim a-sza-hu-tu3 a-sza-hu-ut a-sza-ka3-an a-sza-ka3-an-ma a-sza-ka3-na-ni a-sza-ka3-nam a-sza-ka3-szu a-sza-kan2 a-sza-kan2-ma a-sza-ki-isz a-sza-la2-ha-ma a-sza-la2-szi2-szu a-sza-la2-tu3-a-ar a-sza-la2-tu3-wa-ar a-sza-li-isz-tim a-sza-lim-ma a-sza-lu-hu a-sza-me a-sza-me-ma a-sza-me-u2 a-sza-me-u2-ka3 a-sza-me-u2-ma a-sza-me-u2-szu a-sza-ni-tu3 a-sza-pa2-ar a-sza-pa2-ra-ku-ni a-sza-pa2-ra-ku-nu-ti2 a-sza-pa2-ra-ku-szu a-sza-pa2-ra-kum a-sza-pa2-ra-ma a-sza-pa2-ra-ni a-sza-pa2-ra-x a-sza-par2-tim a-sza-pi2-ri-ku-nu a-sza-pu-ru a-sza-qa2-la-ku-um a-sza-qa2-la2-ku a-sza-qa2-la2-kum a-sza-qa2-lam a-sza-qal a-sza-qal-ma a-sza-qi2-szu-u2-ni a-sza-qu2-lu a-sza-ra-x-tim a-sza-ri-ka3 a-sza-ri-ku-nu a-sza-ri-szu a-sza-si2 a-sza-si2-ma a-sza-su2 a-sza-su2-hi-szu a-sza-su2-u2 a-sza-sza a-sza-sza-a a-sza-tam a-sza-tam2 a-sza-ti2-szu a-sza-ti2-szu-nu a-sza-tum a-sza-x a-sza-za a-sza3-szu a-szal2-t i2-szu a-szar a-szar-ma a-sze-am a-sze2-bu-li-im a-sze2-e a-sze2-e-a-kum a-sze2-e-em a-sze2-e-im a-sze2-e-ka3 a-sze2-e-ku-nu a-sze2-e-ma a-sze2-e-szu a-sze2-er a-sze2-ni-szu a-sze2-pe3-e-a a-sze2-pi3-a a-szi-a-ti2 a-szi-hi-im a-szi-u2-szu-ni a-szi2 a-szi2-a-am a-szi2-a-at a-szi2-a-ka3 a-szi2-a-ma-ti2-a a-szi2-a-ma-tim a-szi2-a-ti2 a-szi2-am a-szi2-asz2-nu a-szi2-at a-szi2-bu-tim a-szi2-e-em a-szi2-e-et a-szi2-et a-szi2-hi-im a-szi2-i a-szi2-i-id a-szi2-i-im a-szi2-i-ka3 a-szi2-id a-szi2-im a-szi2-ip-ka3-tim a-szi2-ip-ri-im a-szi2-ip-tim a-szi2-isz a-szi2-it a-szi2-ma a-szi2-mi3-im a-szi2-na a-szi2-ni-szu a-szi2-ra-am a-szi2-ri a-szi2-ri-im a-szi2-szu a-szi2-ta a-szi2-tam2 a-szi2-ti-a a-szi2-ti-szu2 a-szi2-ti2 a-szi2-ti2-a a-szi2-ti2-ka a-szi2-ti2-ka3 a-szi2-ti2-ka3-ma a-szi2-ti2-szu a-szi2-tim a-szi2-um a-szi2-x a-szu-a-a a-szu-a-ah-szu a-szu-a-al-ka3 a-szu-a-an a-szu-a-at a-szu-a-nim a-szu-a-ti2-ma a-szu-an a-szu-asz2-szu a-szu-at a-szu-be-lim a-szu-esz18-dar a-szu-i-mi3-ti2 a-szu-i3-li2-ma a-szu-im-mi3-ti2 a-szu-la a-szu-li a-szu-mi-a a-szu-mi3 a-szu-mi3-a a-szu-mi3-a-ma a-szu-mi3-ka3 a-szu-mi3-ka3-ma a-szu-mi3-ki a-szu-mi3-ku-nu a-szu-mi3-ku-nu-ma a-szu-mi3-ni a-szu-mi3-sza a-szu-mi3-szu a-szu-mi3-szu-ma a-szu-mi3-szu-nu a-szu-mi3-szu-nu-ma a-szu-ri-tim a-szu-ri-tum a-szu-ta-ru-i-sza-bu-sza-li a-szu-tum a-szu-uk-ra-am a-szu-um a-szu-ur a-szu-ur-ha-ab2-la2-am a-szu-ur-ma a-szu-ur-szi2 a-szu-ur-ta-ak-la2-ku a-szu-ur-ta-ak-la2-ku-ma a-szu2-mi3-szu-nu a-szu3-i-di2-ma a-szu3-na-da a-szur a-szur-{d}utu a-szur-{d}utu-szi a-szur-{d}utu-szi-ma a-szur-{d}utu-szi2 a-szur-{d}utu{+szi} a-szur-{d}utu{szi} a-szur-{d}x a-szur-a-ma-ru-um a-szur-a-su2 a-szur-an-dul3 a-szur-ba-asz-ti2 a-szur-ba-asz2-ti2 a-szur-ba-ni a-szur-ba-ni-ma a-szur-ba-ni-ti2 a-szur-ba-x a-szur-be-el-a-wa-ti2-ma a-szur-be-el-a-wa-tim a-szur-be-el-a-wa-tim-ma a-szur-be-el-ma-al-ki-im a-szur-be-el-ma-al-ki-in-ma a-szur-be-el-sa-tu a-szur-be-el-sa-tu-ma a-szur-be-el-x a-szur-be-la2-wa-tim a-szur-be-li a-szur-be-li2 a-szur-be2-el-a-wa-tim a-szur-be2-el-sza-du-e a-szur-be2-la2-wa-tim a-szur-da-a a-szur-da-an a-szur-da-di2-a a-szur-da-mi3-iq a-szur-dan a-szur-dingir a-szur-du-gu5-ul a-szur-du-gul a-szur-du-ri a-szur-du10 a-szur-du10-ma a-szur-e-di2-in a-szur-e-mi-qi2 a-szur-e-mu-qi2 a-szur-e-na a-szur-e-na-am a-szur-e-nam a-szur-e-nam-ma a-szur-e-um a-szur-en-nam a-szur-GAG a-szur-gal a-szur-gal-ma a-szur-i-de8-e a-szur-i-di a-szur-i-di2 A-szur-i-di2 a-szur-i-di2-in a-szur-i-di2-ma a-szur-i-mi-ti a-szur-i-mi3-ti a-szur-i-mi3-ti2 a-szur-i-mi3-ti2-ma a-szur-i-mi3-ti3 a-szur-i-mi3-ti3-ma a-szur-i-x a-szur-i3-mi3-ti2 a-szur-id-i2 a-szur-igi-du a-szur-isz-ta-kal2 a-szur-isz-ta-ki-il a-szur-isz-ta-ki-il5 a-szur-isz-ta-ki-il5-ma a-szur-isz-ti2-kal a-szur-isz-ti2-kal2 a-szur-isz-ti2-kal2-ma a-szur-isz3-ti2-kal2 a-szur-ka3-szi2-id a-szur-ke-na-ra-am a-szur-ki-ib-ri a-szur-la-ma-si2-ma a-szur-la2-ma-si2 a-szur-la2-ma-si2-ma a-szur-la2-ma-sza a-szur-lal2-szu a-szur-li-t u3-ul a-szur-ma a-szur-ma-lik a-szur-ma-lik-ma a-szur-ma-su2-i a-szur-mi3-ti2 a-szur-mu-ta-bi-il5 a-szur-mu-ta-bi-il5-ma a-szur-mu-ta-bi4-il5 a-szur-mu-ta-bi4-il5-ma a-szur-mu-ta-bil a-szur-mu-ta-bil2 a-szur-mu-ta-pi2-il5 a-szur-mu-ta-pi3-il5 a-szur-mu-x a-szur-na-da a-szur-na-da-ma a-szur-na-s e2-er a-szur-na-s i2-ir a-szur-na-x a-szur-ne2-me-di2 a-szur-ni-im-ri a-szur-ni-szi2-im a-szur-ni-szu a-szur-ni-szu-ma a-szur-ni-wa-ri-ma a-szur-ni-x a-szur-ni-x-x a-szur-nim-ri a-szur-nim-ri-ma a-szur-pi3-la2-ah a-szur-qa2-bi4-a a-szur-qa2-di2-ka3 a-szur-ra-bi4 a-szur-re-i a-szur-re-im a-szur-re-s i2 a-szur-re-s i2-ma a-szur-re-s u2-um a-szur-s u-lu-li a-szur-s u2-lu-li a-szur-s u2-lu-li-ma a-szur-s u2-lu-li2 a-szur-sa-tu a-szur-sag10 a-szur-si-pa a-szur-sipa a-szur-sipa-ma a-szur-sza-am-szi2 a-szur-sza-di2-li a-szur-sza-du-ni a-szur-szi2-bu-ti2 a-szur-ta-ak-la-ak-ma a-szur-ta-ak-la-ku a-szur-ta-ak-la-ku-ma a-szur-ta-ak-la2-ak-ma a-szur-ta-ak-la2-ku a-szur-ta-ak-la2-ku-ma a-szur-ta-ki-il5 a-szur-tak2-la2-ak-ma a-szur-tak2-la2-ku a-szur-tak2-la2-ku-ma a-szur-tu3-ku-ul a-szur-tu3-ku-ul-ti2 a-szur-tu3-ku-ul-ti2-ma a-szur-tu3-kul2-ti a-szur-utu-szi a-szur-utu{szi} a-szur-x a-szur-x-a a-szur-x-szu-ni a-szur-x-x a-szur-x-x-ma a-szur{ki} a-szur2-ba-ni a-szur2-du10 a-szur2-na-da a-szur3 a-szur3-{d}sag10 a-szur3-{d}utu a-szur3-{d}utu-szi a-szur3-{d}utu-szi-ma a-szur3-{d}utu-szi2 a-szur3-a-a-ba-asz2 a-szur3-a-ma-ru a-szur3-ad-ma-ma a-szur3-an-dul3 a-szur3-an-dul3-ma a-szur3-ba-asz2-ti2 a-szur3-ba-la2-at a-szur3-ba-ni a-szur3-ba-ni-ma a-szur3-be-el-a-wa-tim a-szur3-be-el-ma-al-ki-im a-szur3-be-el-sa-tu a-szur3-be-el-szi2-ma-tim a-szur3-be-el-szi2-ma-tim-ma a-szur3-be-li a-szur3-be-li2 a-szur3-be2-el-a-wa-tim a-szur3-be2-el-a-wa-tim-ma a-szur3-be2-el-ma-al-ki-im a-szur3-be2-el-sza-du-e a-szur3-be2-el-x-x-x a-szur3-bi-x a-szur3-da-ni a-szur3-dan a-szur3-dan-ni a-szur3-du-gul a-szur3-du-ri a-szur3-du-ri-ni a-szur3-du10 a-szur3-du10-ma a-szur3-e-a-ba-asz2 a-szur3-e-mu-qi2 a-szur3-e-na a-szur3-e-nam a-szur3-e-nam-ma a-szur3-e-pa2-asz2 a-szur3-en-nam a-szur3-gal a-szur3-gal-ma a-szur3-gal-bi a-szur3-i-de8-e a-szur3-i-di2 a-szur3-i-di2-in a-szur3-i-di2-ma a-szur3-i-di2-x a-szur3-i-di3 a-szur3-i-di3-ma a-szur3-i-mi-ti a-szur3-i-mi-ti2 a-szur3-i-mi2-ti2 a-szur3-i-mi3-ti a-szur3-i-mi3-ti2 a-szur3-i-mi3-ti2-ma a-szur3-i-x-x a-szur3-i3-szu a-szur3-igi-du a-szur3-isz-am-szu-nu a-szur3-isz-ta-ki-il5 a-szur3-isz-ti-kal2-ma a-szur3-isz-ti2-kal2 a-szur3-isz-ti2-kal2-ma a-szur3-isz-x-x a-szur3-isz3-ti2-kal2 a-szur3-ka3-szi2-id a-szur3-ka3-szi2-id-ma a-szur3-kar3-wa a-szur3-ke-nim a-szur3-ki-ib-ri a-szur3-la-ma-si2 a-szur3-la2-ma-si2 a-szur3-la2-ma-si2-ma a-szur3-la2-ma-sza a-szur3-la2-ma-szi a-szur3-la2-na-si2 a-szur3-li-qa2-i a-szur3-li-t u3-ul a-szur3-ma-li a-szur3-ma-lik a-szur3-ma-lik-ma a-szur3-ma-su2-i a-szur3-ma-su2-i-ma a-szur3-ma-x a-szur3-mi3-ti2 a-szur3-mi3-ti2-ma a-szur3-mu-sza-lim a-szur3-mu-ta-bi-il5 a-szur3-mu-ta-bi-il5-ma a-szur3-mu-ta-bi4-il5 a-szur3-mu-ta-bi4-il5-ma a-szur3-mu-ta-bil a-szur3-mu-ta-bil2 a-szur3-na-da a-szur3-na-da-ma a-szur3-na-s e2-er a-szur3-na-s i2-ir a-szur3-na-s i2-ir-ma a-szur3-ne2-me-di2 a-szur3-ni-im-ri a-szur3-ni-im(PI)-ri a-szur3-ni-szu a-szur3-ni-szu-ma a-szur3-ni-wa-ri-ma a-szur3-pa-zi a-szur3-pi2-la2-ah a-szur3-qa2-bi4-a a-szur3-qa2-bi4-a-ma a-szur3-re-s i2 a-szur3-re-s i2-im a-szur3-re-s i2-ma a-szur3-s u2-lu-li a-szur3-s u2-lu-li-ma a-szur3-sa-tu-e a-szur3-sag10 a-szur3-sipa a-szur3-sza-di2 a-szur3-sza-du-ni a-szur3-ta-a-a-ar a-szur3-ta-ak-la-ku a-szur3-ta-ak-la2-ak-ma a-szur3-ta-ak-la2-ki a-szur3-ta-ak-la2-ku a-szur3-ta-ak-la2-ku-ma a-szur3-ta-ak-la2-lu a-szur3-tak-la2-ak-ma a-szur3-tak2-la2-ku a-szur3-tak2-la2-ku-ma a-szur3-tap-pa2-e a-szur3-tu2-kul-ti2 a-szur3-utu-si a-szur3-utu-szi a-szur3-utu-szi-ma a-szur3-x a-szur3-x-ma-szi2-x-x a-szur3-x-um-ka3 a-szur3-x-x a-szur3-x-x-ma a-szur3-x-x-x-ma a-t a-ra-dam a-t a2-hi a-t a2-hi-ma a-t a2-hi-szu-um a-t a2-ra-ad a-t a2-ra-ad-ma a-t a2-ra-da-kum a-t a2-ra-dam a-t a2-ra-dam-ma a-t a2-ra-su2-ma a-t u3-lu-ni a-t up-pi2-szu-nu a-t up-pi3-im a-t up-pi3-szu a-t up-pi3-szu-nu a-ta a-ta-a a-ta-a-a a-ta-a-ma a-ta-ab2-la2-kum a-ta-ad-mi3-iq-tim a-ta-ad-na-ku-um a-ta-ah-szu a-ta-ak-ki-im a-ta-ak-sze2-er-tim a-ta-al-ha-ti2-e a-ta-al-kam a-ta-al-ki-im a-ta-am-ni-a a-ta-ar-ka3-na-am a-ta-ba-al a-ta-ba-lim a-ta-be-a-ma a-ta-be2 a-ta-be2-a-ma a-ta-bi-la2 a-ta-bu-lu a-ta-da2-nim a-ta-di2-in a-ta-di2-na-ku-ni a-ta-di2-nu a-ta-di2-szu-um a-ta-er a-ta-ha a-ta-ha-az a-ta-ha-hi-im a-ta-hi-tim a-ta-i-a a-ta-kal2 a-ta-la-kam a-ta-la2 a-ta-la2-ak a-ta-la2-ak-ma a-ta-la2-kam a-ta-la2-kam-ma a-ta-li a-ta-li-a a-ta-ma a-ta-ma-a-kum a-ta-ma-ar a-ta-ma-im a-ta-ma-ra a-ta-mar a-ta-na-ah a-ta-na-as-ha-ar a-ta-na-as -ba-at-ma a-ta-na-di2 a-ta-na-di2-in a-ta-na-di2-na-kum a-ta-na-lu-ku a-ta-na-pa2-al a-ta-pa2-e-a a-ta-pi3-la2 a-ta-pu-lu a-ta-szi2-a-tim a-ta-ta a-ta-ta-a a-ta-ta-ma a-ta-ti2-a a-ta-wa-im a-ta-wa-ku-ni a-ta-wa-ku-um a-ta-wa-kum a-ta-wa-ma a-ta-wu a-ta-wu-ku-ni a-ta-wu-ku-szi2-na-ma a-ta-wu-szu-um a-ta-wu-u2 a-ta-x a-ta-x-x a-ta2-a a-ta2-kal2 a-ta2-ta2 a-tal-ka3 a-tal-ka3-ni a-tal-ka3-ni-ma a-tal-ka3-nim a-tal-kam a-tal-kam-ma a-tal-ki-im a-tal-ku a-tal-ku-ni-ni a-tal-ku-szu-ni-ma a-tam2 a-tam2-ra-ni a-te-ga-ra-ma a-te-ma a-te2-er-ti2-a a-te2-er-ti2-ka a-te2-er-ti2-ka3 a-te2-er-ti2-ku-nu a-te2-er-tim a-te2-ga-ra-ma a-te2-s u2-pe3 a-ti a-ti-i a-ti-ma a-ti2 a-ti2-di2 a-ti2-di2-in a-ti2-di2-szi2 a-ti2-hi-id a-ti2-i a-ti2-i-ma a-ti2-ib-nim a-ti2-ki-il5-ma a-ti2-li-im-ra-i-im a-ti2-ma a-ti2-me-el-ki-a a-ti2-mi3-il5-ki-a a-ti2-s i2 a-ti2-s i2-szu-ma a-ti2-s u2-pi2 a-tu2-nu a-tu3-a-a a-tu3-a-ar a-tu3-ar a-tu3-ar-ma a-tu3-di2-tim a-tu3-e a-tu3-ki a-tu3-ni a-tu3-nu a-tu3-nu-ma a-tu3-ra-am a-tu3-ra-ku-nu-ti2 a-tu3-ra-ni a-tu3-ru a-tu3-ru-{d}da-gan a-tu3-ru-ma a-tu3-ru-szu-ni a-tu3-tu3-a a-tu3-u2 a-tu3-uh3-pi2-a a-tu3-uh3-pi3-a a-tu3-um a-tu3-ur a-tu3-ur-hu-mi3-it a-tu3-ur-ma a-tu3-wa-ar a-tu3-wa-ar-ma a-tu3-x a-tu3-zi-nim a-tur4-hu-mi3-it a-u2-ki-in a-u2-tum a-u2-um a-u3 a-u3-tu3-a a-u4-me a-um-me-a-ni a-wa-a-at a-wa-a-at-ka3 a-wa-ab2-ri-im a-wa-at a-wa-at-ka3 a-wa-at-ku-nu a-wa-at-ni a-wa-ku-lu a-wa-su2 a-wa-su2-nu a-wa-ta-am a-wa-tam a-wa-tam2 a-wa-tam2-ma a-wa-te2-a a-wa-ti a-wa-ti-a a-wa-ti-szu-nu a-wa-ti2 a-wa-ti2-a a-wa-ti2-i-a a-wa-ti2-im a-wa-ti2-ka3 a-wa-ti2-ku-nu a-wa-ti2-ni a-wa-ti2-szu a-wa-ti2-szu-nu a-wa-ti2-x a-wa-tim a-wa-tim-ma a-wa-tim2 a-wa-tu3 a-wa-tu3-ki a-wa-tu3-ni a-wa-tu3-szu-nu a-wa-tu3-um a-wa-tum a-wa-wa-ni a-wa-x a-wi-a-la2 a-wi-i-tam2 a-wi-il a-wi-il5 a-wi-il5-tam2 a-wi-il5-ti2 a-wi-il5-ti2-im a-wi-il5-ti2-szu a-wi-il5-tim a-wi-il5-tim-ma a-wi-il5-tu3-szu a-wi-il5-tum a-wi-it a-wi-it-ka3 a-wi-la2-am a-wi-la2-ti2 a-wi-la2-ti2-ma a-wi-la2-tim a-wi-la2-tum a-wi-lam a-wi-lam2 a-wi-le a-wi-le-e a-wi-li a-wi-li-im a-wi-li-ka3 a-wi-li-ma a-wi-li3 a-wi-lim a-wi-lu a-wi-lu-ta-ka3 a-wi-lu-tam2 a-wi-lu-ti2-ka3 a-wi-lu-ti2-ku-nu a-wi-lu-tu3-ni a-wi-lu-u2 a-wi-lu-um a-wi-lum a-wi-lum2 a-wi-pa-lu a-wi-su2 a-wi-tam2 a-wi-ti-ni a-wi-ti2 a-wi-ti2-i-szu-nu a-wi-ti2-ka3 a-wi-tim a-wi-tum a-wi-x a-wu a-wu-a-ku-ni a-wu-a-szu a-wu-ni-szu-ni a-wu-ur-sza-ra-za-na a-x a-x-hi-ra-ni a-x-i-di2 a-x-ma a-x-na a-x-nim a-x-szu a-x-u2 a-x-x a-x-x-ma a-x-x-ni a-x-x-szu a-x-x-x a-x-x-x-en a-za-a a-za-al-pa2 a-za-am a-za-am-ri-im a-za-az a-za-ka3-ar a-za-ka3-im a-za-ku a-za-mi3-la2-an a-za-mi3-lim a-za-za-ku-um a-za-za-kum a-za-zu a-za-zu-ni a-zi a-zi-a a-zi-a-ri-im a-zi-iz a-zi-iz-ma a-zi-ki-ka3 a-zi-ra-am a-zi-ri-im a-zi-ti2-szu a-zi-za a-zi-za-asz2 a-zi-zi-im a-zi-zu a-zu a-zu-a a-zu-a-a a-zu-ab2 a-zu-az a-zu-da a-zu-e a-zu-e-el-ka3 a-zu-ki-im a-zu-ma-a a-zu-ma-num a-zu-na-a a-zu-ni-na a-zu-ta-a a-zu-u2 a-zu-wa a-zu-wi-il5-ka3 a-zu-x a-zu-za a-zu-za-a a-zu-za-a-ma a-zu-zu a-zu-zu-ma a{ki}-lim a2-ma a2-szu-um a3 a3-at a3-ma ab ab-ba ab-ba-a-im ab-ba-ni ab-ka3-ma ab-na-ti-ni ab-na-ti2-ni ab-ni-szu ab-nu-um ab-sza-lim ab-sza-ra-ni ab2 ab2-e-la2-ku-ni ab2-hi-im ab2-ka3-am ab2-ka3-ma ab2-ka3-nim ab2-kam ab2-kam-ma ab2-la-ma-si2 ab2-la2-at ab2-la2-ma-si2-ma ab2-lu-hu-ul ab2-na-am ab2-na-ti-ni ab2-na-ti2-a ab2-na-ti2-ni ab2-na-tim ab2-ni ab2-ni-im ab2-ni-ni ab2-ni-szu ab2-nim ab2-nu-um ab2-ri-im ab2-sza-lim ab2-sza-ra-ni ab2-sza-ra-ni7 ab2-sza-ra-nim ab2-szi2 ab2-ti2 ab2-ti2-ka3 ab2-tu3-uq ab2-tu3-uq-ma ab2-x ad ad-{d}utu ad-du-bi4-im ad-ku-bi4-im ad-ma-ku ad-ma-ku-ni ad-ma-nu ad-ma-ti2 ad-ma-ti2-i-li ad-ma-tu3-nu-ni ad-mu-tim ad-mu-u2-ni ad-ri-im ag ag-da-ma-ar ag-mi3-il5 ag-mu-ru ag-mu-ru-ni ag-mu-ur ag-mu-ur-ma ag-mur-ma ag-ra-am ag-ra-ma ag-re-e ag-ri ag-ri-im ag-ri-ma ag-ta-ma-ar ag-ta-mar ag-ta2-mar ah ah-ba-ni ah-bu-la-kum ah-bu-la2-ku-ni ah-bu-lu ah-bu-ul ah-bu-ul-szu-um ah-da2-ku-nu-ti2 ah-di2-ir-ka3 ah-du-u2 ah-i ah-ma ah-mar-szi2 ah-mu-us -ma ah-ri-im ah-sza-ah-ma ah-sza-lim ah-sza-lim-ma ah-sza-wa ah-szi2-la2 ah-szu-a ah-szu-sza-na ah-szu-uh-ma ah-x ah-za-ma ak ak-bu-su2-ka3 ak-ki-tim ak-la-szu ak-la2 ak-la2-at ak-la2-ka3 ak-lam ak-le ak-lu ak-lu-u2 ak-ma ak-nu-ka3-kum ak-nu-ka3-szu ak-nu-uk ak-nu-uk-ma ak-su2-pu-um ak-szu-da-szu ak-szu-du ak-szu-su2 ak-szu-ud ak-szu-ud-ma ak-ta-asz2-da-ka3 ak-ta-asz2-da-ku-nu ak-ta-asz2-du-ni ak-ta-ba-as-ma ak-ta-la ak-ta-la2 ak-ta-la2-szu ak-ta-la2-x ak-ta-sza-ad-ma ak-tu3-u2 ak-x al al-8(disz) al-be-li al-be-li2 al-be2-li al-be2-li-ma al-du-szu al-du10 al-e-szu-ma al-e-u2-ni al-ga-mesz al-ga-ri-a al-ka3-a al-ka3-am al-ka3-ma al-ka3-ni-ma al-ka3-nim al-ka3-nim-ma al-kam al-kam-ma al-ku-a-i-tum al-ku-i-a-tum al-ku-wa-i-a-tim al-ma-tim al-ma-tum al-pa2 al-pa2-am al-pe3-a al-pe3-e al-pi2 al-pi3-a al-pi3-im al-pi3-li2 al-pi3-szu al-pu al-pu-su2-nu al-pu-szu-nu al-pu-ta-ku-ni al-pu-ta-ku-nu al-pu-tu3 al-pu-tu3-ma al-pu-tu3-szu al-pu-um al-pu-ut al-pu-ut-ka3 al-qe al-qe2 al-qe2-e al-qe2-ma al-qe2-szu al-qe2-szu-nu-ma al-qe2-u2 al-qe2-u2-ma al-qi2 al-su2-ma al-ta-ap2-tu3 al-ta-na-qe2-u2 al-ta-pa2-at al-ta-qe2-ma al-ta-qe2-u2 al-ta-qe2-u2-ma al-te2-e al-te2-e-ma al-te2-qe2 al-x al-x-x-szu-ma al-za-na alim{ki} am am-ha-as am-ha-s u2-u2 am-ha-su2-ma am-hu-ru am-hu-ru-u2 am-hu-ur am-hu-ur-ma am-hu-ur-szu-nu-ma am-hur am-ku-wa am-ma am-ma-a am-ma-ku-wa am-na am-ra am-ra-a am-ra-as am-ra-ma am-ri-a am-ri-esz18-dar am-ru-s u2-ni am-si2-ma am-szi2 am-ta-gar3-ku-nu am-ta-ha-ar-szu-nu am-ta-qu2-ut-ma am-tam am-tam2 am-te2-e am-ti2 am-ti2-a am-ti2-im am-ti2-ka3 am-ti2-szi2 am-ti2-szu am-tim am-tu am-tu3-tim am-tu3-wa am-tum am-x am-x-x-x am2 amar an AN an-ba an-ha-ku an-i3-li an-i3-li2 an-ku-i-a an-na an-na-ak an-na-ak-szu-nu an-na-ki an-na-ta an-na-a-ka3 an-na-ak-szu an-na-ka3 an-na-kam an-na-ki-a an-na-ki-im an-na-ki-ka3 an-na-ki-szu an-na-ku an-na-szu an-na{ka3-am} an-na{ki-im} an-na{ki}-ka3 an-nu-ku an-nu-ti3 an-nu-tum an-sza-szi2-il5-ma an-x an.na ansze ansze-hi ansze-hi-a ansze-hi-ka3 ansze-hi-ri-a ansze-ri ansze-ri-a ansze-ri-ka3 ansze-ri-szu ansze-ru ansze-ru-ka3 ansze-ru-szu ansze-u2-a ap-lu-tim ap-qi2-id ap2-hi-szu ap2-ka3-am ap2-la2 ap2-la2-ah ap2-la2-ah-ma ap2-la2-ni ap2-lum2 ap2-nu-ma ap2-nu-szu-ma ap2-qi-da-szu-ni ap2-qi2 ap2-qi2-da-ki-im ap2-qi2-da-ku-ma ap2-qi2-da-ku-ni ap2-qi2-da-ku-um ap2-qi2-dam ap2-qi2-du-ma ap2-qi2-id ap2-qi2-id-ma ap2-qi2-su2-nu-ti ap2-qi2-su2-um ap2-ri-im ap2-ri-x ap2-si2-ik ap2-szu ap2-t u3-ur-ma ap2-t u3-ur-szi2 ap2-t u3-ur-szu-um ap2-t ur4-ma ap2-ta-na-te2 ap2-te2 ap2-te2-ma ap2-ti2 ap2-ti2-u2 ap2-x aq-bi-a-ku-ni aq-bi-a-ku-um aq-bi-ku-ni aq-bi-kum aq-bi4 aq-bi4-a-ki-im aq-bi4-a-ku-ni aq-bi4-a-ku-nu-ti2-ma aq-bi4-a-ku-um aq-bi4-a-kum aq-bi4-ma aq-bi4-szum aq-bi4-u2 aq-bi4-u2-szu-ni aq-t i2-i ar ar-ak-x ar-be ar-be-e-szu ar-be2 ar-be2-e ar-be2-et ar-bi-i-szu ar-de8-u2 ar-di2 ar-du-ni-ku ar-ga-be-e ar-ha-at ar-ha-la2 ar-ha-la2-am ar-ha-lam ar-ha-li ar-ha-lim ar-ha-lum2 ar-ha-nu-ma-an ar-hi-isz ar-hi-isz3 ar-ib-du-a ar-ka3-at ar-ka3-tim ar-ku-a-tal ar-ku-su2-ma ar-ku-us2 ar-ku-us2-ma ar-ma ar-mi3-li ar-na ar-na-am ar-nam ar-ni ar-ni-im ar-ni-szu ar-nim ar-nu ar-nu-ma-an ar-nu-um ar-ra-a ar-su2 ar-sza-a-tum ar-sza-ti ar-sza-ti2 ar-sza-tim ar-sza-tum ar-szi2 ar-szi2-a-ku-ni ar-szi2-ah ar-szi2-szi2-im ar-szu ar-szu-la2 ar-ta ar-ta-a ar-ta-a-ma ar-ta-ad-a-kum ar-ta-am ar-ta-na-pu-ud ar-ti2-szi2 ar-tim ar-wa-na-ah-szu ar-wa-tim ar-x ar-x-ma ar-za-la-am ar-za-lu ar-za-lum2 ar-za-na-ah-su ar-za-na-ah-szu ar-zi-a ar-zi-a-mur ar-zu-a-i-u2 ar3-sza-ti2 ARAD2 ARAD2-ra-dan ARAD2-{d}sze2-ru-a ARAD2-ad-i3-li2-szu ARAD2-ad-ka3 ARAD2-dam ARAD2-di2-im ARAD2-di2-ka3 ARAD2-di2-szu ARAD2-dim ARAD2-i3-li2-szu ARAD2-ka3 ARAD2-ku-bi ARAD2-sa3 ARAD2-su2 ARAD2-szu-ma as-ba-su2-ma as-he-er-szu as-hu-ru-ni as-ku-ta-ku-ma as-ni-iq as-ri-dam as -ba-at as -ba-at-ka3 as -ba-at-ma as -ba-si2-ma as -ba-su2 as -ba-su2-ma as -bu-tu2 as -bu-tu3-ka3 as -bu-tu3-ni-i as2-ku-dum as2-qu-dim as2-qu-ud as2-qu2-dim as2-qu2-dum as2-qu2-dum-ma as2-qu2-tim as2-qu2-ud-ma asz asz-al-ma asz-qu2-dim asz-qu2-ul-ma asz-qul2 asz-qul2-ma asz-ta-par2 asz-ta-x asz2 asz2-{qu2}qul2-ma asz2-a-al-ma asz2-a-am asz2-a-ma asz2-a-ma-kum asz2-a-ma-kum-ma asz2-al-ka3-ma asz2-al-ma asz2-al-szu-ma asz2-am asz2-am-ma asz2-du asz2-du-u2 asz2-e-ka3-ma asz2-e-ma asz2-e-u2-szu asz2-hi-i asz2-im asz2-ka3-na-szu-x asz2-ka3-pi3-im asz2-ku-ka asz2-ku-ka3 asz2-ku-ma asz2-ku-na-ku-nu-ti2 asz2-ku-na-kum asz2-ku-nam asz2-ku-nu asz2-ku-szu-um asz2-ku-un asz2-la2-kam asz2-me asz2-me-e asz2-me-ma asz2-me-ni asz2-me-u2 asz2-me-u2-ma asz2-pa2-ra-kum asz2-pu-ra-am asz2-pu-ra-ki asz2-pu-ra-ki-ni asz2-pu-ra-ku asz2-pu-ra-ku-ma asz2-pu-ra-ku-ni asz2-pu-ra-ku-nu-ti2 asz2-pu-ra-ku-nu-ti2-ni asz2-pu-ra-ku-um asz2-pu-ra-kum asz2-pu-ra-kum-ma asz2-pu-ra-ma asz2-pu-ra-ni asz2-pu-ra-szum asz2-pu-ru asz2-pu-ur asz2-pu-ur-ma asz2-pu-ur-szu-um asz2-pur asz2-pur-ma asz2-qi2-il5-szu asz2-qi2-la2-ma asz2-qu-lu asz2-qu2-di2-a asz2-qu2-dim asz2-qu2-lu asz2-qu2-lu-ma asz2-qu2-ul asz2-qu2-ul-ma asz2-qu2-ul-szum asz2-qul asz2-qul2 asz2-qul2-ma asz2-qul2-szum asz2-ra asz2-ra-am asz2-ra-kam asz2-ra-kam-ma asz2-ri-im asz2-ta asz2-ta-al asz2-ta-am asz2-ta-as asz2-ta-ha-at asz2-ta-ka3-an-ma asz2-ta-la2-al asz2-ta-me asz2-ta-me-u2-szi2 asz2-ta-na asz2-ta-na-am asz2-ta-na-ka3-ki asz2-ta-na-ka3-ku-um asz2-ta-na-me-ma asz2-ta-na-me-u2-ma asz2-ta-na-pa2-ar-ma asz2-ta-na-pa2-ra-am asz2-ta-na-pa2-ra-kum asz2-ta-na-pa2-ra-ma asz2-ta-na-pa2-ra-szu-um asz2-ta-na-par2-szu-ma asz2-ta-pa-ra-ku-nu-ti2-ni asz2-ta-pa2-ar asz2-ta-par2 asz2-ta-pu asz2-ta-qa2-al asz2-ta-qa2-la2-kum asz2-ta-qal asz2-tap-ra-ku asz2-ti2-lim asz2-ti2-pi2-x asz2-ti2-pi3-ru-um asz2-ti2-x asz2-tu3 asz2-tu3-hu-ut asz2-tu3-ma asz2-u2-mu asz2-x asz2.ta-par2 at at-bi4-ma at-hu at-hu-a-ni at-hu-e at-hu-e-em at-hu-u2 at-ka3 at-la-ak at-la2-ak at-la2-ak-ma at-ma at-ma-a-ku-ni at-ma-ku at-ma-la2 at-me at-me-e at-mu-ni at-ta-a-a at-tu3-nu-ma at-wu at-wu-ma at-wu-u2 at-wu-u2-ma at-x-x at-x-x-ma at -hi at -ru-da-am at -ru-dam at -ru-ud az az-ka3-ri az-ku az-ku-ru-ma ba ba-a ba-a-ab-tam2 ba-a-am ba-a-ba-at ba-a-ba-ti-a ba-a-ba-ti-ka3 ba-a-ba-ti2-a ba-a-ba-ti2-ka3 ba-a-ba-ti2-szu ba-a-ba-tim ba-a-bi-lam ba-a-ma ba-a-nim ba-ab ba-ab-dingir ba-ab-szu ba-ab-tam2 ba-ab-ti ba-ab-ti2 ba-ab-ti2-a ba-ab-ti2-ki ba-ab-tim ba-ab-tu3-szu ba-ab-tum ba-ab2 ba-ab2-dingir ba-ab2-dingir-lim ba-ab2-ta-am ba-ab2-ta-ka3 ba-ab2-ta-szu ba-ab2-tam2 ba-ab2-tam4 ba-ab2-ti2 ba-ab2-ti2-a ba-ab2-ti2-ka3 ba-ab2-ti2-szu ba-ab2-tim ba-ab2-tum ba-ad-na ba-ad-na-e-im ba-al ba-al-t a2 ba-al-t a2-at-ni ba-al-t a2-ku-ma ba-al-t a2-ku-ni ba-al-t a2-tu3-nu-ni ba-al-t i2-szu-nu ba-al-t u3-a ba-al-t u3-szar ba-al-t u3-szar2-rum ba-al-tu3-tu3 ba-al-x ba-am ba-an ba-ar ba-ar-ba-ri-a ba-ar-di2-ti2 ba-ar-ki-a ba-ar-ku-i-a ba-ar-me-la2 ba-ar-sze2-ba-la2 ba-ar-wa-ma-da ba-ar-x ba-asz2-tam2 ba-asz2-ti2 ba-asz2-tum ba-asz2-x ba-at-na ba-at-qa2 ba-at-qa2-am ba-at-qa2-at-ni ba-at-qam ba-at-qi2-im ba-at-qu2 ba-at-qu2-ma ba-at-qu2-ni ba-at-qu2-tum ba-at-x ba-ba ba-ba-a ba-ba-at ba-ba-la ba-ba-la2-a ba-ba-li ba-ba-li-ma ba-ba-lim ba-ba-szi2-ba ba-ba-ti ba-ba-ti2 ba-ba-zu-a ba-ba2-tu3-um ba-be-lim ba-bi-di2 ba-bi-il5 ba-bi-ti2 ba-bi4-di2 ba-bi4-lim ba-di2-da-a ba-du-du ba-ga-a ba-hu-lu ba-i-ri ba-ki-la2-nim ba-ki-li ba-ku ba-ku-lu ba-la-t i2-a ba-la-t i2-ka3 ba-la2 ba-la2-a ba-la2-at ba-la2-nim ba-la2-t i2-a ba-la2-t i2-ka3 ba-la2-t i2-ku-nu ba-la2-t i2-ni ba-la2-t i2-szu ba-la2-t u3-a ba-la2-ti2-a ba-li ba-li-a ba-li-hi-im ba-li-sza-im ba-li-t a2-am ba-li-t am2 ba-li2 ba-lim ba-lu-a ba-lu-i ba-lu-t im ba-lu-um ba-lu-ut -ma ba-lum2 ba-lum2-ni-mar ba-ma ba-mu-ur-ma ba-na ba-na-ga ba-ni ba-ni-ri ba-nu-um ba-pi2-re-e ba-pi2-ri ba-pi2-ri-a ba-pi2-ri-im ba-pi2-ru-u2 ba-pi2-ru-um ba-pi3-ra-am ba-pi3-ri ba-pi3-ri-im ba-pi3-ru-um ba-qu2-ni-im ba-qu2-nim ba-ra-im ba-ra-nim ba-ra-ti2-im ba-ri ba-ri-a ba-ri-e-ni ba-ri-ku-nu ba-ri-ku-nu-ma ba-ri-ni ba-ri-szu ba-ri-szu-nu ba-ri-szu-nu-ma ba-ri-ti2 ba-ri-ti2-ku-nu ba-ru-ka3 ba-ru-ke-en6 ba-ru-li ba-ru-lim ba-ru-ma-am ba-s a-ma ba-sa2-a ba-sa2-a-a ba-sa2-a-a-ma ba-sa3-a ba-sza-am ba-sza-x ba-ti-iq ba-ti2-i ba-ti2-iq ba-ti2-iq-ma ba-ti2-iq-tim ba-ti2-qe2-e ba-ti2-qi2-im ba-ti2-qu2-um ba-tim ba-x ba-x-na-da ba-x-x ba-za ba-za-am ba-za-nim ba-za-za ba-ze-e ba-zi ba-zi-a ba-zi-a-ma ba-zi-tim ba-zi-tim-ma ba2-ab2-ti2-a ba2-e babila babila-lim bad3{ki} bar bar-di2-szu bar-dul5 bar-hi-li bar-ka3-ah-szi2-a bar-ka3-nu-um bar-ki bar-ki-a-am bar-ki-szu-ma bar-ki-szu-nu bar-ki-tim bar-ki-u2-tim bar-qu2-tum bar-si be BE be-a-lim be-da-ki be-di2-be-di2 be-e-li-im be-el be-el-ni be-el-qa2-ab-li-im be-el-szu be-el-te2-e2-gal-lim be-el-te2-ka3-lim be-el-te2-ka3-lu-um be-el-ti2 be-el-ti2-e2-gal-lim be-el-ti2-kal2-lim be-er-dam be-er-di2 be-er-di2-ka3 be-er-dim be-er-tim be-et be-et-ka3 be-ga-a be-ka3-a be-ku-a be-la2-at be-la2-at-e2-gal-lim be-la2-nam3 be-la2-ni be-la2-ni-a be-la2-ni-im be-la2-nim be-la2-nim-ma be-la2-nu-ma be-la2-nu-um be-la2-num be-la2-num-ma be-la2-szi-nu be-la2-tim be-la2-tu3-ma be-la2-tum-ma be-la2-u2-at be-la2-x-x be-la2-zu-a be-li be-li-a be-li-a-a-ma be-li-ki-i be-li2 be-li2-a be-li2-a-lim be-li2-a-ma be-li2-du10 be-li2-ka3 be-li2-ni be-li2-szu be-lim be-lim3 be-lu be-lu-a be-lu-a-ma be-lu-ba-ni be-lu-ni be-lu-u2-a be-lu-um be-lum be-lum2 be-lum2-ba-ni be-lum2-mu-sza-lim be-lum2-na-da be-ni be-ra-a be-ra-di2 be-ri be-ri-im be-ru-lim be-sza-ah-szu be-ta be-ta-tim be-tam be-tam2 be-ti2 be-ti2-a be-ti2-ka be-ti2-ka3 be-ti2-ku-nu be-ti2-ni be-ti2-szu be-ti2-szu-nu be-tim be-tu3 be-tu3-szu be-tum be-u2-la-at be-u2-la-tim be-u2-la2-at be-u2-la2-su2 be-u2-la2-tam2 be-u2-la2-ti2-a be-u2-la2-ti2-ka3 be-u2-la2-ti2-s u2 be-u2-la2-ti2-szu be-u2-la2-tim be-u2-la2-tu3-a be-u2-la2-tu3-szu-ma be-u2-la2-tum be-u2-sza-ni be-x be-x-x be-za-ni be-zi-ni be2-a-lim be2-al be2-el be2-el-szu be2-er-di2 be2-et be2-et-ka3 be2-et-ni be2-la-tum be2-la2-nim be2-la2-nu-um be2-la2-num be2-la2-num-ma be2-la2-tum be2-la2-tum-ma be2-li be2-li-a be2-li-a-a be2-li-sza be2-li2 be2-li2-a be2-li2-du10 be2-lim be2-lu be2-lu-a be2-lu-ni be2-lum2-ba-ni be2-lum2-ba-ni-ma be2-lum2-x-x be2-re-e be2-ru-tim be2-su2-u2 be2-ta-an be2-ta-at be2-ta-ku-nu be2-ta-ti-szu-nu be2-ta-ti2-szu-nu be2-ta-tim be2-ta-tu3-ni be2-tam2 be2-te2-e be2-ti be2-ti-ka3 be2-ti2 be2-ti2-a be2-ti2-im be2-ti2-ka3 be2-ti2-ki be2-ti2-ku-nu be2-ti2-ni be2-ti2-szu be2-ti2-x be2-tim be2-tu3 be2-tu3-szu be2-tu3-um be2-tum be2-u2-la-at be2-u2-la-ti2-su be2-u2-la-tim be2-u2-la2-at be2-u2-la2-ti-szu be2-u2-la2-ti2-a be2-u2-la2-ti2-szu be2-u2-la2-ti2-szu-nu be2-u2-la2-tim be2-u2-la2-tu3-su be2-u2-la2-tu3-szu be2-u2-la2-tu3-szu-ma be2-u2-la2-tum be2-x bi bi-a bi-ba-ka3 bi-bi-ra bi-e-a bi-il bi-il5 bi-it bi-it-qa2-at bi-it-qa2-tim bi-it-qa2-tum bi-ka3-a bi-la2 bi-la2-ma bi-la2-ni-ma bi-la2-nim bi-la2-tim bi-la2-zu bi-lam bi-li-szu bi-lu bi-ni bi-ra-ah-szu bi-ra-di2 bi-ra-ma bi-ra-ti2 bi-re-e-ma bi-ri bi-ri-im bi-ru bi-ru-tim bi-szu-ma bi-ta bi-ta-a bi-ti2 bi-ti2-a bi-ti2-ti2 bi-tu3 bi-x bi-zi-a bi-zu bi2-zi-a-tim bi3-la2-tim bi4 bi4-a bi4-a-tam2 bi4-be-na-tim bi4-il5 bi4-il5-ma bi4-il5-szu bi4-il5-tim bi4-isz-tim bi4-it-qa2-at bi4-it-qa2-tim bi4-la-tim bi4-la2 bi4-la2-am bi4-la2-ma bi4-la2-ni-ma bi4-la2-ti2-im bi4-la2-tim bi4-lam bi4-lam-ma bi4-lim bi4-ra-a bi4-ra-di2 bi4-ru-tim bi4-ti2-ti2 bi4-za-ni bu bu-a-a bu-a-na bu-bu-la2-nim bu-bu-ra-nim bu-bu-ra-nim-ma bu-bu-ra-num bu-bu-ra-num-ma bu-bu-tim bu-bu-tum bu-bu-wa-tal bu-da-dim bu-da-tim bu-da2-dim bu-du-du bu-ka3-nim bu-la-ti2-a bu-la-ti2-szu bu-la2-na bu-la2-ti bu-la2-ti2 bu-la2-ti2-a bu-la2-ti2-ka3 bu-la2-ti2-ni-ma bu-la2-ti2-szu bu-la2-ti2-szu-nu bu-la2-tim bu-la2-tu3 bu-la2-tu3-szu bu-li-a bu-li-li-i bu-li-na bu-lu-e bu-lu-li-szu bu-lu-u2-be-li2 bu-lu-ut bu-lu-ut -be-li2 bu-na-mu-wa-di2 bu-ni-ma-hu-um bu-ni-ni bu-qu2-la2-am bu-ra-a bu-ra-am bu-ra-dim bu-ra-im bu-ra-lim bu-ra-ma bu-ra-ma-ma bu-ra-ma-nim bu-ra-szi2 bu-ra-u2 bu-ra-u2-um bu-ra-um bu-ri-ta-an bu-ru-dim bu-ru-lim bu-ru-tim bu-ru-tim-ma bu-ru-tum bu-ru-us-ha-tim bu-ru-usz-ha-dim bu-ru-usz-ha-tim bu-ru-usz-ha-tim-ma bu-ru-usz-ha-tum bu-ru-usz-na-im bu-ru-usz10-ha-dim bu-ru-usz10-ha-tim bu-s a-nu-um bu-s i-a-a bu-s i2-a bu-s u2-li-a bu-s u2-li2-a bu-sza-li bu-szu bu-szu-um bu-ta-a bu-tu3-qa2-e bu-tu3-uq-ma bu-tu3-uq-tum bu-u2-la2-ti2-szu bu-uk-ru bu-ul-t i2-a-ma bu-ul-t i2-szu-ma bu-uq-la2-tim bu-uq-lam bu-uq-lim bu-uq-lu bu-uq-lum2 bu-ur-{d}iszkur bu-ur-a-szur bu-ur-a-szur-ma bu-ur-a-szur3 bu-ur-a-szur3-ma bu-ur-esz18-dar bu-ur-ha-tim bu-ur-ka3-nim bu-ur-qa2-nim bu-ur-qa2-num bu-ur-qi2-a bu-ur-su2-en6 bu-ur-usz-ha-tim bu-us2-ka3-nim bu-ut-ki-im bu-ut-qa2 bu-ut-qi2-im bu-ut -ki-im bu-x bu-za bu-za-ta-a bu-za-zu bu-za-zu-ma bu-zi bu-zi-a bu-zi-li-a bu-zi-zi bu-zi-zi-im bu-zu bu-zu-a bu-zu-a-ma bu-zu-li-a bu-zu-li2-a bu-zu-ta-a bu-zu-ta-a-ma bu-zu-ur bu-zu-zi-im bu-zu-zu bur-{d}iszkur bur-a-szur bur-a-szur-ma bur-a-szur3 bur-esz18-dar bur-nu-nu bur-su2-en bur-su2-en6 {bu}bur-su2-en6 bur-szi2-lim bur-wa-asz2-na da da-{d}a da-a da-a-a da-a-a-ma da-a-a-ni da-a-a-num da-a-at da-a-ni da-a-ni7 da-a-nim da-a-nu da-a-nu-um da-a-su2 da-a-tam2 da-a-tum da-a-u2 da-ad-mu-ri-im da-ak-ni-isz da-am-qa2 da-am-qa2-at da-am-qa2-ni da-am-qi2-im da-am-qi2-isz da-am-qu2 da-am-qu2-ti2-szu-nu da-am-qu2-tim da-ar-ha-szi2-ad da-ar-ki-im da-ar-ku da-asz2-e da-asz2-e-szu da-asz2-e-x da-at da-at-ka3 da-da da-da-a da-da-a-a da-da-a-ma da-da-ni-a da-da-ni-a-i-im da-da-nim da-da-nu-um da-da-num da-da-x da-di-a da-di2-a da-di2-a-ma da-di3-a da-dim da-ga-ma-al-ki-im da-ga-ni-a da-gan2-ma-al-ki-im da-ha-ha da-is da-ki-i-x da-ki-ki da-ku-na da-ku-u2 da-la-asz2 da-la-hi-im da-la2-asz2 da-la2-asz2-ma da-la2-sza da-la2-tim da-li-tum da-ma-ka3 da-ma-mu-um da-ma-qa2-am da-me da-me-e da-me-szi2-e-et da-me-szu da-mi-iq da-mi3-iq da-mi3-iq-ma da-mi3-iq-szu-ma da-mi3-iq-szu-um da-mi3-iq-ta-ma da-mi3-iq-tam2 da-mi3-iq-tam2-ma da-mi3-iq-tim-ma da-mi3-iq-tum da-mi3-qa2-ma da-mi3-qa2-nim da-mu da-mu-ma da-mu-qi2-im da-mu-ti2-ma da-mu-u2 da-mu-um da-na da-na-a da-na-a-a da-na-a-ma da-na-a-szur3 da-na-su2 da-na-su2-nu da-na-tim da-nam da-ni da-ni-im da-ni-in da-ni-in4 da-ni-isz da-ni-na da-ni-na-ma da-ni-sza-ma da-ni-ti2-szu-nu da-nim da-nu da-nu-dingir da-nu-i3-li2 da-nu-ma da-nu-mi3-il5 da-nu-ni da-nu-tam2 da-nu-tim da-nu-tum da-nu-um da-num da-pu-ur-tam2 da-pu-ur-tim da-ra-ak-szu da-ri da-szu-szu-u2 da-szu-x da-tam2 da-ti-szu-nu da-ti2 da-ti2-a da-ti2-im da-ti2-ma da-ti2-ni da-ti2-su-nu da-ti2-szu da-tim da-tu3-um da-tum da-we-er da-x da-x-x da-x-x-x da2-am-qi2 da2-nu-si2-in dam dam-a-szur dam-ba-ni dam-be-la2-ni dam-du10 dam-ga-x dam-gal dam-gar-ka3 dam-gar3 dam-gar3-a dam-gar3-ar dam-gar3-im dam-gar3-ka3 dam-gar3-ku-nu dam-gar3-ra-am dam-gar3-ri dam-gar3-ri-a dam-gar3-ri-im dam-gar3-ri-ka3 dam-gar3-ri-szu dam-gar3-ru dam-gar3-ru-im dam-gar3-ru-szu dam-gar3-ru-tim dam-gar3-ru-tum-ma dam-gar3-ru-u2 dam-gar3-ru-um dam-gar3-ru-um-ma dam-gar3-szu dam-gar3-szu-nu dam-gar3{re-e} dam-gar3{re-e}-a dam-gar3{ri-im} dam-gar3{ru-tim} dam-gar3{ru-um} dam-ma-lik dam-na dam-qa2 dam-qa2-a dam-qa2-am dam-qa2-at dam-qa2-at-ni dam-qa2-ku-um dam-qa2-ma dam-qa2-ni dam-qa2-ni-ku-um dam-qa2-szu-ni dam-qa2-tim dam-qa2-tum dam-qam2 dam-qar dam-qe2-en6 dam-qi2-isz dam-qi2-ma dam-qu2 dam-qu2-ma dam-qu2-tim dam-qu2-tum dam-qu2-um dam-tak2-la2-ku dam-x dam-su2 dam-szu dan dan-{d}a-szur dan-{d}a-szur3 dan-{d}we-er dan-a-szur dan-a-szur-ma dan-a-szur3 dan-a-szur3-ma dan-dingir dan-e2-a dan-esz18-dar{za-at} dan-i3-li dan-i3-li2 dan-lil2-ba-ni dan-na dan-na-a-szur3 dan-na-ti2 dan-nam dan-ni-a dan-ni-isz-ma dan-nu-i3-li2 dan-we-er dar dar-ku dar-nu-a-ru di2 di2-a di2-da-a di2-en di2-i-ki di2-in di2-in-ma di2-in-szu di2-in-szu-ma di2-in-szu-um di2-in4 di2-isz-pa2-am di2-isz-pi3-im di2-isz-x di2-isz3-pi3-im di2-ki-a-ku di2-ku di2-ku-ni di2-ma di2-mu-dingir di2-na di2-na-a di2-na-am di2-na-ma di2-na-ni di2-na-nim di2-na-nim-ma di2-na-szi2 di2-na-szi2-ma di2-na-szu di2-na-szu-ma di2-na-szu-nu di2-na-szu-nu-ma di2-na-szu-nu-ti2 di2-na-szu-um di2-na-szum di2-nam di2-nam-ma di2-ni di2-ni-a-ti2 di2-ni-im di2-ni-ma di2-nim di2-nu-szu-um di2-nu-u2 di2-nu-um di2-szi2 di2-szi2-ma di2-szu di2-szu-ma di2-szu-nu di2-szu-nu-ma di2-szu-nu-ti2 di2-szu-nu-ti2-ma di2-szu-um di2-szu-um-ma di2-szum di2-ta-ni-im di2-ta-nu di2-ti di2-ti2-im di2-tim di2-x di3-i-ik di3-in di3-in-ma di3-na di3-na-ma di3-na-szi2 di3-nam di3-szum dingir dingir-a-a-nim dingir-a-a-nu dingir-a-a-num dingir-a-an dingir-a-an-ma dingir-a-at dingir-a-lim dingir-a-ni dingir-a-su2 dingir-a-su2-nu dingir-a-szur dingir-asz-ra-x dingir-ba-ni dingir-ba-ni-ma dingir-be-lum dingir-da-ni-a-i-im dingir-da-qi2 dingir-dan dingir-e-mu-qi2 dingir-gal dingir-i-di2 dingir-i-di2-na-szu dingir-illat dingir-isz-ti2-kal2 dingir-isz3-ti2-kal2 dingir-ku-ru-ub dingir-kur-ub dingir-lu-um-ma-la2-ak dingir-ma dingir-ma-la-ak dingir-ma-la2-ak dingir-ma-lik dingir-mi3-ti2 dingir-mu-da-mi3-iq dingir-mu-dam-mi3-iq dingir-mu-ta-bi-il5 dingir-na-a dingir-na-am dingir-na-an dingir-na-at dingir-na-at-ni dingir-na-da dingir-na-da-ma dingir-na-e dingir-na-ma dingir-na-ni dingir-na-tam2 dingir-na-ti2-a dingir-na-ti2-ka3 dingir-na-tim dingir-na-tu3 dingir-na-tu3-a dingir-na-tum dingir-pi2-la2-ah dingir-pi3-la2-ah dingir-pi3-u2-s ur dingir-ra-bi4 dingir-re-s u2-um dingir-sipa dingir-szi2-ma-ni dingir-szu dingir-szu-a-ah dingir-szu-dan dingir-szu-gal dingir-szu-ma dingir-szu-ra-bi dingir-szu-ra-bi4 dingir-szur-{d}utu-szi dingir-szur-du-gul dingir-szur3-be-el-ma-tim dingir-szur3-du10 dingir-szur3-e-a-szar dingir-szur3-e-na dingir-szur3-ma-lik dingir-szur3-sipa dingir-uq-li dingir-uq-lu dingir-us -ra-ni dingir-x dingir-x-zu dingir-il5-ba-ni dingir-ka3 dingir-li dingir-lim dingir-lu-ki dingir-lu-ma dingir-lu-um dingir-ma-dingir dingir-mu-ta-bi4-il5 dingir-mu-ta-bi4-il5-ma dingir-szu-da-a-a dingir-we-da-ak-ma {d}a-nu {d}a-nu-lugal-dingir-mesz {d}a-szur {d}a-szur-ma-lik {d}a-szur-ma-lik-ma {d}a-szur-mu-ta-bi-il5 {d}a-szur-sipa {d}a-szur-tak2-la2-ku {d}a-szur3 {d}a-szur3-ba-ni {d}a-szur3-dan {d}a-szur3-du10 {d}a-szur3-i-di2 {d}a-szur3-i-mi3-ti {d}a-szur3-i-mi3-ti2 {d}a-szur3-isz-ti2-kal2 {d}a-szur3-x {d}AB-ba-ni {d}AG-ur-sag {d}ar-tu-ba-ni {d}BE-ba-ni {d}du2-illat-su2 {d}en-lil2 {d}en-lil2-ba-ni {d}en-lil2-ba-ni-ma {d}en-lil2-na-s ir-ma {d}en-lil2-x-x {d}en-x {d}esz18-dar {d}esz18-dar-ku-ru-ub {d}esz18-dar-pi3-la2-ah {d}inanna {d}iszkur {d}iszkur-{d}utu-szi {d}iszkur-a-x {d}iszkur-a-zu {d}iszkur-an-dul3 {d}iszkur-an-dul3-ma {d}iszkur-ba-ni {d}iszkur-ba-ni-ma {d}iszkur-dan {d}iszkur-du-gul {d}iszkur-du-ku-ul {d}iszkur-DUL3 {d}iszkur-e-nam {d}iszkur-gal {d}iszkur-i-li {d}iszkur-illat {d}iszkur-illat-at {d}iszkur-ma {d}iszkur-ma-lik {d}iszkur-na-s ir {d}iszkur-pa2-li-il5 {d}iszkur-pi2-la-ah {d}iszkur-pi2-la2-ah {d}iszkur-pi3-la2-ah {d}iszkur-ra-bi {d}iszkur-re-be {d}iszkur-re-be2 {d}iszkur-re-s i2 {d}iszkur-re-x {d}iszkur-s u-lu-li {d}iszkur-s u2-lu-li {d}iszkur-s u2-lu-li-ma {d}iszkur-s u2-lu-li2 {d}iszkur-sag10 {d}iszkur-sag10-ma {d}iszkur-sipa {d}iszkur-sipa-ma {d}iszkur-ta-ak-la2-ku {d}iszkur-x {d}ku-ba-ba {d}mar-tu {d}mar-tu-ba-ni {d}mar-tu-ba-ni-ma {d}mar-tu-im {d}mar-tu-x {d}marduk {d}nidaba {d}nin-e2-gal {d}nin-szubur {d}nin-szubur-ba-ni {d}nin-szubur-ba-ni-ma {d}nin-szubur-du {d}nin-urta {d}su2-in {d}suen {d}suen-i-din-nam {d}suen-na-da {d}suen-na-me-er {d}suen-na-we-er {d}suen-sag10 {d}u2-sze2-ri-du-ma {d}utu {d}utu-a-bi {d}utu-a-bi4 {d}utu-ba-ni {d}utu-ba-ni-ma {d}utu-dingir-ma {d}utu-du-gu5-ul {d}utu-du-gu5-ul-ma {d}utu-du-gul {d}utu-du10 {d}utu-du10-ma {d}utu-e-nam {d}utu-en-nam {d}utu-ma-lik {d}utu-mu-sze2-li {d}utu-na-da {d}utu-na-s i2-ir {d}utu-re-i {d}utu-sag10 {d}utu-sipa {d}utu-sza-x {d}utu-szi {d}utu-szu {d}utu-ta-ak-la2-ku {d}utu-tap-pa2-i {d}utu-tap-pa2-i-ma {d}utu-ti2-li-ti2 {d}utu-ub-la2-am {d}utu-ub-lam {d}utu-x {d}utu-x-x {d}we-er {d}x {d}x-ba-ni {d}x-im diri diri-am diri-tam2 diri-tim disz du DU du-a-ki-ka3 du-ba-bi du-ba-wa-tar2 du-da du-da-a du-di2-ki du-du du-du-ba-a-tim du-du-pi2-a-la2 du-du-u2 du-gu5-ul du-hu-szi2-lim du-hu-usz-ma-ti du-ku-du du-ku-um du-la2-ni-u2 du-la2-x du-li du-li-ni du-lu-um du-ma du-ma-na du-ma-qu2 du-mu-ka3 du-mu-uq du-mu-uq-tam2 du-ni-a du-ni-ni du-nu-ni du-nu-um-na du-ri-im du-ri-ni du-ru-du-ru-wa du-ru-uh3-na du-sza du-sza-la2 du-sza-ra du-sza-sza du-ta-am du-u2-du du-u2-ni du-ug-lam du-uk du-ul-ba-tim du-ul-ba-tum du-um-qi2-ka3 du-um-qi2-szu du-uq-li du-ur-a-li-sza du-ur-hu-mi3-it du-wa-zi du-x du10 du10-a-a du10-a-he-e du10-a-hi du10-a-szur du10-a-szur-ma du10-a-szur3 du10-a-szur3-ma du10-ab-s i2-li-a-szur3 du10-ab2-s i2-la2-a-szur du10-ab2-s i2-la2-a-szur3 du10-ba-a du10-ba-a-szur du10-ba-lu-ka3 du10-da-gan du10-ga du10-i3-li2 du10-lu-ka3 du10-pi2-a-szur3 du10-pi3-a-szur3 du10-s i-la-a-szur3 du10-s i-la2-(aszur3) du10-s i-la2-a-szur du10-s i2-la-a-szur du10-s i2-la2-(aszur) du10-s i2-la2-a-szu du10-s i2-la2-a-szur du10-s i2-la2-a-szur-ma du10-s i2-la2-a-szur3 du10-da-di2 du10-dingir du10-esz18-dar du10-x du8-szi-a dub dub-sar dub-sar-asz2-nu dub-ka3 dub-pi3 dub-pu dug dug-tim dumu dumu-mesz dumu-mesz-szu dumu-mesz-szu-nu dumu-munus dumu-munus-at dumu-munus-i-ti2-szu dumu-munus-szu dumu-e dumu-e-sza dumu-e-szu dumu-e-szu-nu dumu-i-szu dumu-ka3 dumu-szu dumu-u2 dumu-u2-szu dumu{er-u2} dumu{me-er-u2}-szu dur-hu-mi3-it dur4-hu-mi3-it duru5 e e-a-dan e-a-ma-lik e-a-szar e-a2 e-ba-al e-ba-ar e-ba-ru-ti2 e-ba-ru-ti2-a e-ba-ru-ti2-ni e-ba-ru-tim e-ba-ru-tu3-ni e-ba-ru-tu3-szu e-bi-ba-szu e-bi-ba-szu-ma e-bi4-szu e-bu-bi-szu e-bu-ka3-ma e-bu-ku-ni-ni e-bu-ri-im e-bu-t e2-e e-bu-t i2 e-bu-t i2-szu e-bu-t i3 e-bu-t im e-bu-tim e-bu-uk e-bu-ut-ma e-da-dim e-da-dum e-da-dum-ma e-di-na-a e-di2-{d}a-szur-ma e-di2-a-szur3 e-di2-in-a-szur e-di2-in-a-szur3 e-di2-in-a-szur3-ma e-di2-na-a e-di2-na-a-a e-di2-na-a-szur e-di2-nu e-di3-na e-di3-na-a e-di3-na-a-szur e-e-me-me e-eb-ri-ka3 e-el e-en e-en6 e-en6-ka3 e-ep-sza-am e-er-ba-ma e-er-qa2-at e-er-su2-u2 e-er-szu-szu e-er-szu-um e-ez-bi4-i e-ga e-GA e-ga-ar-szu e-gal-lim e-gal-lim-ma e-gal-lum2 e-gi5-ri-ma e-gu5-ra-a-ka3 e-ha-az e-ha-az-ma e-hi-ib-lam e-hi-il5-ma e-hi-la2-ma e-hu-uz e-hu-uz-ki-ma e-hu-uz2 e-hu-uz2-ma e-hu-zu-ni-ni e-hu-zu-ni-ni-ma e-i-li e-in e-isz e-ka3 e-ka3-la2 e-ka3-lim e-ka3-ma-am e-kal2-lim e-ki-a e-ki-mu e-ku-lu e-ku-lu-ni e-ku-usz e-la e-la-at e-la-i-a e-la-i-szu e-la-li e-la-li-ma e-la-li2 e-la-li2-ma e-la-ma e-la-na e-la-szu e-la-tim e-la-x e-la2 e-la2-a-tim-ma e-la2-an e-la2-at e-la2-i-a e-la2-i-ka3 e-la2-i-ka3-ma e-la2-i-szu e-la2-i-szu-ma e-la2-ka3-ni e-la2-li e-la2-li-a e-la2-li-isz-ka3 e-la2-li-ma e-la2-li2 e-la2-li2-ma e-la2-li3 e-la2-ma e-la2-ma-ma e-la2-ni e-la2-ni-im e-la2-nim e-la2-nu-ka3 e-la2-nu-ma e-la2-nu-um e-la2-num e-la2-tim e-la2-tum e-la2-u2-ma e-lam-ma e-le-e e-li e-li-a e-li-a-am e-li-a-ku-ni e-li-a-li2 e-li-a-ma e-li-a-ni e-li-a-ni-ma e-li-a-ni7 e-li-a-nim-ma e-li-a-ti2-a e-li-a-ti2-im e-li-a-tim e-li-a-tu3-szu-nu e-li-a-tum e-li-am e-li-i e-li-isz e-li-isz-sza-ma-nim e-li-ma e-li-me-szar e-li-ra-ku-ni e-li-szar e-li-szu e-li-ta-an e-li-tam2 e-li-te9-en e-li-ti-in e-li-ti2 e-li-ti2-a e-li-ti2-ka3 e-li-ti2-ma e-li-tim e-li-tu3-szu e-li-tum e-li-u2 e-li-u2-ma e-li-u2-ni e-li-u2-ni-ni e-li-u2-um e-li-x e-li2-a e-li2-a-li e-lu e-lu-hu-ut e-lu-ma-num e-lu-tim e-lu-tum e-lum2 e-ma e-ma-ad-ka3 e-ma-am e-ma-e e-ma-ra-am e-ma-re e-ma-re-e e-ma-ri e-ma-ri-im e-ma-ri-ka3 e-ma-ri-ni e-ma-ri-szu e-ma-ru e-ma-ru-a e-ma-ru-ka3 e-ma-ru-ni e-ma-ru-u2-a e-ma-ru-um e-ma-tum e-mar e-mar-szu e-me-er-szi2 e-me-er-tim e-me-ki-szu e-me-me e-me-ni-im e-me-nu-um e-me-ra-am e-me-ri e-me-ri-szu e-me-ru e-me-s a-tu3-nu e-me-s i2 e-me-szu e-mi-iq-tum e-mi-is e-mi3-a e-mi3-da e-mi3-da-ma e-mi3-i-szu e-mi3-id-ma e-mi3-iq-ti2-sza e-mi3-iq-tim e-mu e-mu-du e-mu-du-ni e-mu-ka3 e-mu-ni e-mu-qa2-tam2 e-mu-qam2 e-mu-qe e-mu-qe2-e e-mu-qi2 e-mu-qi2-im e-mu-ru e-mu-ru-ka3-ma e-mu-ru-ma e-mu-ru-szu e-mu-ru-usz e-mu-szu e-mu-ud-ni-a-ti2-ma e-mu-uq e-mu-uq-szu e-mu-uq-szu-nu e-na e-na-a e-na-a-szur e-na-a-szur-ma e-na-a-szur3 e-na-a-szur3-ma e-na-ah-dingir e-na-ah-i3-li2 e-na-ah-il5 e-na-ah-ma e-na-am e-na-an e-na-ba-sza-at e-na-be-lim e-na-be-lum2 e-na-be-lum2-ma e-na-be2-lim e-na-be2-lum2-ma e-na-dingir e-na-esz18-dar e-na-hi-lim e-na-ka3 e-na-ki-esz18-dar e-na-ma-a e-na-ma-a-szur e-na-ma-nam e-na-ma-nim e-na-ma-nu-um e-na-ma-num e-na-ma-szur e-na-na-at-a-szur e-na-na-tim e-na-na-tum e-na-ni e-na-ni-a e-na-ni-im e-na-ni-ki-i e-na-nim e-na-nim-ma e-na-nu-ma e-na-nu-um e-na-num e-na-su2-en e-na-su2-en6 e-na-su2-en6-ma e-na-szu e-na-szum e-na-tim e-na-tum e-na-x e-na-x-x e-na-za e-nam-a-a e-nam-a-nim e-nam-a-szur e-nam-a-szur3 e-nam-a-szur3-szu-pi2-a-ni-ka3 e-nam-su2-en6 e-nam-szur3 e-ne2-a e-ne2-ka3 e-ne2-ku-nu e-ni e-ni-a e-ni-ba-asz2 e-ni-ba-asz2-ma e-ni-ba-sza-at e-ni-isz-a-ru-um e-ni-isz-ru e-ni-isz-ru-u2 e-ni-isz3-a-ru e-ni-isz3-ru e-ni-ka3 e-ni-szu e-nim e-nu-{d}be-lim e-nu-a-x e-nu-ar-szi2 e-nu-be-lim e-nu-be-lum2 e-nu-be-lum2-ma e-nu-be2-lim e-nu-be2-lum2-ma e-nu-da-ga-an e-nu-da-gan2 e-nu-ga-mi3-il5 e-nu-ma-nim e-nu-mi3-il5 e-nu-nam-ma e-nu-su2-nu e-nu-ti2-ka3 e-nu-um-a-szur3 e-nu-um-dingir e-num-a-szur3 e-num-be2-lim e-num-esz18-dar e-pa-szi2-im e-pa2-al e-pa2-al-ka3 e-pa2-al-ni-a-ti2 e-pa2-asz2 e-pa2-asz2-ma e-pa2-da-tim e-pa2-da-tum e-pa2-sza-am e-pa2-sza-am-ma e-pa2-szi2 e-pa2-szi2-im e-pa2-szi2-szu e-pa2-szu-nu-ti2 e-pa2-ta-tum e-pa2-tam2 e-pa2-tu3 e-pa2-tu3-ni e-pe3-esz15 e-pi-isz e-pi2-isz-qa2-bi e-pi2-nim e-pi2-szi2 e-pi2-szu e-pi3-isz-tim e-pi3-nu e-pu-la2-ni e-pu-li e-pu-li2 e-pu-lu e-pu-lu-ka3 e-pu-lu-ku-nu-ni e-pu-lu-ma e-pu-lu-ni e-pu-lu-ni-a-ti2 e-pu-lu-ni-a-ti2-ni e-pu-sza-ku-ni e-pu-sza-ni-ma e-pu-szi2-na e-pu-szi2-ni-ma e-pu-szu e-pu-szu-ka3 e-pu-szu-ma e-pu-szu-ni e-pu-szu-nu-ni e-pu-szu-szu-ni e-pu-szu-u2 e-pu-ul e-pu-ul-szu e-pu-usz e-pu-usz-ka3-ma e-pu-usz-ki-ma e-pu-usz-ma e-pu-usz-ni-a-ti2 e-pu-UZ e-qal-szu-nu e-ra-ab e-ra-ab2 e-ra-ab2-ka3-ma e-ra-ab2-ma e-ra-am e-ra-at e-ra-ba-am e-ra-ba-ma e-ra-ba-ni e-ra-ba-nim e-ra-bi e-ra-bi-a e-ra-bi-a-ma e-ra-bi-im e-ra-bi-ka3-ma e-ra-bi-ni e-ra-bi-szu-ma e-ra-bi4 e-ra-bi4-a e-ra-bi4-a-ma e-ra-bi4-im e-ra-bi4-ka3-ma e-ra-bi4-ku-nu e-ra-bi4-szu e-ra-bi4-szu-ma e-ra-bi4-szu-nu e-ra-bi4-szu-nu-ma e-ra-di2 e-ra-di3 e-ra-ma e-ra-ni e-ra-sza-am e-ra-szi2-im e-ra-szu e-ra-x-x e-re-nim e-re-qa2-am e-re-qi2-im e-ri-a-ku e-ri-ib-ti2 e-ri-ib-tim e-ri-ib-x e-ri-im e-ri-im-tam2 e-ri-iq e-ri-isz e-ri-isz-ka3 e-ri-isz-ka3-ma e-ri-isz-ki e-ri-isz-ma e-ri-isz-ni-a-ti2 e-ri-isz-tam2 e-ri-isz-ti2 e-ri-isz-ti2-ka3 e-ri-isz-ti2-ku-nu e-ri-isz-ti2-szu e-ri-isz3-ma e-ri-isz3-ni-a-ti2-ma e-ri-nam e-ri-nim e-ri-nu-um e-ri-num e-ri-qa2-an e-ri-qa2-tim e-ri-qa2-tum e-ri-qe2-en e-ri-qi2 e-ri-qi2-im e-ri-qu2 e-ri-qum e-ri-ri-a e-ri-su2-a e-ri-sza-ni-ma e-ri-szi2 e-ri-szi2-im e-ri-szi2-ma e-ri-szu e-ri-szu-ka3 e-ri-szu-ku-nu e-ri-szu-ma e-ri-szu-ni-ma e-ri-szu-szu e-ri-szu-um e-ri-szum e-ri-tim e-ri-tum e-ri-u2-ma e-ri-u2-tum-ma e-ri-um e-ri-x e-ri-zu-a e-ru-ba e-ru-ba-am e-ru-ba-ma e-ru-ba-ni e-ru-ba-ni-ni e-ru-ba-tu3-a e-ru-ba-tu3-szu-nu e-ru-ba-tum e-ru-bu e-ru-bu-ma e-ru-bu-ni e-ru-bu-ni-ni e-ru-bu-nim e-ru-bu-u2 e-ru-i-a e-ru-szu-ni e-ru-ub e-ru-ub-ma e-s a e-s a-am e-s a-am-ma e-s a-at e-s a-dim e-s a-dum e-s a-tim e-s e2 e-s e2-e e-s i2 e-s i2-im e-s i2-im-ma e-s i2-isz e-s i2-isz3 e-s i2-ru e-s i2-ru-ma e-s i2-sza e-s u2 e-s u2-tim-ma e-s u2-u2 e-s u2-u2-ma e-sza-du-a-tim e-sza-ni-im-ma e-sza-ra-ni e-szi2-im e-szu e-szu-ba-ni e-szu-ru e-szu-ru-ni-ni e-t a2-ar e-t a2-lu-ti2-ka3 e-t a2-me e-t a2-mi3 e-t a2-ri-im e-t e2-er e-t e2-me e-t i2-ib-szi2-na-at e-t i2-ir e-t i2-ir-ka3 e-t i2-u2-tim e-ta-ak-la2-ni e-ta-am-dam e-ta-an-szu e-ta-ar-ba-am e-ta-ar-bu-nim e-ta-ar-sza-ni e-ta-at-qu2 e-ta-ba-at e-ta-ba-at-ma e-ta-ba-ni e-ta-ha-az e-ta-la2-at e-ta-la2-ku-ma e-ta-la2-ti2 e-ta-la2-ti2-ma e-ta-li-a-ni e-ta-li-am e-ta-li-im e-ta-li-ti2-szu e-ta-li-u2 e-ta-lu-tam2 e-ta-lu-ti2-ka3 e-ta-lu-ti2-szu e-ta-lu-ti2-szu-nu e-ta-na-an-szu-um e-ta-na-pa2-asz2 e-ta-na-pi3-szi2-ni e-ta-na-pu-szu-ni e-ta-na-ri-sza-ni e-ta-na-ti2-iq e-ta-ni-u2 e-ta-pa2-asz2-ma e-ta-qi2-im e-ta-qi2-ma e-ta-u2 e-ta-u2-ma e-ta-wa-kum e-ta-wu e-ta-wu-am e-ta-wu-ma e-ta-wu-ni e-ta-wu-ni-ku-ni-ma e-ta-wu-u2 e-ta-x e-ta-zi-ba-am e-ta2-tim e-tal-lu-tu3-ni e-tam2 e-tar2-ba-ni e-te2-qu2-szu-um e-te2-szu e-ti-iq e-ti-qam-ma e-ti-qu2-ni e-ti-szu e-ti2-a e-ti2-a-ma e-ti2-i e-ti2-iq e-ti2-iq-ma e-ti2-iq-szum e-ti2-ki-im-szi2-ma e-ti2-qa2-ni e-ti2-qam e-ti2-qam2 e-ti2-qam2-ma e-ti2-qi2-im e-ti2-qu2 e-ti2-qu2-ma e-ti2-qu2-nim e-ti2-qu2-nim-ma e-ti2-qu2-u2 e-ti2-szu e-ti2-szu-nu e-ti2-t i2-ir e-ti2-x-x e-ti2-zi-ib e-ti2-zi-ib-ma e-ti2-zi-ib-szu e-tu3-de8 e-tu3-de8-e e-tu3-di2 e-tu3-du e-tu3-um e-um-a-szur e-um-a-szur3 e-wa e-wa-ni-ka3 e-wa-ri e-wa-ri-a e-wa-ri-ki-um e-wa-ri-mu-sza e-wa-s a-tim e-wa-za-tim e-wi e-wi-ir-ni e-wu-u2 e-x e-x-pu-sza-am e-x-x e-x-x-um e-za-bi4-im e-ze-e e-zi-ba-am e-zi-ba-ki-im e-zi-ba-ki-na-ti2-ni e-zi-ba-ki-ni e-zi-ba-ki-szu e-zi-ba-ku-ni e-zi-ba-ku-nu-ti2 e-zi-ba-ku-um e-zi-ba-kum e-zi-ba-ma e-zi-ba-ni e-zi-bu e-zi-bu-ma e-zi-bu-ni e-zi-bu-ni-a-ti2-ni e-zi-bu-ni-ni e-zi-bu-nim e-zi-bu-szu-ni e-zi-bu-u2 e-zi-ib e-zi-ib-ma e-zi-ib-ni-a-ti2 e-zi-ib-szi2 e-zi-ib-szu-nu e-zi-ib-szu-um e-zi-ib-ta-ka3 e-zi-ib-ta-sza e-zi-ib-ti2-sza e-zi-isz e-zi-ma e-zi-za-am e-zu-um e2 e2-a-a-bu-szu e2-a-dan e2-gal e2-gal-lam e2-gal-lam5 e2-gal-li-ku-nu e2-gal-lim e2-gal-lum e2-gal-lum2 e2-gal-lum2-ma e2-a-szar e2-a-szar-ma e2-be-et-ka3 e2-be-su2 e2-be-ti2-im e2-be2-sa3 e2-be2-su2 e2-et e2-et-ka3 e2-et-su2 e2-ka3 e2-ka3-ri-im e2-ku-nu e2-su2 e2-szu e2-ta-ku-nu e2-tam e2-tam2 e2-te2-en6 e2-ti2 e2-ti2-a e2-ti2-ka3 e2-ti2-mi3-in e2-ti2-ni e2-ti2-szu e2-tim e2-tu3 e2-tu3-ki e2-tu3-um e2-tum e2{be-et} e2{be-tam3} e2{be-te2-en} e2{be-ti2-im} e2{be-ti2} e2{be-ti2}-a e2{be-ti2}-ka3 e2{be-ti2}-ni-ma e2{be-ti2}-szu e2{be-ti2}-szu-nu e2{be-tim} e2{be-tum} e2{be2-et} e2{be2-et}-ka3 e2{be2-ta}-ku-nu e2{be2-tam2} e2{be2-ti2}-a e2{be2-ti2}-ka3 e2{be2-ti2}-ku-nu e2{be2-ti2}-ni e2{be2-ti2}-szu e2{be2-ti2}-szu-ma e2{be2-tim} e2{be4-ti2} e2{bi-ti} e2{te2-e} eb-la2-am eb-la2-i-a-im eb-la2-i-um eb-li-im eb-lu-um eb-ra-am eb-ri eb-ri-im eb-ri-ka3 eb-ru-um eh-li-a-du ek-pa2-at el el-me-el-me el-x em-da-ma em-qi2-im em-s a-at em-um-a-szur3 en en-a-nim en-a-szur en-i-di2 en-lil2-ba-ni en-lil2-i3-li2 en-na-{d}iszkur en-na-{d}suen en-na-a-szur en-na-a-szur-ma en-na-a-szur3 en-na-be-li en-na-be-lim en-na-be2-lim en-na-da en-na-il5 en-na-ma-a-szur en-na-ma-na-am en-na-ma-nim en-na-ma-num en-na-ma-x en-na-nam3 en-na-ni-a en-na-nim en-na-nu-ma en-na-nu-um en-na-nu-um-ma en-na-num en-na-num-ma en-na-su2 en-na-su2-en en-na-su2-en6 en-na-su2-en6-ma en-na-su2-in en-na-su2-in-ma en-na-su2-ma en-na-ZU en-nam-(aszur) en-nam-(aszur3) en-nam-{d}iszkur en-nam-a en-nam-a-a en-nam-a-a-ma en-nam-a-ma en-nam-a-ni en-nam-a-nim en-nam-a-num en-nam-a-szur en-nam-a-szur-ma en-nam-a-szur3 en-nam-a-szur3-ma en-nam-be-lam en-nam-be-li en-nam-be-li2 en-nam-be-lim en-nam-be-lum2 en-nam-i3-li2 en-nam-ma-a-nim en-nam-ma-nim en-nam-ma-num en-nam-sza-ra en-nam-x en-nam-x-x en-nu-be-lim en-nu-be-lum2 en-nu-um-{d}iszkur en-nu-um-a-szu3 en-nu-um-a-szur en-nu-um-a-szur3 en-nu-um-be-lum2 en-nu-um-i3-li2 en-num-a-a en-num-a-num en-num-a-szur3 en-num-be-lum2 en-num-i3-li2 en-um-(aszur) en-um-{d}iszkur en-um-{d}x en-um-a-a en-um-a-szur en-um-a-szur-ma en-um-a-szur3 en-um-a-szur3-ma en-um-asz-szur en-um-dingir en-um-i3-li2 en-um-x en-um-x-x en-x en-x-x en-x-x-x en6-bi-esz18-dar-ma en6-ka3 en6-na-su2-en6 ensi2 ep-qi2-im ep-sza ep-sza-am ep-sza-at ep-sza-ku-ni ep-sza-ma ep-sza-ni ep-szi2 ep-szi2-i ep-szu-da-ak eq-la2-tim eq-la2-tu3-szu eq-la2-tum eq-lam eq-lam5 eq-li-im eq-lim eq-lu-um er er-ba-am er-ba-ma er-ba-ni er-ba-x er-bi-im er-bi4 er-bi4-im er-bi4-szu er-bu-um er-ni-tim er-ni-x er-ra-a er-ra-a-ma er-s i2-tim er-su2 er-su2-a-at er-su2-ma er-su2-wa er-sza-ma er-sza-nim er-sza-szu-ma er-szi2-a er-szi2-ma er-szu-ma-lik er-szu-um er-szu-um-ma-lik er-szum er-wi-lugal er-x er3-ra-a er3-ra-il5 es -la2-at es -ra esz15-ra esz15-ra-at esz15-ra-tim esz15-ra-tum esz15-ri-szu esz15-ti2 esz18-dar esz18-dar-a-szur3 esz18-dar-ba-asz2-ti esz18-dar-ba-asz2-ti2 esz18-dar-ba-asz2-ti2-ma esz18-dar-ba-ni esz18-dar-ba-x esz18-dar-ba-x-x esz18-dar-dingir esz18-dar-dingir-szu esz18-dar-dingir-szu-ma esz18-dar-du-ri esz18-dar-ib-ra esz18-dar-igi-du esz18-dar-il5-szu esz18-dar-ip-ra esz18-dar-la-ma-si2 esz18-dar-la2-ba esz18-dar-la2-ma-si2 esz18-dar-la2-ma-si2-ma esz18-dar-ma-la2-ak esz18-dar-na-da esz18-dar-na-da-ma esz18-dar-ni-im-ri esz18-dar-pa2-a esz18-dar-pa2-li-il5 esz18-dar-pi-la2-ah esz18-dar-pi2-la-ah esz18-dar-pi2-la2-ah esz18-dar-pi3-la2-ah esz18-dar-pu-uz2-ri esz18-dar-s u2-lu-li esz18-dar-sa3-at esz18-dar-sza-ra-sa3 esz18-dar-tu3-li-id esz18-dar-tu3-li-su2 esz18-dar-tu3-li-su2-ma esz18-dar-um-mi3 esz18-dar-um-mi3-ma esz18-dar-x esz18-dar-x-x esz18-dar-za-at esz18-dar{s a-at} esz18-dar2-la2-ma-si2 et-ma-su2 et-qa2-ma et-qam et -la2-ku et -lam5 et -li-im et -lu-tum et -ra et -ra-ni ez-ba-ma ga GA ga-a-za-lim ga-ab2-ri-a ga-ad-ga-li ga-ah-szu-szar ga-al-ga-la2-la2-ni ga-al-ga-li-a ga-al-wa-nim ga-al-za ga-am-li-im ga-am-ra-am ga-am-ra-at ga-am-ra-tim ga-am-ri ga-am-ri-im ga-am-ru-szu-ni ga-am-ru-um ga-ar-na-la-ti2 ga-ar-szu-nu-a ga-ar-ti2-nu-wa ga-ar-za-am ga-as-lu-um ga-ba-a ga-ba-im GA-ba-ri-im ga-ba-zi ga-bi-a ga-da-da ga-du-du ga-du-du-u2 ga-du-ta-a ga-ki-el ga-ki-i ga-la-ku-nu ga-la2-a ga-la2-ba-am ga-la2-ga ga-li-a ga-li-li-ir ga-li-ti2 ga-lu-a ga-lu-lu ga-lu-me ga-lu-wa ga-ma ga-ma-al-ka ga-ma-al-ka3 ga-ma-al-ku-nu ga-ma-ar ga-ma-ar-ka3 ga-ma-ar-szi2-na ga-ma-ar-szu ga-ma-ar-szu-nu ga-ma-li-a ga-ma-li-im ga-ma-lim ga-ma-lum2 ga-ma-ri-im ga-ma-x ga-mar-ku-nu ga-mar-sza ga-mar-szu ga-me-er ga-me-er-ma ga-me-er-tim ga-me-ra-ma ga-mu-ru ga-na-a ga-na-na ga-ni ga-ni-x ga-ni-za ga-nu-a ga-num ga-pa2-szu-nu-a ga-ra-la5 ga-ra-wa ga-ri ga-ri-a ga-ri-na-an ga-ri-sza-am ga-ri-szi2-im ga-ri-x-x ga-ru-a ga-ru-bu-a-ma ga-ru-nu-a ga-ru-nu-wa ga-ru-wa ga-su2 ga-su2-ri-im ga-szu ga-ta-a ga-ta-la2-i-im ga-tam2 ga-ti2-da ga-x ga-x-be-e ga-x-x ga-za-a-a ga-zi-a ga-zi-iz-te2-en6 ga-zu-a ga-zu-wa GA-szi2-ir-ma GA-ta-tam2 gal gal-a-szur gal-a-szur3 gal-a-szur3-ma gal-ga-li-a gal-ga-li2-a gal-sa-du-e gal-a-nim gal-ba-a-szur gal-im gal-ki-li-a gal-ma gal-tum gam-ra-am gam-ra-kum gam-ra-ni gam-ri-a gam-ri-im gam-ri-szu gam-ri-szu-nu gam-ru-u2 gam2-mar-szu-nu gam2-ra gam2-ra-am gam2-ra-at gam2-ra-at-ni gam2-ra-ki-im gam2-ra-ku-ni gam2-ra-kum gam2-re-e gam2-ri gam2-ri-a gam2-ri-im gam2-ri-ka3 gam2-ri-ku-nu gam2-ri-szu gam2-ri-szu-nu gam2-ru gam2-ru-ni gam2-ru-um gam2-x GAN2 gan2-ru GAN2.lam5 GAN2-lam GAN2-lam5 GAN2-lim GAN2-lum2 GAN2{eq-lam} gar3-ba-tim gar3-wa-a ge6-{d}iszkur ge6-esz18-dar ge6-li-esz18-dar ge6-li2-esz18-dar geme2 geme2-hi-ti2-ka3 geme2-at geme2-ka3 geme2-su2 geme2-szu geme2-tam2 geme2-ti-dingir geme2-tim geme2-tu3-um geme2-tum gesz gesz-gag-en-gal gesz-hi-a gesz-kak{ki} gi gi-im-la2-ni gi-li-li gi-lu-lu gi-mi3-il5-ma gi-mi3-il5-szu gi-mi3-la2-am gi-mi3-la2-ni gi-mi3-lam gi-mi3-li gi-mi3-lim gi-mi3-lum2 gi-su2-im gi5-ga-am-lim gi5-im-la-ni gi5-im-la2-ni gi5-im-ra-am gi5-me-er-ti2 gi5-mi3-lam gi5-mi3-li gi5-mi3-li-im gi5-mi3-li-ka3 gi5-mi3-li-szu-nu gi5-mi3-lim gi5-mi3-lum2 gig gig-ku gin-ta gin2 gin2-ku3-babbar gin2-ta gin2-ta-at gin2-ta-ma gin2-i-a gin2-li gin2-lim gin2-ma gin2-ra gin2-szu gin2-tim gin2-tum gin2-um gir2 gu-um-ra gu2 gu2-an-na gu2-ta gu2.tam2 gu2-ma gu2-tam2 gu2-tim gu2{il5-tim} gu4 gu4-hi-a gu4-sza gu5-ba-ab2-tim gu5-ba-ab2-tum gu5-gam2-lim gu5-mu-ur gu5-mu-ur-ma gu5-mu-ur-szi2 gu5-mur-ma gu5-szu-ri gu5-ti2-tam2 gu5-ul-gu5-lam gu5-ul-gu5-li gu5-ul-gu5-li-a gu5-ul-gu5-li-ku-nu gu5-ul-gu5-lim gu5-ul-gu5-lu-a gu5-um-ra gu5-up-ra-nu gudu4 gudu4-e gug gur16-si2-na-tim ha ha-a-a ha-a-a-bi4 ha-a-ni ha-a-tu3-um ha-ab2-du-ni ha-ab2-nu-uk ha-al-gi-a-szu ha-al-gi5-a-szu ha-al-ka3-li-a ha-al-ki-a-szu ha-al-pa2-x ha-al-pi3-im ha-al-pu-ti2 ha-al-qa2-a-ti ha-al-qi2-im ha-al-qu2 ha-al-qu2-ma ha-al-qu2-ni ha-al-qu2-tim ha-am-ha-am-tim ha-am-ri-im ha-am-sa-tim ha-am-sza-a-tim ha-am-sza-at ha-am-sza-ti2 ha-am-sza-tim ha-am-SZA-tim ha-am-sza-tim-ma ha-am-sza-tim2 ha-am-sza-tum ha-am-szat ha-am-szi2-im ha-am-szi2-szu ha-an-ni-a-nu-um ha-ar ha-ar-a-wi-ri-a ha-ar-asz2-tal ha-ar-ha-ra-an ha-ar-hi-a-ma ha-ar-ka3-a ha-ar-la2 ha-ar-la2-ti2 ha-ar-ma-am ha-ar-mi3-im ha-ar-mu-ma ha-ar-mu-ni ha-ar-mu-tum ha-ar-mu-u2 ha-ar-mu-um ha-ar-na ha-ar-pa2-ti2-wa ha-ar-pe2 ha-ar-pe2-e ha-ar-pe3 ha-ar-pi2 ha-ar-pi2-im ha-ar-pi2-szu ha-ar-pi3 ha-ar-pi3-im ha-ar-sa2-am-ma ha-ar-sza ha-ar-sza-a ha-ar-szi2 ha-ar-szu-la2 ha-ar-szu-ma-al-ga ha-ar-szu-me-el-ka3 ha-ar-szu-nu-ma-an ha-ar-tu3 ha-ar-za ha-ar-zi-u2-na ha-as-sa3-wu-ni ha-asz-szi ha-asz2-ha-ku ha-asz2-ha-ku-ni ha-asz2-ha-ti2 ha-asz2-ha-ti2-ni ha-asz2-ha-ur-ra ha-asz2-la2-tim ha-asz2-ra-a ha-asz2-ta-ah-szu ha-asz2-ta-li ha-asz2-ta-ti2 ha-at-lu-nu ha-at -im ha-ba ha-ba-im ha-ba-la2-tim ha-ba-sza-tim ha-ba-ta-li ha-ba-ti2 ha-ba-tim ha-ba-tu3 ha-ba-tum ha-bi-ah-szu ha-bi4-a ha-bu-a-la2 ha-bu-la-ak ha-bu-la-ak-szu-ni ha-bu-la-am ha-bu-la-ku ha-bu-la-ku-ni ha-bu-la-ni-ma ha-bu-la-ti2 ha-bu-la-ti2-ni ha-bu-la2-ak-szu-ni ha-bu-la2-ak-szu-um ha-bu-la2-ak-szum ha-bu-la2-am ha-bu-la2-at ha-bu-la2-at-ni-a-ti2 ha-bu-la2-at-ni-ni ha-bu-la2-ki-im ha-bu-la2-ku ha-bu-la2-ku-ma ha-bu-la2-ku-ni ha-bu-la2-ku-ni-ma ha-bu-la2-ku-nu-ti2 ha-bu-la2-ku-nu-ti2-ma ha-bu-la2-ku-szu-ni-ma ha-bu-la2-ku-szu-um ha-bu-la2-ku-um ha-bu-la2-ku6-ni ha-bu-la2-kum ha-bu-la2-kum-ma ha-bu-la2-nam ha-bu-la2-ni ha-bu-la2-ni-ni ha-bu-la2-nu ha-bu-la2-ti2 ha-bu-la2-ti2-ma ha-bu-la2-ti2-ni ha-bu-la2-tu3-nu-ma ha-bu-la2-tu3-nu-ni ha-bu-lam ha-bu-lam-ma ha-bu-li ha-bu-lu ha-bu-lu-ma ha-bu-lu-ni ha-bu-lu-ni-im ha-bu-lu-ni3 ha-bu-lu-nim ha-bu-lu-tim ha-bu-lu-u2 ha-bu-ra-a ha-bu-ra-ta-i-a-am ha-bu-ra-ta-i-um ha-bu-ul ha-bu-ul-ma ha-bu-ul-ni-a-ti2-ma ha-bu-ul-tam2 ha-bu-x ha-da-a ha-da-a-a-ni ha-da-a-ma ha-da-a-ni ha-da-ar-wa-na ha-da-di2 ha-da-di2-im ha-da-dum ha-da-i-kur ha-da-nim ha-da-ra-am ha-da-x ha-di ha-di2 ha-di2-a ha-di2-a-ni ha-di2-i ha-di2-ku-ur-ma ha-di2-ni ha-di2-ni-ma ha-di2-ra-x ha-di2-tim ha-di2-u2 ha-di3-a ha-du-a ha-du-du ha-du-e ha-du-wa-an ha-ha-am ha-ha-lu-an ha-ha-lu-wa-an ha-hi-a ha-hi-im ha-hi-ra-am ha-hi-ta-an ha-hi-te2-en6 ha-hu-a ha-hu-um ha-i-la2-wa-ku-wa ha-im ha-ka3 ha-la ha-la2 ha-la2-a-a ha-la2-ab2 ha-la2-aq ha-la2-bi4-im ha-la2-da ha-la2-li ha-la2-ni-a ha-la2-qam ha-la2-qi2-im ha-la2-tim ha-li-ip-ti2 ha-li-iq ha-li-it-ka3 ha-li-ka3 ha-lu-ba ha-lu-li ha-lu-pa2 ha-lu-pa2-a ha-lu-pa2-ma ha-lu-qam2 ha-ma ha-ma-am ha-ma-ar ha-ma-ar-a ha-ma-la2 ha-ma-la2-ma ha-ma-na-ni-ka3 ha-ma-ra-a ha-ma-x ha-mi3-isz ha-mi3-isz-ta-na-ni ha-mi3-isz-ta-na-ni-ma ha-mi3-isz-tim ha-mi3-s a-ni-im ha-mi3-s a-nim ha-mi3-za-nim ha-mu-ri-a ha-mu-ru-u2 ha-mu-us-tim ha-mu-usz-tam2 ha-mu-usz-te2-en ha-mu-usz-ti2 ha-mu-usz-ti2-im ha-mu-usz-ti2-szu ha-mu-usz-tim ha-mu-usz-tum ha-mu-usz10-tim ha-musz-ta-am ha-musz-tim ha-musz-tum ha-na ha-na-a ha-na-ak-na-ak ha-na-ha-na ha-na-li2 ha-na-na ha-na-na-am ha-na-na-ra-am ha-na-na-ri-im ha-na-na-rim ha-na-na-ru-um ha-na-ni-im ha-na-nim ha-na-nu-um ha-na-num ha-na-su2 ha-na-x ha-ni ha-ni-a ha-ni-a-nim ha-ni-a-num ha-ni-ir ha-ni-ma ha-nu ha-nu-nu ha-nu-nu-um ha-nu-pa2 ha-nu-u2-a ha-nu-wa ha-nu-we ha-pa2 ha-pa2-pa2 ha-pa2-zi ha-pi2-a ha-pi2-ri-im ha-pi3-a ha-pi3-a-ah-szu ha-pi3-a-szu ha-pi3-ah-szu ha-pi3-ra-am ha-pi3-ri ha-pi3-ru-um ha-pu-a-la ha-pu-a-la2 ha-pu-a-la2-ma ha-pu-a-ma ha-pu-a-ni-ka3 ha-pu-a-szu ha-pu-a-x-x ha-pu-ah-szu-szar ha-pu-sza-ar ha-pu-wa-ah-szu-szar ha-pu-wa-la2 ha-pu-wa-szu ha-qa2 ha-ra-am ha-ra-an ha-ra-asz2-ta-an ha-ra-asz2-tal ha-ra-hu-ur ha-ra-ka3 ha-ra-ka3-ma ha-ra-ka3-ni ha-ra-mi3-im ha-ra-na ha-ra-na-am ha-ra-na-ti2-szu ha-ra-na-tim ha-ra-na-tum ha-ra-nam ha-ra-ni ha-ra-ni-a ha-ra-ni-im ha-ra-ni-in ha-ra-ni-ka3 ha-ra-ni-ma ha-ra-ni-ni ha-ra-ni-szu ha-ra-ni-szu-nu ha-ra-nim ha-ra-nim-ma ha-ra-nu-um ha-ra-num ha-ra-szu ha-ra-szu-ma ha-ra-x ha-ra-x-x ha-ri ha-ri-a-ri-ni ha-ri-be-em ha-ri-ha-ri ha-ri-im ha-ri-im-tim ha-ri-tim ha-ri-x ha-ru-bi ha-ru-bi4 ha-ru-hu-ul ha-ru-hu-ur ha-ru-mu-tim ha-ru-mu-tum ha-ru-mu-um ha-ru-wa-szi2-a ha-s a-ab2-s i2-li-im ha-s i2-nu ha-su2-si2-im ha-su2-sza-ra ha-sza-ah-ta-ka3 ha-sza-an-sza-ar-na-wa ha-sza-ar-ti2 ha-sza-at ha-sza-isz-ku-wa-ma ha-sza-mu-tim ha-szi2-im-na-wa-ar-ma ha-szu-a-e ha-szu-a-ra ha-szu-e ha-szu-i ha-szu-sza-ar-na ha-szu-szar ha-szu-szar-na ha-szu-u2-ma-an ha-szu-wa ha-t i2-im ha-t im ha-ta-la2 ha-ta-szu-szar ha-ti-ma ha-ti-tim ha-ti2 ha-ti2-a ha-ti2-a-ar ha-ti2-ar ha-ti2-e ha-ti2-el-ka3 ha-ti2-im ha-ti2-ni ha-ti2-tim ha-ti2-tum ha-tim ha-tu-usz ha-tu3 ha-tu3-nu-um ha-tu3-sza-i-am ha-tu3-szi2-il5 ha-tu3-szi2-il5-ma ha-tu3-usz ha-tu3-usz-ma ha-tu3-we ha-wa-a ha-wa-li-um ha-wi-li-a ha-x ha-x-x ha-za-al-pu-na ha-za-am-ri-im ha-za-mi3-il5 ha-za-x ha-zi ha-zi-me-el ha-zu ha-zu-a-ni ha-zu-a-num ha-zu-zi-im hal-ki5-a-szu har har-szu-la he-er-ma he-er-ma-am he-er-ma-ma he-er-pe3 he-ru hi hi-a hi-a-a hi-a-ni hi-a-ti2 hi-a-ti2-a hi-a-ti2-ka3 hi-a-ti2-ki hi-a-ti2-szu hi-a-u2 hi-a-u2-ni hi-bi-i hi-da-di2 hi-da-lu-uk hi-da-ma hi-dim hi-dum hi-gi-sza hi-gi5-sza hi-im hi-im-t a2-tim hi-im-t a2-tu3-um hi-im-t a2-tum hi-im-tim hi-ir hi-ir-ma hi-ir-ma-nim hi-ir-tam2 hi-ir-x hi-isz-du-ma-an hi-isz-ta-ah-szu hi-isz-ta-ah-szu-sza-ar hi-isz-ta-ah-szu-szar hi-isz-x hi-ka3-i hi-ki-sza hi-ki5-sza hi-la2-at hi-la2-ti2-ma hi-la2-tim hi-la2-x-x hi-lu-ka3 hi-lu-ma-an hi-ma-li-a hi-mi3-t am2 hi-na hi-na-a hi-na-a-a hi-na-a-ma hi-na-ama hi-na-ha hi-na-li hi-pu-a-szu hi-ra-x hi-re-esz-na-nim hi-ri-im hi-ri-im-ma hi-ri-isz-na-na-ka3 hi-ri-ma hi-ri-mi3-szu hi-ru-ru-um hi-sza-nu hi-tim hi-wa-asz2-me-i hi-x hi-ka3 hi-ti hi-ti-ka3 hi-ti-szu hi-ti2 hi-ti2-a hi-ti2-ka hi-ti2-ka3 hi-ti2-szu hi-ti2.a hi-tu2-szu hi-tu3 hi-tu3-a hi-tu3-ka3 hi-tu3-szu hu hu-a-ma hu-a-ta-la hu-ba-ba hu-ba-li-a hu-bi-tum hu-bi-x hu-bi4-da-am hu-bu-la2-ak-nu hu-bu-la2-ka3 hu-bu-la2-ka3-ni hu-bu-la2-szu-nu hu-bu-lam hu-bu-lam5 hu-bu-li hu-bu-li-a hu-bu-li-im hu-bu-li-ka3 hu-bu-li-ku-nu hu-bu-li-ni hu-bu-li-szu hu-bu-li-szu-nu hu-bu-li-x hu-bu-li2 hu-bu-li2-a hu-bu-lim hu-bu-lu-szu hu-bu-lu-szu-ni hu-bu-lu-um hu-bu-lum2 hu-bu-re-en hu-bu-ul hu-bu-ur hu-bur hu-da hu-da-ar-la2-ma hu-da-da hu-dar-la2-ni hu-du-be hu-du-ra-i hu-du-ur-la2 hu-ha-ra-am hu-ha-ri-ma-ta-ku-ma hu-hu-me-ta-al-ma hu-la-li hu-la-li-im hu-la-qa2-e hu-la2 hu-la2-li-im hu-la2-lu-um hu-li hu-li-a hu-lu hu-lu-ba hu-lu-pa2 hu-lu-qa2-am hu-lu-qa2-e hu-lu-qa2-e-a hu-lu-qa2-e-szu hu-lu-qa2-i hu-lu-qa2-i-ka3 hu-lu-qa2-im hu-lu-qa2-u2 hu-lu-qa2-u2-um hu-lu-qa2-um hu-lu-uq hu-lu-usz hu-ma hu-ma-da-a-szu hu-ma-da-szu hu-ma-nam hu-ma-nu hu-mu-da-szu hu-na hu-na-hu-na hu-ni-a hu-ni-ni hu-nu-a hu-nu-tum hu-nu-wa-an hu-pi2-isz-nu-ma-an hu-pi3-im hu-pi3-isz-nu-ma-an hu-ra-a-s i2 hu-ra-ad hu-ra-ma hu-ra-ma-i-um hu-ra-ma-im hu-ra-s a-nim hu-ra-s a-nu hu-ra-s a-nu-um hu-ra-s a-nu-um-ma hu-ra-s a-num hu-ra-s a-num-ma hu-ra-s i2 hu-ra-s u2-um hu-ra-sa3-nim hu-ra-sza hu-ra-tim hu-ra-zi hu-ru-ha-szi2-im hu-ru-pa2-tum hu-ru-ta hu-ru-up-sza hu-s a-ri-im hu-s a-ru-ma hu-s a-ru-um-ma hu-s i2-ri hu-sa hu-sa-e hu-sa-u2 hu-sa2-ra-am hu-sa2-ri-im hu-sa2-ri-ka3 hu-sa3-ra hu-sa3-ra-am hu-sa3-re-e hu-sa3-ri hu-sa3-ri-im hu-sa3-ri-im-ma hu-sa3-ri-ma hu-sa3-ru hu-sa3-ru-um hu-sa3-ru-um-ma hu-su2-us2 hu-sza-e hu-sza-ha-ak-nu hu-sza-ha-am hu-sza-ha-ka3 hu-sza-ha-ku-nu hu-sza-hi-a hu-sza-hi-szu hu-sza-ra-am hu-sza-u2 hu-sza-u2-szu hu-sza3-ru-um hu-szi2-li-ma-an hu-szi2-li-u2-ma-an hu-szi2-u2-ma-an hu-ta-la2 hu-ta-tim hu-ti2-a hu-tu3-li hu-tu3-ra-i-e hu-tum hu-u2 hu-ub-szi2-im hu-uk-nu-an hu-ur hu-ur-dim hu-ur-lu-ma-an hu-ur-me-li hu-ur-si2-pi3-im hu-ur-si2-pi3-ma hu-ur-sza-am hu-ur-sza-ti2 hu-ur-sza-tim hu-ur-szi-a hu-ur-szi2-a hu-ur-szi2-a-an-szu hu-ur-szi2-a-nam hu-ur-szi2-a-ni hu-ur-szi2-a-ni-im hu-ur-szi2-a-ni-ka3 hu-ur-szi2-a-ni-szu hu-ur-szi2-a-nim hu-ur-szi2-a-nu-um hu-ur-szi2-a-szu hu-ur-szi2-im hu-ur-szi2-ka3 hu-ur-tu3-la2 hu-ur2-ma hu-ut-ka3 hu-ut-ka3-ma hu-x hu-x-na hu-x-x hu-za-bi hu-zi-a hu-zi-ri hu-zi-ri-im hu-zu-ra hur-szi2-a-ni-szu i I i-{d}an i-{d}utu-szi i-{d}x i-1/2(disz) i-2(disz) i-2(disz){szi2-ta} i-2/3(disz) i-a i-a-a i-a-a-tum i-a-am i-a-at i-a-dan i-a-im i-a-in i-a-li-a-asz2 i-a-ma i-a-ni-ga i-a-sza i-a-sza-ri-im i-a-szar i-a-szar-ma i-a-ta-al-ka3 i-a-tam2 i-a-tam2-ma i-a-ti i-a-ti2 i-a-ti2-i i-a-ti2-ma i-a-tim i-a-tim-ma i-a-tu3-ma i-a-tum i-a-u2-a-tim i-a-u2-tim i-a-u2-tim-ma i-a-u2-tum i-a-u2-um i-a-um i-a-um-ma i-a-x i-a-x-il i-a-x-ma-ba i-am i-ansze i-ba-a i-ba-a-a i-ba-a-ma i-ba-ab i-ba-ab2 i-ba-ab2-ti i-ba-ab2-ti2 i-ba-ab2-ti2-a i-ba-ab2-ti2-ka3 i-ba-ab2-ti2-szu i-ba-ab2-tim i-ba-al-ki-it i-ba-asz2 i-ba-at-na i-ba-ba-at i-ba-i-sza-ni i-ba-ir i-ba-ki i-ba-la-at i-ba-la-ka3-at-ru-qa2-am i-ba-la2-ka3-at i-ba-la2-ka3-at-ka3 i-ba-nu i-ba-qa2-ar i-ba-re i-ba-re-u3-ni i-ba-ri i-ba-ri-a i-ba-ri-a-nim i-ba-ri-a-szu-um i-ba-ri-a-ti-2(asz) i-ba-ri-ku-nu i-ba-ri-ni i-ba-ri-szu-nu i-ba-ri-ti2-ni i-ba-ri-x i-ba-ru-ti2-a i-ba-sza-al i-ba-szi i-ba-szi-ma i-ba-szi-u2-ni i-ba-szi2 i-ba-szi2-a i-ba-szi2-ma i-ba-szi2-mi3-in4 i-ba-szi2-u2 i-ba-szi2-u2-ni i-ba-szi2-u2-ni-ma i-ba-szu i-ba-szu-u2 i-ba-ta-aq i-ba-ta-aq-ma i-ba-ta-qa2-am i-ba-ta-qam i-ba-ta-qam2 i-ba-ti2-qi2-im i-ba-ti2-szu i-ba-tu3-qu2-ni i-ba-tu3-qu2-szu-um i-ba-u2-ni-ma i-ba-u2-szi2-im i-ba-x i-be-e-lu-nim i-be-i-il5 i-be-su2-a i-be-ti2-a i-be-ti2-ni i-be-tim i-be2-el i-be2-ru-ma i-be2-ti2-ka3 i-be2-ti2-szu i-bi i-bi-a-at i-bi-ir-ma i-bi-sa3-e i-bi-su-a i-bi-su2 i-bi-su2-a i-bi-sza i-bi-szi2 i-bi-szi2-a i-bi-szi2-a-ma i-bi-szi2-ma i-bi-szi2-u2-ma i-bi-tu3 i-bi-x i-bi-ZU i-bi-zu-a i-bi2-su2-en6 i-bi4-a-at i-bi4-at i-bi4-du i-bi4-sa3-e i-bi4-sa3-e-a i-bi4-su2 i-bi4-su2-a i-bi4-su2-en6 i-bi4-szi2-u2 i-bi4-szi2-u2-ni i-bi4-ti2-iq i-bi4-ti2-iq-ma i-bi4-tu3 i-bi4-x i-bu-bu-tim i-bu-lu-ut i-bu-ra-ni i-bu-ru i-bu-ru-ni-ni i-bu-ru-tim i-bu-ru-usz-ha-tim i-da i-da-a i-da-a-a i-da-am-qa2 i-da-an i-da-an-ma i-da-asz2-e i-da-ba-ab2 i-da-da-ni-a i-da-gal i-da-gal-ma i-da-gu5-lu i-da-i-a i-da-i-ni i-da-ki-im i-da-ku i-da-ku-bi4-im i-da-ku-nu i-da-ku-szu-nu i-da-ma-da i-da-mi3-iq-tim i-da-na-ku-ni i-da-na-ku-nu-ti2 i-da-na-ku-um i-da-na-kum i-da-na-ni i-da-na-tim i-da-nam i-da-ni-a-ti2 i-da-ni-a-ti2-ma i-da-ni-nu i-da-nu-nim i-da-ra-ki-im i-da-szi2 i-da-szi2-im i-da-szu i-da-szu-nu-ti2 i-da-szu-um i-da-szum i-da-u2-ma i-da-x i-da-zu i-da-ZU i-da2 i-da2-an i-da2-gu5-lu-ka3 i-da2-ma i-da2-na-ma i-dan i-dan-szu-um i-dar-du-ni-a-ti2 i-de8 i-de8-a i-de8-a-ni i-de8-e i-de8-ma i-de8-u2 i-de8-u2-ma i-de8-u2-szu i-di-a-szur3 i-di-be-lum2 i-di-in i-di-ku-bi-im i-di-nu i-di-nu-ma i-di2 i-di2-(aszur) i-di2-{d}be-lum2 i-di2-{d}iszkur i-di2-{d}iszkur-ma i-di2-{d}suen i-di2-{d}utu i-di2-{d}utu-szi i-di2-a i-di2-a-ba-am i-di2-a-bi i-di2-a-bi-im i-di2-a-bi4-im i-di2-a-bi4-ma i-di2-a-bu-im i-di2-a-bu-ma i-di2-a-bu-um i-di2-a-bu-um-ma i-di2-a-di2 i-di2-a-hi-im i-di2-a-hu-um i-di2-a-kum i-di2-a-ni i-di2-a-ni-ma i-di2-a-szur i-di2-a-szur-ma i-di2-a-szur3 i-di2-a-szur3-ma i-di2-be-lim i-di2-da i-di2-da-ga-an i-di2-da-gan i-di2-da-gan2 i-di2-da-gan2-ma i-di2-di-im i-di2-dingir i-di2-er3-ra i-di2-esz18-dar i-di2-esz18-dar-ma i-di2-i i-di2-im i-di2-in i-di2-in-{d}a-szur3 i-di2-in-{d}iszkur i-di2-in-{d}iszkur-ma i-di2-in-a-bi-im i-di2-in-a-bi4-im i-di2-in-esz18-dar i-di2-in-ma i-di2-in-ni-a-ti-ma i-di2-in-ni-a-ti2 i-di2-in-ni-a-ti2-ma i-di2-ku-be i-di2-ku-bi i-di2-ku-bi-im i-di2-ku-bi4 i-di2-ku-bi4-im i-di2-ku-bu-ma i-di2-ku-bu-um i-di2-ku-bu-um-ma i-di2-lim i-di2-lum2 i-di2-ma i-di2-mar-tu i-di2-na i-di2-na-a-bi4-im i-di2-na-a-bi4-im-ma i-di2-na-am i-di2-na-bi-im i-di2-na-bi4-im i-di2-na-bu-ma i-di2-na-bu-um i-di2-na-hi-im i-di2-na-ki-im i-di2-na-ki-ma i-di2-na-ku-ma i-di2-na-ku-ni i-di2-na-ku-ni-ma i-di2-na-ku-nu-ti2-ma i-di2-na-ku-um i-di2-na-kum i-di2-na-ma i-di2-na-ni i-di2-na-ni-ma i-di2-na-ni-sza i-di2-na-szu i-di2-na-szu-um i-di2-nam i-di2-nam-ma i-di2-ni-a i-di2-ni-a-ti2 i-di2-ni-a-ti2-ma i-di2-ni-a-ti2-ni i-di2-ni-ma i-di2-ni-sa i-di2-ni-sza i-di2-ni-szu i-di2-ni-x i-di2-nim i-di2-nu i-di2-nu-ka3 i-di2-nu-ma i-di2-nu-ni i-di2-nu-ni-a-ti2 i-di2-nu-ni-a-ti2-ma i-di2-nu-ni-a-ti2-ni i-di2-nu-ni-ki-im i-di2-nu-ni-ku-ni i-di2-nu-ni-ku-nu-ti2 i-di2-nu-ni-ku-nu-ti2-ni i-di2-nu-ni-kum i-di2-nu-ni-ma i-di2-nu-ni-ni i-di2-nu-ni-szu i-di2-nu-ni-szum i-di2-nu-nim i-di2-nu-nim-ma i-di2-nu-szi2-ma i-di2-nu-szu i-di2-nu-szu-ni i-di2-nu-szu-nu-ti2 i-di2-nu-szum i-di2-nu-u2 i-di2-qa2-ti2-ma i-di2-ri-is-ni-a-ti2-ma i-di2-su2 i-di2-su2-en i-di2-su2-en-ma i-di2-su2-en6 i-di2-su2-en6-ma i-di2-su2-in i-di2-szi2 i-di2-szi2-na i-di2-szu i-di2-szu-ma i-di2-szu-nu i-di2-szu-nu-ti2 i-di2-szu-u2 i-di2-szu-um i-di2-szu-um-ma i-di2-szum i-di2-ti2-im i-di2-tim i-di2-u2 i-di2-u2-ma i-di2-u2-ni i-di2-u2-ni-szu i-di2-u2-szu-ni i-di2-we-er i-di2-x i-di2-x-x i-di2-x-x-ma i-di3 i-di3-{d}iszkur i-di3-a-szur i-di3-a-szur3 i-di3-da i-di3-in i-di3-in-a-bi-im i-di3-ni-a-ti2-ma i-di3-nu-nim i-di3-u2 i-dim i-du-a i-du-a-ak i-du-ak i-du-ka3-ni i-du-ku-szi2 i-du-ku-szu i-du-ku-u2 i-du-ma-da i-du-ma-da2 i-du-nu i-du-nu-ma i-du-nu-ni i-du-nu-ni-ki-ni i-du-nu-ni-ku-ni i-du-nu-nim i-du-nu-szu i-du-nu-szu-ma i-du-nu-szu-um i-du-nu-usz i-du-uk i-du-wa-ak i-du-x i-du2-nu i-e2 i-e2-gal-lim i-e2-ti2-a i-e2-ti2-ma i-ga-ar-ta-ka3 i-ga-ar-tim i-ga-ma-ar-ma i-ga-mar-ma i-ga-mi3-la2-ni i-ga-mu-ru-ma i-ga-mu-ru-ni i-ga-ra-tim i-ga-ri-u2-ku-nu i-GA-na-im i-ha-ar-pe2 i-ha-ar-pi2 i-ha-ba-la2-ku-ni i-ha-bi-li i-ha-bu-lu-ti2-a i-ha-bu-ra i-ha-du i-ha-du-ma i-ha-hi-im i-ha-la2-aq i-ha-li-iq i-ha-li-iq-ma i-ha-li-qa2-ni i-ha-li-qu2 i-ha-li-qu2-ni i-ha-li-qu2-u2 i-ha-liq i-ha-pi3 i-ha-ra-ah-szu-a i-ha-ra-ni-ka3 i-ha-ra-nim i-ha-sza-ah i-ha-szu-hu i-hi-da i-hi-da-ma i-hi-du-ma i-hi-ib-la2-am i-hi-ib-la2-ku-ni i-hi-ib-la2-ma i-hi-ib-lu i-hi-ib-lu-ni i-hi-id i-hi-id-ma i-hi-li-at-ma i-hi-ri-im-ma i-hu-ma-hi-im i-hu-ur-szi2-a i-hu-ur-szi2-im i-ib-ri i-id i-ig-re-e-ma i-il5 i-il5-ka3 i-il5-ta-na-qe2-u2-ni-ma i-im i-ip-qi2-dam i-ip-ti2-qi2-id i-ir-dam i-ir-ta-ka3 i-ir-tam2 i-ir-ti2 i-ir-ti2-bi i-ir-tum i-isz i-isz-a-am-szu i-isz3-qu2-ul i-iti i-iti-1(disz)-kam i-iti-kam i-iti-kam-im i-iti-ma i-iz-ku-ur i-ka2 i-ka3 i-ka3-ab2-ra-tim i-ka3-ba-sa2-ma i-ka3-bu-tu3 i-ka3-la2 i-ka3-le-e-ma i-ka3-lu-u2 i-ka3-lu-u2-ka3-ni i-ka3-na-ak-ma i-ka3-na-ka3-ku-ma i-ka3-na-ka3-ni-a-ti2 i-ka3-ni i-ka3-ni-isz i-ka3-ni-isz-ki3 i-ka3-ni-isz{ki} i-ka3-ni-isz3 i-ka3-nu-ku i-ka3-nu-nim i-ka3-ri-im i-ka3-s a-ad i-ka3-sa3-ad i-ka3-sza-ad i-ka3-sza-ad-ma i-ka3-szi2-di2 i-ka3-szu-du i-ka3-szu-du-ka3-ni i-ka3-szu-du-ni i-ka3-ta-at i-ka3-x i-ki i-ki-il5-tim i-ki-ir i-ki-ka3-kum i-ki-s i2-id i-ki-sze2-er-szi2-im i-ki-szi2-ir-szi2 i-ki-szu-ka3 i-ku i-ku-{d}utu i-ku-a i-ku-a-ni i-ku-an-ma i-ku-bu-ur-na-at i-ku-da-a i-ku-na-a i-ku-na-am i-ku-ni-im i-ku-nim i-ku-nim-ma i-ku-nu-ki-ku-nu i-ku-nu-ki-ni i-ku-nu-ki-szu-nu i-ku-nu-uk i-ku-nu-um i-ku-nu-um-ma i-ku-num i-ku-pa-a i-ku-pa-sza i-ku-pa2-sza i-ku-pa2-sza-ma i-ku-pa2-sza2 i-ku-pi-i-a i-ku-pi2 i-ku-pi2-{d}en-lil2 i-ku-pi2-{d}en-lil2-ma i-ku-pi2-a i-ku-pi2-a-ma i-ku-pi2-a-szur i-ku-pi2-a-szur3 i-ku-pi2-a-szur3-ma i-ku-pi2-e-pu-ul i-ku-pi2-esz18-dar i-ku-pi2-x i-ku-pi3 i-ku-pi3-{d}en-lil2 i-ku-pi3-a i-ku-pi3-a-ma i-ku-pi3-a-szur i-ku-pi3-a-szur-ma i-ku-pi3-a-szur3 i-ku-pi3-a-szur3-ma i-ku-pi3-esz18-dar i-ku-pi3-su2-en6 i-ku-pi3-ta-asz2-me-tim i-ku-pi3-x i-ku-sza-ra i-ku-uh3-li-im i-ku-usz-mu i-ku-x i-ku3-babbar i-ku3-babbar-pi2-ka3 i-ku3-babbar-pi3-szu i-ku3-babbar{pi3-im} i-ku3-ap i-la i-la-ak i-la-ak-ma i-la-ka3-kum i-la-ka3-ni i-la-kam i-la-ku-ni i-la-li-isz-ka3-an i-la-li-u2-ma-an i-la-mi3-in i-la-mi3-nam i-la-mu-du i-la-pa2-at i-la-pi3-it i-la-qe2 i-la-tum i-la2 i-la2-ab2-ra-at-ba-ni i-la2-ab2-ra-at-ba-ni-ma i-la2-ak i-la2-ak-ma i-la2-ak-szu-um i-la2-am i-la2-ap2-ra-at i-la2-ap2-ra-at-ba-ni i-la2-asz2-ra-ni i-la2-at i-la2-ba i-la2-bi4-in i-la2-e i-la2-ka3-a-ku-nu-ti2-ni i-la2-ka3-ku i-la2-ka3-ku-ma i-la2-ka3-ku-ni i-la2-ka3-ku-um i-la2-ka3-kum i-la2-ka3-ma i-la2-ka3-ni i-la2-ka3-ni-ni i-la2-kam i-la2-kam-ma i-la2-li i-la2-li-a i-la2-li-a-ah-su i-la2-li-a-ah-szu i-la2-li-an-ta i-la2-li-el-ga i-la2-li-isz-ka3 i-la2-li-isz-ka3-an i-la2-li-x i-la2-li2-a i-la2-ma-ad i-la2-mi-in i-la2-mi3-in i-la2-mi3-in4 i-la2-mi3-na i-la2-mi3-na-am i-la2-mi3-na-ku-nu-ti2 i-la2-mi3-na-kum i-la2-mi3-nam i-la2-mi3-nu i-la2-mu-du i-la2-mu-ti2-im i-la2-nu-ka3 i-la2-pa2-at i-la2-pa2-at-ma i-la2-pu-tu3 i-la2-pu-tu3-ma i-la2-pu-tu3-u2-ma i-la2-qe i-la2-qe2 i-la2-qe2-a i-la2-qe2-a-ma i-la2-qe2-ma i-la2-qe2-szu i-la2-qe2-u2 i-la2-qe2-u2-ma i-la2-qe2-u2-ni i-la2-qe2-u2-ni-kum i-la2-qe2-u2-szu-ma i-la2-tim i-la2-tum i-la2-x i-le-e i-le-en6 i-le-eq-u2 i-le-qe2-u2 i-li i-li-a i-li-a-ma i-li-a-ni i-li-a-su2-szu i-li-be-li2 i-li-bi i-li-bi-a i-li-bi-ka3 i-li-bi-ka3-ma i-li-bi-ni i-li-bi-szu i-li-bi-szu-ma i-li-bi-x i-li-bi4 i-li-bi4-a i-li-bi4-im i-li-bi4-ka3 i-li-bi4-ka3-ni i-li-bi4-ku-nu i-li-bi4-ni i-li-bi4-szu i-li-bi4-szu-nu i-li-bu-szu-nu i-li-di2-na-szu i-li-esz18-dar i-li-ib-li i-li-ib-li-bi4 i-li-ik i-li-ik-ma i-li-im i-li-ka2-ku-nu-ti2 i-li-ka3 i-li-ka3-ku-ni i-li-ka3-ku-ni-ma i-li-ka3-ku-nu-ti2 i-li-ka3-ku-nu-ti2-ma i-li-ka3-ku-um i-li-ka3-kum i-li-ka3-ma i-li-ka3-ni i-li-ka3-ni-ma i-li-ka3-szu-ni i-li-kam i-li-kam-ma i-li-ku i-li-ku-ma i-li-ku-ni i-li-ku-ni-kum i-li-ku-ni-ni i-li-ku-ni-ni-ma i-li-ku-nim i-li-ku-nim-ma i-li-la2-di2 i-li-li i-li-ma i-li-mi3-im i-li-mi3-ni i-li-ni i-li-pa2-am i-li-pi3-tim i-li-szu i-li-szu-da-a i-li-szu-nu i-li-ti2-szu i-li-wi-tim i-li-x i-li-x-mu i-li2-a i-li2-a-lim i-li2-a-ta i-li2-szu-du i-lik i-lik-ma i-lim i-lu i-lu-a i-lu-hu-sa3-ti2-a i-lu-hu-su2-ti2-a i-lu-ki i-lu-ku i-lu-ku-li i-lu-ku-ma i-lu-ku-ni i-lu-ku-ni-ma i-lu-ku-ni-ni i-lu-ku-nim i-lu-ku-nu i-lu-ku-ru-ub i-lu-ku-u2 i-lu-me-szar i-lu-mi3-ti2 i-lu-ni i-lu-nu-um-ma i-lu-qi2 i-lu-qu2-tim i-lu-qu2-ut i-lu-ra-asz2 i-lu-u2 i-lu-u2-a i-lu-um i-lu-um-dan i-lu-us -ra-ni i-ma i-ma-am-ma i-ma-da-ad i-ma-da-da-am i-ma-du-du i-ma-du-du-ma i-ma-ga-ar-ku-nu i-ma-ga-ra-ni i-ma-gar i-ma-gar-ka3 i-ma-gar3-ku-nu i-ma-gu5-ru i-ma-gu5-ru-ka3 i-ma-gu5-ru-ni i-ma-ha-ar i-ma-ha-as i-ma-hi-ri-im i-ma-hu-ra i-ma-hu-ru i-ma-hu-ru-ni-ku-um i-ma-i-da-am i-ma-i-dam i-ma-i-du i-ma-i-id i-ma-id i-ma-id-ma i-ma-ik-ni-ki-im i-ma-la i-ma-la2 i-ma-li-ku i-ma-lu-u2 i-ma-lu-u2-ni i-ma-ni i-ma-nu i-ma-nu-nim i-ma-qa2-at i-ma-qu2-ta-ni i-ma-qu2-tam2 i-ma-qu2-tam2-ma i-ma-qu2-tu3 i-ma-qu2-tu3-ni i-ma-qu2-tu3-ni-ni i-ma-qu2-ut i-ma-qu2-ut-ma i-ma-ra-as i-ma-ra-s a-am i-ma-ra-s a-ku-um i-ma-ra-s a-kum i-ma-ri-is i-ma-s a i-ma-s a-ar-ti2-szu i-ma-sa3-im i-ma-si2 i-ma-si2-u2 i-ma-szu-hu-ku-nu-ma i-ma-t i2 i-ma-ti2 i-ma-ti2-ma i-ma-x i-ma-x-x i-me-er i-me-me i-me-ni i-me-szi2-ti2-a i-me-szi2-tim i-mi3-du-ni i-mi3-ig-ru-ma i-mi3-ma i-mi3-nu i-mi3-tam2 i-mu-a i-mu-a-am i-mu-a-at i-mu-a-ma i-mu-a-ni i-mu-a-ni-ma i-mu-a-ni-ni-a-ti2 i-mu-at i-mu-at-ma i-mu-ni-a-ti2 i-mu-nu-tim i-mu-ru i-mu-ru-ma i-mu-ru-szu-ni-ma i-mu-szu i-mu-ti2-sza i-mu-ti2-szu i-mu-tu3 i-mu-tu3-ni i-mu-tu3-u2 i-mu-tu3-u2-ni i-mu-u2 i-mu-u2-ma i-mu-u2-ni i-mu-u2-ni-kum i-mu-u2-szu-nu-ma i-mu-ut-ma i-mu-wa i-mu-wa-at i-na i-na-a i-na-a-a i-na-a-ma i-na-ah-dingir i-na-ah-il5 i-na-ar i-na-ar-me-i i-na-asz2-pe2-er-ti-ka2 i-na-asz2-pe2-ra-tim i-na-asz2-pe3-ra-ti-x i-na-di2 i-na-di2-in-ma i-na-di2-ma i-na-di2-nu i-na-di2-u2 i-na-di2-u2-ma i-na-di2-u2-nim i-na-di2-u2-szi2 i-na-di3-ma i-na-hi-id i-na-hu-ur{ki} i-na-ki-ir i-na-ki-mu i-na-ki-ru i-na-ki-ru-ka3 i-na-ki-ru-szu i-na-me-er i-na-me-er-ma i-na-me-ru i-na-mi3-ru-u2 i-na-mi3-tim i-na-mu-ru i-na-mu-ru-ni i-na-pa2-al i-na-pa2-la-ku-mu i-na-pa2-la2-am i-na-pa2-la2-ku-um i-na-pa2-lam i-na-pu-lu-ni-ku-ni i-na-pu-lu-ni-kum i-na-pu-lu-usz i-na-pu-s u2-ni-ni i-na-pu-sza-am i-na-pu-szu i-na-pu-usz i-na-ra-ah-szu i-na-ra-wa i-na-ra-wa-an i-na-ra-wa-da i-na-ru-qi2-ka3 i-na-ru-qi2-szu i-na-s a-ar i-na-s u2-ru-ka3-ni i-na-sa3 i-na-si2-in4 i-na-su2-en6 i-na-su2-en6-ma i-na-su2-hu i-na-szi2-a-am i-na-szi2-szu i-na-szi2-u2 i-na-szi2-u2-ni i-na-szi2-u2-ni-ku-um i-na-szu-ru-ni-ma i-na-t u3-lu-ka3-ma i-na-t u3-ma i-na-x i-na-zu-mu i-na2 i-nam i-ne2-pa2-asz2 i-ne2-pi2-szu-ma i-ne2-pi3-szu i-ne2-pu-szu i-ne2-pu-szu-ni i-ne2-t e2-er i-ne2-t i2-ru i-ne2-zi-bu i-ni-a-ta i-ni-di2-ma i-ni-di2-u2 i-ni-ga-lim i-ni-hu-ma i-ni-ib-esz18-dar i-ni-id-a-ni i-ni-id-u2-ni i-ni-is-ha-ni i-ni-is-ha-tim i-ni-isz-a-am i-ni-isz-a-ma i-ni-isz-a-ni i-ni-isz-u2 i-ni-isz-u2-ni i-ni-isz-u2-nim i-ni-ka3-si-i-x i-ni-ka3-si2 i-ni-pa2-asz2 i-ni-szi2 i-nu-ah i-nu-ba-a i-nu-mi i-nu-mi2 i-nu-mi3 i-nu-mi3-szu-ma i-nu-mu i-nu-x i-pa-ni i-pa-za-ar i-pa2-{za}zar i-pa2-asz2 i-pa2-hi-a-ma i-pa2-hu-ra-ma i-pa2-hu-ri-im i-pa2-im i-pa2-na i-pa2-ne2-e-ma i-pa2-ni i-pa2-ni-a i-pa2-ni-e-ma i-pa2-ni-i-ma i-pa2-ni-im-ma i-pa2-ni-ka3 i-pa2-ni-ku-nu-ma i-pa2-ni-szu i-pa2-ni-szu-nu i-pa2-ni-ti2-ma i-pa2-ni-tim i-pa2-ni-u2-ti2-ma i-pa2-ni-u2-tim-ma i-pa2-nim-ma i-pa2-qi2-da-ku-nu-ti2-ni i-pa2-qi2-du-ni-ma i-pa2-qi2-du-ni-ni i-pa2-ri-du i-pa2-ri-id i-pa2-ri-id-ku-nu i-pa2-ri-ik i-pa2-szu-ru i-pa2-t a2-ar-ma i-pa2-t a2-ar-szi2 i-pa2-t a2-ra-am i-pa2-t u3-ru i-pa2-t u3-ru-ni-ma i-pa2-te2 i-pa2-te2-a i-pa2-te2-u2 i-pa2-ti2 i-pa2-zar-ma i-pa3-ri-id i-pa3-ri-ik i-pe2-esz15 i-pi-sza i-pi2 i-pi2-i i-pi2-li-is i-pi2-ni i-pi2-sza i-pi2-szu-ma i-pi3 i-pi3-i i-pi3-ki i-pi3-li-is i-pi3-sza i-pi3-szu-nu i-pu-li i-pu-lu-ka3 i-pu-lu-ni-ni i-pu-szu i-pu-uh3-ri-im i-pu-uh3-ri-ni i-pu-ul i-pu-ul-ma i-pu-ul-szum i-pu-usz i-qa2-at i-qa2-ba-al i-qa2-bi i-qa2-bi-a-ku-nu-ti2-ni i-qa2-bi-ma i-qa2-bi-u2 i-qa2-bi-u2-ni-a-ti2 i-qa2-bi4 i-qa2-bi4-a-kum i-qa2-bi4-ma i-qa2-bi4-u2 i-qa2-bi4-u2-ni i-qa2-qa2-ad i-qa2-qa2-ar i-qa2-ra-be-tim i-qa2-t a2-ra i-qa2-t a2-ra-ma i-qa2-ta-ra i-qa2-te2 i-qa2-ti i-qa2-ti-szu i-qa2-ti2 i-qa2-ti2-a i-qa2-ti2-ka3 i-qa2-ti2-ka3-ma i-qa2-ti2-la2 i-qa2-ti2-szu i-qa2-tim i-qa2-tu-pu-szu i-qe2-er-bi4-im i-qe2-er-ni3 i-qe2-ra-ab2 i-qi2 i-qi2-a-al i-qi2-a-ap2 i-qi2-ap2 i-qi2-bi4 i-qi2-pu i-qi2-pu-ka3 i-qi2-pu-ma i-qi2-pu-ni i-qi2-pu-szu-nu-ma i-qi2-szu-ni-kum i-qi2-ti2-ip i-qi2-x-x i-ra-am-da-gan i-ra-de8 i-ra-de8-a-ki-im i-ra-de8-a-ku-nu-ti i-ra-de8-a-ku-nu-ti2 i-ra-de8-a-ku-nu-ti2-ni i-ra-de8-a-ku-um i-ra-de8-a-kum i-ra-de8-a-ni i-ra-de8-a-szi2-x i-ra-de8-a-szu i-ra-de8-ku-nu-ti2 i-ra-de8-szi2 i-ra-de8-szu i-ra-de8-u2 i-ra-de8-u2-ni-ku-ni i-ra-de8-u2-ni-ku-nu-ti2 i-ra-de8-u2-ni-kum i-ra-de8-u2-szu-ma i-ra-de9-ka3 i-ra-di2-a-ku-nu-ti2 i-ra-di2-a-kum i-ra-di2-am i-ra-di2-u2 i-ra-di2-u2-ku-nu i-ra-du i-ra-ga-am i-ra-ga-ma-ku-nu-ti2 i-ra-gam2 i-ra-ku-su2 i-ra-ma-na-ti2-ku-nu i-ra-mi3-ni-a i-ra-mi3-ni-ka3 i-ra-mi3-ni-ku-nu i-ra-mi3-ni-ni i-ra-mi3-ni-szu i-ra-mi3-ni-szu-nu i-ra-pu-szu-ma i-ra-szi2 i-ra-szi2-u2-ni i-ra-tim i-ra-x i-re-esz i-re-esz15 i-re-isz i-re-szi2-a i-re-szi2-ka3 i-ri-bi4-im i-ri-ha-am i-ri-ha-ni i-ri-hu i-ri-hu-ni i-ri-ih i-ri-ih-ma i-ri-im i-ri-isz i-ri-isz-ma i-ri-qam i-ri-si2-im i-ri-szi2-im i-ri-szu-um i-ri-szu-um-ma i-ri-szum i-ri-szum-ma i-ri-tim i-ri-x i-ru-a-aq i-ru-aq i-ru-aq-ma i-ru-ba i-ru-ba-am i-ru-bu i-ru-qa2-ni i-s a-ab-ta i-s a-ab2-ta-an i-s a-ab2-ta-ka3 i-s a-ab2-tam2 i-s a-ab2-tu3 i-s a-ab2-tu3-u2 i-s a-al i-s a-ba-at i-s a-ba-su2 i-s a-bu-tu3 i-s a-bu-tu3-ka3-ni i-s a-bu-tu3-ma i-s a-bu-tu3-ni i-s a-bu-tu3-ni-ma i-s a-bu-tu3-szu i-s a-bu-tu3-x i-s a-he-er i-s a-la2-ha-ni-ma i-s a-na-bu-tu3 i-s a(DI)-ba-at i-s e-2(disz)-er i-s e-er i-s e2-er i-s e2-er-i-a i-s e2-er-pu i-s e2-ri-a i-s e2-ri-ka3 i-s e2-ri-ki i-s e2-ri-ni i-s e2-ri-szu i-s e2-ri-szu-nu i-s e2-x i-s i2-ba-at i-s i2-bi4-it-ma i-s i2-hi-im i-s i2-ib-du i-s i2-ib-tu3 i-s i2-ib-tu3-ni i-s i2-ib2-tu3 i-s i2-li-esz18-dar i-s i2-ma i-s i2-me-a-ma i-s i2-ra-ku-ni i-s u-ur-tam2 i-s u2-ha-ri-a i-s u2-ra-tim i-s u2-ra-tu3-u2-a i-s u2-ur-tam2 i-s u2-ur-ti2-a i-s u2-ur-ti2-szu i-s u2-ur-tim i-sa2-hi-u2-ni-ku i-sa2-hu-ur i-sa2-li-a i-sa2-nu-qi2-im i-sa3-a i-sa3-al-e i-sa3-hu-ru i-sa3-hu-ur i-sa3-hu-ur-ma i-sa3-la2-ha-ni i-sa3-li-a i-sa3-na-kar i-sa3-na-li-ka3 i-sa3-ni-iq i-se2-e-szu i-se2-er i-si2 i-si2-hi-im i-si2-i i-si2-im-su2-en6 i-si2-ka3-tim i-si2-ma i-si2-ni-iq-ni-a-ti2-ma i-si2-u2 i-si2-u2-ma i-si2-u2-ni-ku-nu-ti2 i-su2 i-su2-hu i-su2-hu-pi2-im i-su2-hu-pi3-im i-su2-ri-ik i-su2-ri-iq i-su2-rik i-su2-uh3 i-sza i-sza-a i-sza-a-al i-sza-a-am i-sza-a-ma i-sza-a-ma-ma i-sza-ad i-sza-am i-sza-am-szi2 i-sza-ar-ha-ri-im i-sza-ar-ki-id-a-szur i-sza-da-da-ma i-sza-du-du-ni i-sza-du-du-nim i-sza-du-i-tim i-sza-du-im i-sza-ha-at i-sza-ha-ti-szu i-sza-ha-ti2-a i-sza-ha-ti2-sza i-sza-ha-ti2-szu i-sza-ha-ti2-szu-nu i-sza-hu-tu3-ni i-sza-ka3-an i-sza-ka3-na-ku-um i-sza-ka3-na-ni i-sza-ka3-sza-ni-a-ti2 i-sza-ka3-szu-um i-sza-kan2 i-sza-ku-nu i-sza-ku-nu-szu i-sza-ku-nu-szu-ma i-sza-la2 i-sza-la2-al i-sza-la2-at i-sza-la2-at i-sza-la2-tu3-a-ar i-sza-la2-tu3-ar i-sza-li-mu i-sza-lu i-sza-lu-hu i-sza-lu-t u3-ni i-sza-lu-u2 i-sza-me-ma i-sza-me-u2 i-sza-ni-im i-sza-ni-ma i-sza-nim i-sza-pa2-ar i-sza-pa2-ra-am i-sza-pa2-ra-ni i-sza-pa2-ra-ni-ma i-sza-par2 i-sza-par2-ma i-sza-pu-ku-ni i-sza-pu-ru i-sza-pu-ru-nim i-sza-qa2-al i-sza-qa2-la2 i-sza-qa2-la2-am i-sza-qa2-la2-ku-ni i-sza-qa2-la2-ku-nu-ti2 i-sza-qa2-la2-kum i-sza-qa2-la5-ma i-sza-qa2-lam i-sza-qal i-sza-qal-ma i-sza-qal-szi2-im-ma i-sza-qal-szu i-sza-qu-lu2 i-sza-qu2-lu i-sza-qu2-lu-ma i-sza-qu2-lu-ni i-sza-qu2-lu-ni-ni i-sza-qu2-lu-nim i-sza-qu2-lu-szu i-sza-qu2-lu-szu-ma i-sza-qu2-lu-szu-um i-sza-qu2-lu-u2 i-sza-ri-iq-szu-um i-sza-ri-qu2-szu i-sza-ru-u2 i-sza-sa3-a i-sza-si2 i-sza-si2-u2 i-sza-si2-u2-ma i-sza-ti2 i-sza-tim i-sza-tum i-sza-u2-mu i-sza-u2-mu-ma i-sza-x i-sza-x-x i-szal2-t i2-szu i-szar i-szar-a-szur i-szar-be-li2 i-szar-be-li2-ma i-szar-be-lum2 i-szar-be2-li2 i-szar-ha-ri-im i-szar-ki-da-a-szur i-szar-ki-da-a-szur-ma i-szar-ki-da-a-szur3 i-szar-ki-id-a-szur i-szar-ki-id-a-szur3 i-szar-ki-it-a-szur i-szar-ku-bi4 i-szar-lu-ba-la-at i-szar-su2-en6 i-sze-e-ka3 i-sze2-a-ni i-sze2-a-ni-ni i-sze2-e i-sze2-e-a-ma i-sze2-e-a-ni-ni i-sze2-e-ka3 i-sze2-e-szu i-sze2-e-szu-nu i-sze2-e-u2 i-sze2-e-u2-ni i-sze2-ep i-sze2-er i-sze2-er-tim i-sze2-me i-sze2-pi2-a i-sze2-pi2-ka3 i-sze2-pi2-szu i-sze2-pi3-a i-sze2-pi3-ka3 i-sze2-u2-ni i-szi-ik-nu i-szi-ta-ni i-szi-x i-szi2 i-szi2-a-ak i-szi2-am i-szi2-be2-e i-szi2-i i-szi2-ib-tu3-ba i-szi2-ik-na-ma i-szi2-ik-nu-ma i-szi2-ik-nu-ni-ma i-szi2-im i-szi2-im-ma i-szi2-im-su2 i-szi2-im-su2-en6 i-szi2-im-su2-in i-szi2-im-ti2-a i-szi2-im-x i-szi2-ip-ka3-tim i-szi2-iq-lu i-szi2-ki-in i-szi2-ki-in-ma i-szi2-ki-ma i-szi2-ma i-szi2-ma-ma i-szi2-mi3-im i-szi2-mi3-szu i-szi2-pi2-il5 i-szi2-qi2-il5 i-szi2-qi2-il5-ma i-szi2-ra-tim i-szi2-ri-isz i-szi2-ru-ma i-szi2-s i2-u2-ma i-szi2-si2-u2 i-szi2-ta-ni i-szi2-tam2 i-szi2-ti2 i-szi2-tim i-szi2-tu3 i-szi2-u2 i-szi2-u2-ma i-szi2-x i-szu i-szu-a-am i-szu-a-ku-ni i-szu-a-ku-um i-szu-a-kum i-szu-an-na-ma i-szu-hi-im i-szu-hu-um i-szu-ma i-szu-mi3-szu i-szu-ni i-szu-szu-um i-szu-u2 i-szu-u2-ma i-szu-u2-ni i-szu-u2-ni-ma i-t a-hi i-t a-hi-u2-szu-um i-t a-ra-dam i-t a2-ar-da-szu i-t a2-ar-dam i-t a2-hi i-t a2-hi-i i-t a2-hi-ma i-t a2-hi-szu-nu-ti2 i-t a2-hi-szu-um i-t a2-hi-u2 i-t a2-hi-u2-ma i-t a2-na-ra-da-ni i-t a2-na-ru-du-ni i-t a2-ra-ad-ka3 i-t a2-ra-si2 i-t a2-ru-du-szi2 i-t a2-ru-du-szu i-t i2-ib-szi2-na-at i-t up-pi2-ka3 i-t up-pi2-ku-nu i-t up-pi2-szu i-t up-pi3-a i-t up-pi3-im i-t up-pi3-ka3 i-t up-pi3-x i-ta i-ta-a-a i-ta-ab-e-el-ka3 i-ta-ab-szi2-ma i-ta-ab2-la2-am i-ta-ab2-lam-ma i-ta-ab2-szi2 i-ta-ab2-szi2-ma i-ta-ad-a-ni-ma i-ta-ad-na-ku-nu-ti2 i-ta-ad-na-kum i-ta-ad-nam i-ta-ad-nu-ni i-ta-ad-nu-nim i-ta-ad-nu-szu i-ta-ad-u2-nu i-ta-ag-ra-ma i-ta-ag-ri-u2 i-ta-ah-ba-al i-ta-ah-ba-al-szu-um i-ta-ah-ba-al-szum i-ta-ah-ba-la2-am i-ta-ah-bu-lu-szu-um i-ta-ak-la2 i-ta-ak-su2-um i-ta-al-kam i-ta-al-ku i-ta-am-gar i-ta-am-sza-ah i-ta-an-di2-in i-ta-ap2-te2 i-ta-ap2-te2-u2 i-ta-aq-ra-ni i-ta-ar-s i2-a i-ta-as -a-kum i-ta-as -a-ma i-ta-as -am i-ta-as -u2-nim i-ta-as 2-ru-ni-kum i-ta-asz2-kan2-ma i-ta-asz2-qa2-al-ma i-ta-asz2-qal i-ta-asz2-ra-am i-ta-asz2-u2 i-ta-at-x i-ta-at -lam i-ta-at -li-im i-ta-at -li-im-ma i-ta-at -lim i-ta-ba-al i-ta-ba-al-ku-tu3 i-ta-ba-al-ma i-ta-ba-al-ni-a-ti2 i-ta-ba-al-szu-nu i-ta-bu-lim i-ta-bu-lu i-ta-bu-lu-ma i-ta-di2 i-ta-di2-a i-ta-di2-a-ma i-ta-di2-in i-ta-di2-ma i-ta-di2-nu i-ta-di2-nu-ni i-ta-di2-szi2 i-ta-di2-szu-ma i-ta-di2-u2 i-ta-di2-u2-ni i-ta-du-im i-ta-du-nam i-ta-du-un i-ta-i-sza-ma i-ta-ke-er i-ta-ki-it i-ta-la2-ak i-ta-la2-ak-ma i-ta-la2-kam i-ta-lu-ku i-ta-lu-ku-nim i-ta-ma i-ta-ma-la2-ki-a i-ta-ma-ma i-ta-me-a i-ta-mi3-szu-nu i-ta-mu-u2 i-ta-mu-u2-ma i-ta-na-ap2-li-sa3 i-ta-na-ba-al i-ta-na-di2 i-ta-na-di2-in i-ta-na-di2-na-ni i-ta-na-di2-nu i-ta-na-di2-szu i-ta-na-la2-ak i-ta-na-la2-ka3 i-ta-na-la2-ka3-ni-a-ti2-ma i-ta-na-pi3-li-ni i-ta-na-pu-lu-ni-a-ti2 i-ta-na-pu-szu-nim i-ta-pa2-ah i-ta-pa2-la2-szu i-ta-pu-lim i-ta-pu-lu-ni i-ta-pu-lu-x i-ta-qi2-ka3 i-ta-ra-is i-ta-ri-a-am i-ta-ru i-ta-ru-szu i-ta-ru-u2 i-ta-ru-u2-szi2 i-ta-s a-am i-ta-s a-ma i-ta-si2-a-ni i-ta-sza-ab2 i-ta-szi2 i-ta-szu i-ta-x i-ta-x-x i-ta-x-x-ni-ma i-ta2-at -lim i-ta2-be-e-ma i-tab-ba-szi2 i-tab-lam i-tab-lu i-tab-lu-nim i-tab-lu-szu i-tab-szi2 i-tab-szi2-a i-tag2-ma-ar i-tal-ka3-ni-ma i-tal-ka3-szum i-tal-kam i-tal-kam-ma i-tal-ku i-tal-ku-nim-ma i-tal-qe2 i-tap-ru-su2 i-te2-be-e i-te2-di2 i-te2-er i-te2-er-ti2 i-te2-er-ti2-ka3 i-te2-er-ti2-ni i-te2-ke-er i-te2-ri-isz i-te2-zi-bu-u2 i-ti-me-el-ki-a i-ti-s i2 i-ti2-a i-ti2-di2-in i-ti2-di2-ma i-ti2-di2-szi2-ma i-ti2-i-er-ti2-ka3 i-ti2-iq i-ti2-ir i-ti2-me-el-ki-a i-ti2-qu2 i-ti2-qu2-ma i-ti2-qu2-x i-ti2-ri-isz i-ti2-s i2 i-ti2-s i2-i i-ti2-zi-ib i-tu-a-ar i-tu-ar i-tu3-a-ar i-tu3-a-ar-szi2-im i-tu3-a-ar-szu-nu-ti2 i-tu3-a-ri-szu i-tu3-ar i-tu3-ar-ma i-tu3-ar-szu-nu-ti2 i-tu3-ar-szu-um i-tu3-ar-szum i-tu3-ra i-tu3-ra-a-ni i-tu3-ra-am i-tu3-ra-kum i-tu3-ra-ma i-tu3-ra-ni i-tu3-ra-nim i-tu3-ra-nim-ma i-tu3-ru i-tu3-ru-ma i-tu3-ru-ni i-tu3-ru-ni-ni i-tu3-ru-nim i-tu3-ru-szu i-tu3-ru-szu-ni i-tu3-ru-szu-nu-ti2-ni i-tu3-ru-szu-um i-tu3-ru-u2 i-tu3-ru-u2-nim-ma i-tu3-ru-u2-szu-ni i-tu3-u2-ru i-tu3-ur i-tu3-ur-dingir i-tu3-ur-ma i-tu3-wa-a-ar i-tu3-wa-ar i-tu3-wa-ar-szu i-tur3-dingir i-tur4 i-tur4-dingir i-tur4-dingir-ma i-tur4-hu-mi3-it i-tur4-su2-en6 i-tur4-uh3-mi3-it i-u4-me-szu i-ug-ku-lu i-wa-ah-szu-sza-na i-wa-al-hi-isz-na i-wa-ar-ka3-at i-wa-ar-ki-tim i-wa-asz2-ha-ni-a i-wa-s a-i-a i-wa-s a-i-ka3 i-wa-szu-ur i-wi-lu-usz-na i-x i-x-ba i-x-ma i-x-ni-a i-x-x i-x-x-la2-ku-um i-x-x-lu i-x-x-ma i-x-x-x i-x-x-x-ma i-za i-za-al-pa2 i-za-az i-za-az-ma i-za-az-zu i-za-bi-lu i-za-ka3-ar i-za-kar3 i-za-ku i-za-ku-a-ku-ni i-za-ku-a-kum i-za-ku-a-ma i-za-ku-a-ni i-za-ku-ma i-za-ku-ru i-za-ku-u2 i-za-ku-wa i-za-na-ki-ir i-za-x i-za-x-am i-za-x-x i-za-za-am i-za-za-kum i-za-za-ni i-za-za-ni-i i-za-zu i-za-zu-ni i-za-zu-nim i-za-zu-um i-za-zu-x i-ze-ra-ni i-zi-a i-zi-a-x i-zi-ba-am i-zi-ba-ni i-zi-dam-ma i-zi-du i-zi-du-ma i-zi-hi-im i-zi-iz i-zi-iz-ma i-zi-iz-me-szar i-zi-iz-mi3-szar i-zi-ke-er i-zi-me-a i-zi-za i-zi-za-a-ma i-zi-za-am i-zi-za-am-i3-li2 i-zi-za-am-li2 i-zi-za-ma i-zi-zu i-zi-zu-ma i-zi-zu-ni i-zi-zu-szu-ma i-zu-az i-zu-im i-zu-ki-li i-zu-ti-a i-zu-ur-zi-im i-zu-uz i-zu-uz2 i-zu-x i-zu-za i-zu-zu i-zu-zu-ma i2 i2-li-esz18-dar i2-li2-tu3-ra-am i2-lu-lu i3 i3-gesz i3-gesz-ma i3-gesz-sza i3-li-a i3-li-a-lim i3-li-isz-ti2-kal2 i3-li-szu-gal i3-li2 i3-li2-a i3-li2-a-bi-im i3-li2-a-lam5 i3-li2-a-li2 i3-li2-a-lim i3-li2-a-lim-ma i3-li2-a-lum i3-li2-a-lum2 i3-li2-a-lum2-ma i3-li2-a-ma i3-li2-a-num i3-li2-asz2-ra-ni i3-li2-ba-ni i3-li2-ba-ni-ma i3-li2-be-li2 i3-li2-bi-na-ni i3-li2-bi4-na-ni i3-li2-da-lim i3-li2-dan i3-li2-di2-na-szu i3-li2-e-mu-qi i3-li2-e-mu-qi2 i3-li2-esz18-dar i3-li2-i-di2-na-szu i3-li2-i-szar i3-li2-illat-ti2 i3-li2-isz-ta-kal2 i3-li2-isz-ta-ki-il5 i3-li2-isz-ti-kal2 i3-li2-isz-ti2-ka3-al i3-li2-isz-ti2-kal i3-li2-isz-ti2-kal2 i3-li2-isz3-ti2-kal2 i3-li2-ka3 i3-li2-la i3-li2-lim i3-li2-mi3-ti2 i3-li2-nim i3-li2-pi2-i-u2-s u2-ur i3-li2-sa-tu i3-li2-sag10 i3-li2-sza-ar i3-li2-sza-du i3-li2-szu-dan i3-li2-szu-du i3-li2-szu-gal i3-li2-szu-x i3-li2-tap-pa2 i3-li2-tu3-ra-am i3-li2-us -ra-ni i3-li2-us -ra-ni-ma i3-li2-us 2-ra-ni i3-li2-we-da-ku i3-li2-x i3-li2-x-x i3-li2-x-x-ma i3-li2-ZU i3-li3-a-lim i3-li3-asz2-ra-ni i3-li3-szu-du i3-nun ia-ti2 ia-tim ib ib-di2-esz18-dar ib-la-at -ma ib-la2-at ib-la2-at -ma ib-li ib-na-{d}iszkur ib-ni ib-ni-{d}iszkur ib-ni-{d}iszkur-ma ib-ni-a-sza-ri ib-ni-a{im} ib-ni-dingir ib-ni-i3-li2 ib-ni-li2 ib-ni-su2-en6 ib-ni-x ib-ni3-li2 ib-ri-im ib-ru-ni ib-szi2 ib-szi2-ma ib-szi2-mi3-in4 ib-szi2-ni ib-szi2-u2 ib-szi2-u2-ni ib-tu3-ar ib-x id id-a id-a-a id-a-ma id-a-nim-ma id-a-szu-ma id-a-szu-nu id-na-a id-na-a-a id-na-a-ma id-na-a-szur id-na-a-szur3 id-x ig ig-da-ma-ar ig-hi-a ig-mu-ra ig-mu-ru ig-mu-ru-ni ig-mu-ur-ma ig-mur-ma ig-ra ig-ra-am ig-re-e ig-ri ig-ri-szu ig-ri-szu-nu ig-ri-x ig-ru ig-ru-ka3 ig-ru-szu ig-ru-szu-nu igi ih ih-bu-la2-ku-ni ih-bu-lu ih-bu-ul ih-da ih-da-ma ih-di2 ih-du ih-li-iq ih-li-iq-ma ih-li-qu2 ih-li-qu2-ma ih-ri-im-ma ih-ri-mu ih-ri-mu-ma ih-ri-mu-nim-ma ih-ta-al-qi2 ih-ta-la2-kum ih-ti2-li-iq ik ik-a-asz2-di3-ni ik-la2 ik-la2-a-ma ik-lu-u2 ik-lu-u2-ni ik-lu-u2-szu-ma ik-nu-ku ik-nu-ku-ma ik-nu-ku-ni-ni ik-nu-ku-nim-ma ik-nu-uk ik-nu-uk-ma ik-ra-a ik-ri ik-ri-ba-am ik-ri-be ik-ri-be-a ik-ri-be2 ik-ri-bi ik-ri-bi-a ik-ri-bi-ka3 ik-ri-bi-szu-nu ik-ri-bi4 ik-ri-bi4-a ik-ri-bi4-a-ma ik-ri-bi4-ka3 ik-ri-bi4-szu ik-ri-bi4-szu-nu ik-ri-bu ik-ri-bu-um ik-si2-ma ik-si2-u2 ik-szu-{d}ka3 ik-szu-da-a-ni ik-szu-da-ka3 ik-szu-da-ka3-ma ik-szu-da-ni ik-szu-da-szu ik-szu-dam ik-szu-dam-ma ik-szu-di2 ik-szu-di2-ma ik-szu-du ik-szu-du-ka3 ik-szu-du-ma ik-szu-du-ni-ma ik-szu-su2 ik-szu-ud ik-szu-ud-ka3 ik-szu-ud-ma ik-ta-al-u2 ik-ta-asz2-da-ku-nu ik-ta-asz2-da-ni ik-ta-asz2-da-szu ik-ta-asz2-di2 ik-ta-la ik-ta-la2 ik-ta-la2-ni ik-ta-la2-szi2-na ik-ta-ma ik-ta-na-tu3-u2 ik-ti2-li-x ik-x ik-x-in il-mi3-ti2-ma il-pu-tu3 il-pu-tu3-ma il-qe2 il-qe2-u2 il-qe2-u2-ni il-ta-na-qe2 il-te2-qe2 il5 il5-ba-ni il5-ba-ni-ma il5-ba-ta il5-bi-na-ni il5-du-ru-um il5-e-u2-ku-nu-ni il5-e-u2-ni il5-i-mi3-ti il5-ka3 il5-ka3-szi2-id il5-ki il5-ku-li il5-li-ba-ni il5-ma-su2 il5-me-da-ku il5-mi-da il5-mi3-ti il5-mi3-ti2 il5-mi3-ti2-ma il5-mu-du il5-mu-du-u2-ma il5-pu-su2 il5-pu-ta-am il5-pu-tu3 il5-pu-tu3-ma il5-pu-ut il5-pu-ut-ma il5-pu-x il5-qe il5-qe2 il5-qe2-a-am il5-qe2-a-ma il5-qe2-a-x il5-qe2-e il5-qe2-ma il5-qe2-mi3-in4 il5-qe2-szi2-ma il5-qe2-u2 il5-qe2-u2-ma il5-qe2-u2-ni il5-qe2-u2-nim-ma il5-qe2-u2-szu-nu-ni il5-szu-ba-ni il5-szu-gal il5-ta-ab2-sza-szu-nu il5-ta-ap2-tu3 il5-ta-ap2-tu3-ni il5-ta-ar il5-ta-mi3-na-am il5-ta-na-qe2 il5-ta-na-qe2-u2-ma il5-ta-pu-tu3 il5-ta-qe2 il5-ta-qe2-u2 il5-tap-pa2 il5-tap-pa2-ma il5-te-qe2 il5-te2-qe2 il5-te2-qe2-e il5-te2-qe2-e-ma il5-te2-qe2-szu il5-ti2-mi-in4 il5-we-da-ak-ma il5-we-da-ku il5-we-da-ku-ma il5-we-da2-ak il5-we-dingir-ku il5-wi-u2 il5-x ili5-ba-ni ili5-ma-da-ar-ma ili5-mi3-ti2 ili5-tu-ra-am illat illat-at illat-at-ma illat-su2 illat-szu illat-tam2 illat-ti2-a-ma illat-ti2-szu illat-tim illat-tim-ma illat-tum im im-di-lim im-di2-{d}iszkur im-di2-dingir im-di2-dingir-ma im-di2-li im-di2-lim im-di2-lim-ma im-di2-lum2 im-di2-lum2-ma im-di3-dingir im-di3-dingir-ma im-di3-lim im-du-ud im-gu5-a im-gu5-ra-ni-ma im-gu5-ur-a-szur im-gu5-ur-ma im-hu-ri-ni-ma im-hu-ru-ma im-hu-ru-ni im-hu-ru-ni-a-ti2-ma im-hu-ru-x im-hu-s u2-ka3-ma im-hu-ur im-hu-ur-ma im-hu-ur-ni-a-ti2-ma im-hu-ur-szu im-hu-ur-szu-ma im-i-da-ku-ma im-ku-a im-li-ik-a-szur3 im-li-ka3-a im-li-ka3-a-ma im-li-ku-ma im-lik-a-a im-lu-u2-ma im-ma im-nu-u2 im-qu2-ta-ma im-qu2-tam2-ma im-qu2-tu3 im-qu2-tu3-nim im-qu2-ut im-ra-a im-ra-as im-ra-as -ma im-ri-a-tal im-ri-ma-tal im-ru-s u2 im-s i2-ma im-s i2-u2-ma im-szi2-szu im-szi2-u2-ni im-szu-uh3 im-t i-ma im-t i2 im-t i2-a im-t i2-ma im-t i2-u2 im-t i3 im-t u3-ma im-ta-ag-ru im-ta-ah-ra-ni im-ta-ah-s a-ni im-ta-aq-tam2 im-ta-aq-tu3-nim-ma im-ta-ar-s u2 im-ta-ha-ar im-ta-ha-ar-ma im-ta-ha-as im-ta-hi im-ta-ra-as im-ta-tal-u2-ni-ni im-ta-x im-tar-s a-ku-nu-ti2 im-ti2-a im-ti2-du im-ti2-du-ma im-tim im-tu3-a im-tu3-qu2-ut im-tu3-u2-nim im-x im-x-ma in in-ba-a-szur in-bi-esz18-dar in-bi-esz18-dar-ma in-bi-isz-tar-ma in-bi4-esz18-dar in-bi4-esz18-dar-ma in-na-a in-na-su2-en6 in-nu-be-lum2 in-x in4-bi-esz18-dar ip ip-hu-ri-im ip-hu-ru-ma ip-hu-ru-um ip-la2-ah-ma ip-nu-ma ip-qi2-da-ku-ni ip-qi2-da-ni ip-qi2-da-szu ip-qi2-dam ip-qi2-du ip-qi2-du-ni ip-qi2-du-ni-ku-ni ip-qi2-du-ni-ni-ma ip-qi2-du-nim ip-qi2-du-nu ip-qi2-du-szu-ni ip-qi2-du-szu-ni-ma ip-qi2-du-u2 ip-qi2-id ip-qi2-id-ma ip-qi2-id-ni-a-ti-ma ip-ri-id-ma ip-ru-su2-ma ip-ru-szu-szu-nu ip-ru-szu-usz ip-ru-us ip-t i2-ri ip-t i2-ri-szu-nu ip-t u3-ru-ma ip-t u3-ur-ma ip-ta-x ip-te2 ip-te2-e ip-te2-te2-ma ip-te2-u2-ma ip-te2-u2-ni ip-te2-u2-szu-nu ip-tu3-a-ka3 ip-tu3-x ip-x iq-bi iq-bi-a-am iq-bi-am iq-bi-ma iq-bi-u2-szu-um iq-bi4 iq-bi4-a-am iq-bi4-a-kum iq-bi4-u2 iq-bi4-x iq-bu iq-ra iq-ri-be iq-ri-bi4 iq-ri-bi4-a iq-ru-u2-szu-ni iq-ta-bi-u2-ni iq-ti2-ni-a-ap2 ir ir-ad-a-szur ir-ad-i3-li2 ir-ad-ku-be ir-ad-ku-bi4 ir-ad-ku-bi4-im ir-ad-ku-bi4-im-ma ir-ba-ma ir-be ir-bi ir-bi-{d}iszkur ir-da-ma ir-de2-u2-ni-ku-ni-ti2-ni ir-de8 ir-de8-a-am ir-de8-a-ma ir-de8-a-ni ir-de8-e ir-de8-ma ir-de8-u2-ni-ku-nu-ti2-ni ir-de8-u2-ni-ma ir-di2 ir-di2-a-ni ir-di2-u2 ir-gu5-mu ir-gu5-mu-nim ir-gu5-mu-szu-ma ir-i-bi-im ir-ku-s u2 ir-ku-su2-ma ir-ma ir-ma-a-szur ir-ma-a-szur3 ir-mu-nu-na ir-nu-id ir-nu-id-ma ir-nu-it ir-nu-wa-szu ir-ra-a ir-ra-i3-li2 ir-szi2 ir-szi2-a-ku-nu-ti2 ir-szi2-ma ir-szi2-u2 ir-szu-u2 ir-ta-ap2-szu-ni-a-ti2 ir-ti-ka3 ir-ti2-ka3 ir-ti2-szi2 ir-tu3-qa2-ni-ni ir-ad-ka3 ir-ad-ku-bi ir-dim ir-du-tam2 ir-i ir-ra-ad-ka3 ir-su2 ir3-su2 iri is is-bu-a is-hu-ru-ni is-kam is-li-i-ma is-li-ku-nu-ma is-me-ti2-dingir is-mi3-di2-dingir is-mi3-ti2-dingir is-ni-iq is-ni-qu2-ma is-ni-qu2-ni is-ni-qu2-ni-a-ti2-ma is-pu-nu-ma-an is-ri-dam is-te2-en6 is-ti is-ti2-szu is-tu3 is-x is -ba-at is -ba-at-ma is -ba-at-ni-a-ti2-ma is -bu-tu3 is -bu-tu3-i-a-ti2-ma is -bu-tu3-ka3 is -bu-tu3-ma is -bu-tu3-ni is -bu-tu3-ni-a-ti2-ma is -bu-tu3-ni-ma is -he-er-ma is -hi-ir-ma is -li-ku-nu-ma is -mi3-di2-dingir is -ri-hu isz isz-a-al isz-a-al-ma isz-a-am isz-a-am-szu isz-a-la2-ni isz-a-ma isz-al isz-al-ka3-ma isz-am isz-am-ma isz-am-szu isz-ba-x isz-di2-szu isz-du-du-ni isz-du-ke-en isz-du-ke-en6 isz-du-ke-en6-ma isz-e-ma isz-ha-ra isz-hi-u2-li isz-hu-tu3-ni isz-ku-ma isz-ku-na-ni isz-ku-na-ni-a-ti2 isz-ku-na-ni-ka3 isz-ku-na-x isz-ku-nam isz-ku-ni-a-ti2 isz-ku-ni-a-ti2-ma isz-ku-nu isz-ku-nu-ma isz-ku-nu-ni-a-ti2-ni isz-ku-nu-ni-kum isz-ku-szu-ma isz-ku-un isz-ku-un-ma isz-li-mu-ni-ni isz-lu-uh3 isz-ma-{d}iszkur isz-ma-a-a isz-ma-a-szur isz-ma-a-szur-ma isz-ma-a-szur3 isz-me isz-me-{d}iszkur isz-me-a-szur isz-me-a-szur3 isz-me-dingir isz-me-dingir-am isz-me-ka3-ra-ab2 isz-me-li-il5 isz-me-lim isz-me-lum2 isz-me-ma isz-me-su2-en isz-me-su2-en6 isz-me-u2 isz-me-u2-ni isz-mu-hu-ma isz-pa2-da-lu isz-pa2-ta2-li isz-pu-ku-ma isz-pu-na-ah-szu isz-pu-nu-ma-an isz-pu-ra-am isz-pu-ra-ku-um isz-pu-ra-kum isz-pu-ra-ma isz-pu-ra-ni isz-pu-ra-szu-ni isz-pu-ru isz-pu-ru-ma isz-pu-ru-ni isz-pu-ru-szu isz-pu-ru-zi-nu isz-pu-ur isz-pu-ur-ma isz-qam2 isz-qu2-la isz-qu2-la2-am isz-qu2-la2-ki-im isz-qu2-la2-ku-nu-ti isz-qu2-la2-ni isz-qu2-lam isz-qu2-lu isz-qu2-lu-ni isz-qu2-lu-ni-a-ti2-ma isz-qu2-lu-ni-a-ti2-ni isz-qu2-lu-ni-im isz-qu2-lu-ni-ku-ma isz-qu2-lu-nim isz-qu2-lu-szu isz-qu2-lu-u2 isz-qu2-ul isz-qu2-ul-ma isz-qu2-ul-ni-a-ti2 isz-qu2-ul-ni-a-ti2-ma isz-qu2-ul-szu isz-qul-ni-a-ti2-ma isz-qul2 isz-qul2-ma isz-ra isz-ra-am isz-ra-ti2-a isz-ra-ti2-szu isz-ra-ti2-szu-nu isz-ra-tim isz-ra-tu3-a isz-ra-tum isz-ri-ka3 isz-ri-sza-ma isz-ri-szu isz-ru-ni-ku-um isz-t ur4 isz-ta-a-am-ma isz-ta-ak-nu isz-ta-al isz-ta-al-ki-a-an isz-ta-am isz-ta-ap2-ku isz-ta-ap2-ra-am isz-ta-ap2-ru-ni-kum isz-ta-aq-lu isz-ta-aq-lu-nim isz-ta-ar isz-ta-kan2 isz-ta-ku-nu-ni isz-ta-ku-nu-szu-ni isz-ta-ku-pu isz-ta-me-ma isz-ta-na-ka3-ak isz-ta-na-ku-ni-ni isz-ta-na-ku-nu isz-ta-na-pa2-ra-am isz-ta-na-pu-ru-ni-ku-ni isz-ta-na-qal isz-ta-pu-ku isz-ta-qa2-al isz-ta-qal isz-ta-qu2-lu isz-ta-ri-qi2-ni isz-ta-ri-u2-ti2-szu-nu isz-ta-si2-szu-um isz-ta-ti2-u2-ni isz-tap-ku-ma isz-tap-ku-ni isz-tap-ku-u2 isz-tar-ba-asz2-ti2 isz-tar-la2-ba isz-tar-tu3-li-su2 isz-te-2(disz)-en6 isz-te2-e isz-te2-e-a isz-te2-en isz-te2-en6 isz-te2-en6-ma isz-te2-et isz-te2-me isz-te2-na isz-te2-ni-isz isz-te2-ni-isz-ma isz-te2-ni-isz3 isz-te2-ni-te2-en6 isz-te2-nu-ma isz-te9-en isz-ti isz-ti-szu isz-ti-szu2 isz-ti2 isz-ti2-a isz-ti2-a-ma isz-ti2-e-ma isz-ti2-i isz-ti2-in isz-ti2-ka isz-ti2-ka3 isz-ti2-ka3-ma isz-ti2-ku-nu isz-ti2-ni isz-ti2-szu isz-ti2-szu-ma isz-ti2-szu-nu isz-ti2-szu2-nu isz-ti2-tam2 isz-ti3 isz-tu isz-tu2 isz-tu3 isz-tu3-ma isz-tu3-mu-uh3-ma isz-tu3-pu isz-u2-lu isz-u2-lu-u2 isz-u2-mu isz-u2-mu-kum isz-u2-mu-ma isz-u2-mu-szu isz-x isz-x-ti2 isz-x-x isz2-ti2 isz3-qu2-la2-kum isz3-qu2-lu isz3-qu2-ul isz3-qul2 isz3-ti2-a isz3-tu3 it it-ba-al it-ba-ra-ni it-be-ma it-be2-a-ma it-bu-lu it-bu-lu-ma it-bu-lu-ni it-bu-lu-u2 it-gu5-ra-am it-gu5-ra-tim it-ma-ma it-mu-u2 it-mu-u2-ma it-qu2-ra it-qu2-ra-am it-qu2-ra-tim it-qu2-ra-tum it-qu2-ri-im it-ra-su2 it-ru it-tasz-ma it-ti2 it-x it -bu-uh3-ma it -hi-u2 it -ru-du-ni-szu iti iti-1(disz)-kam iti-2(disz)-kam iti-kam iti-kam-im iti-im iz-ba-an iz-bi4-lu-ni-ni iz-ku iz-ku-a-kum iz-ku-a-ni iz-ku-am iz-ku-ma iz-ku-u2 iz-ku-u2-ma iz-ku-u2-ni iz-ku-u2-ni-ni iz-ku-u2-nim iz-ku-ur iz-x ka ka-bar ka-na-ak-tim ka-ni-isz ka-ni-isz{ki} ka-ni-ki-na ka-nu-a ka-ra-ah-na ka2 ka2-asz2-szi2-im ka2-dingir ka2-pa2-zi ka2-s a-ri ka2-s a-ri-ka3 ka2-szi2-im ka3 ka3-a-na-ma ka3-ab-ri-a ka3-ab-ta2-am ka3-ab-ta2-an ka3-ab-ta2-ni ka3-ab-tam2 ka3-ab2-sa3-ni ka3-ab2-ta-ni-ku-um ka3-ab2-ta2-ku ka3-ab2-tam2 ka3-ab2-tim ka3-ab2-tu3-tim ka3-ab2-tu3-tum ka3-ab2-tum ka3-ad-du ka3-ah-szu-na ka3-ah-szu-na-ma ka3-ak-ri-a ka3-ak-zi-a ka3-al-a-tu3-nu ka3-al-bi ka3-al-sza ka3-am-su2-tum ka3-an-ku ka3-an-ku-ni ka3-ap2-si2-asz2-we ka3-ap2-zi-a ka3-ar ka3-ar-ma ka3-ar-na ka3-ar-pa2-at ka3-ar-pa2-ta ka3-ar-pa2-tim ka3-ar-pa2-tum ka3-ar-pi3-ti2-a ka3-ar-pi3-tim ka3-ar-u2-lam ka3-ar-wi-a ka3-as-lum2 ka3-as -ha-nu-il5 ka3-as -ru-tim ka3-asz2-da-at-ni ka3-asz2-da-ku ka3-asz2-da-ku-ma ka3-asz2-da-ku-ni ka3-asz2-du ka3-asz2-du-ni ka3-asz2-du-u2 ka3-at-at ka3-ba-a ka3-ba-si2-im ka3-ba-tim ka3-be2-e-im ka3-bi-a ka3-bi-id ka3-bi-it ka3-bi-su2-ma ka3-bi4-id ka3-bu-lim ka3-bu-tu3-ma ka3-bu-tu3-tum ka3-bu-us2-ma ka3-bu-zi-a ka3-da-la2 ka3-du-du ka3-i-il5 ka3-i-im ka3-i-in ka3-i-in-ma ka3-i-isz ka3-i-la2 ka3-i-la2-szi2 ka3-i-na-ni ka3-i-ni ka3-i3-la2 ka3-il5 ka3-il5-szu ka3-ka3-a ka3-ka3-am ka3-ka3-ba-nim ka3-ka3-mu-x ka3-ka3-ri-a ka3-ki ka3-ki-e-ma ka3-ki-im ka3-ku-bu-um ka3-la-im ka3-la2 ka3-la2-ab2-ka3-ni ka3-la2-am ka3-la2-im ka3-la2-la2 ka3-la2-lu-wa ka3-la2-ma ka3-la2-pa2-am ka3-la2-pu ka3-la2-sza ka3-la2-sza-ma ka3-la2-szi2-na-ma ka3-la2-szu ka3-la2-szu-ma ka3-la2-szu-nu ka3-la2-tu3-a ka3-li ka3-li-a ka3-li-ka3 ka3-li-la2-wi-it-ra ka3-li-ma ka3-li-ma-ma ka3-li-ma-ni ka3-li-ti-ni ka3-li-ti2-ni ka3-lu ka3-lu-a ka3-lu-lu ka3-lu-lu-usz ka3-lu-u2-a ka3-lu-wa ka3-lu-wa-a ka3-lu-za-nim ka3-ma-li-a ka3-mu-e ka3-mu-ni ka3-n-isz ka3-na-a ka3-na-ka3-na ka3-ne2-esz ka3-ne2-esz15 ka3-ni-ik ka3-ni-ik-ma ka3-ni-is ka3-ni-is{ki} ka3-ni-isz ka3-ni-isz-ki-ma ka3-ni-isz-ma ka3-ni-isz{ki} ka3-ni-isz{ki}-ma ka3-ni-isz2{ki} ka3-ni-isz3 ka3-ni-isz3-ma ka3-ni-ka3-ma ka3-ni-ki-im ka3-ni-ku-um ka3-ni-sze2-e-im ka3-ni-szi2 ka3-ni-szi2-e ka3-ni-szi2-i-im ka3-ni-szi2-im ka3-ni-szi2-u2 ka3-nu-a ka3-nu-e ka3-nu-ka3-ma ka3-nu-li ka3-nu-nu ka3-nu-nu-u2 ka3-nu-tim ka3-nu-usz-ka3-an ka3-pa2-di2-a ka3-pa2-nu-u2 ka3-pi2-it-ra-i-um ka3-pi3-a ka3-pi3-u2-ma-an ka3-pu-i-u2-ma-an ka3-pu-u2-ma-an ka3-ra-a-tim ka3-ra-ah-na-ma ka3-ra-am ka3-ra-nim ka3-ra-szu-na ka3-ra-szu-nu ka3-ra-tam2 ka3-ra-tum ka3-ra-wa ka3-re-e ka3-ri-a ka3-ri-a-ma ka3-ri-im ka3-ri-im-ma ka3-ri-ma ka3-rim ka3-ru ka3-ru-a ka3-ru-im ka3-ru-ma ka3-ru-nu-wa ka3-ru-nu-wa-asz2 ka3-ru-tam2 ka3-ru-u2-a ka3-ru-um ka3-ru-um-ma ka3-ru-wa ka3-ru-x ka3-s a-ar ka3-s a-ar-ka3 ka3-s a-ra-am ka3-s a-re-e ka3-s a-ri ka3-s a-ri-a ka3-s a-ri-e ka3-s a-ri-i ka3-s a-ri-im ka3-s a-ri-ka3 ka3-s a-ri-szu ka3-s a-ru-ti2-szu ka3-s a-ru-um ka3-s i2-a ka3-s u2-da-ku ka3-s u2-da2-ku-ni ka3-s u2-du ka3-sa2-sa2 ka3-sa2-tim ka3-sa2-tum ka3-sa3-am ka3-sa3-ap-ka3 ka3-sa3-na ka3-sa3-tim ka3-sa3-tum ka3-si2-a ka3-si2-im ka3-su2 ka3-su2-a ka3-su2-um ka3-sza-am ka3-sza-dim ka3-sza-du ka3-szi-id ka3-szi2-id ka3-szi2-im ka3-szi2-x-ma ka3-szu ka3-szu-ud ka3-szu-uh-ta-il5 ka3-szu-um ka3-szum ka3-ta-a ka3-ta-ka3-ta ka3-ta-pa2-am ka3-ta-pu ka3-tar2-zi-a ka3-ti-la2 ka3-tu-ka3-tu ka3-tu3-a ka3-tu3-im ka3-u2-lim ka3-u2-ni-im ka3-u2-nim ka3-u2-pa2 ka3-ul ka3-wi-a ka3-wi-la2 ka3-x ka3-za-za ka3-zi-a ka3-zi-na ka3-zu-ka3-ma ka3-zu-pa2 ka3-zu-wa kab-tim kal-ga kal2-ba-tim kam kam-ma-li-a kam-ma-li-a-ta-ra-wa kan2-bar-a kan2-bar-ta kan2-ma-li-a kan2-mar-da kan2-mar-ta kan2-wa-ar-ta kan2-war-ta kar3-ri-a kar3-wa-a kasz ke-e-nu-um ke-el-du ke-en6 ke-na ke-na-a ke-na-am ke-na-ti2 ke-na-ti2-ma ke-na-ti2-ni-ma ke-na-tim ke-na-tim-ma ke-nam ke-ni ke-ni-szu-nu ke-nim ke-nu ke-nu-tim ke-num ke-szu-nu ke2-na ki ki-a ki-a-am ki-a-ma ki-am ki-ba-al ki-bu-na-ni ki-da-ar ki-di2-im ki-di2-ni ki-dim ki-diri ki-ga-ar-sza-an ki-i ki-i-ki ki-i-ma ki-i-na ki-i-pu-i-zi ki-ib-sa3-tim ki-ib-sa3-tum ki-ib-szi2-im ki-ib-szum ki-il5-i-szu-ma ki-im ki-in ki-is-ha-nu-el ki-is-ha-nu-il5 ki-is-na-tim ki-is-x ki-is -ru-um ki-isz-da-at ki-isz-da-ti2-ku-nu ki-isz-da-tu-ka3 ki-isz-da-tu3-a ki-isz-da-tu3-ka3 ki-isz-da-x ki-isz-da2-tu3-a ki-isz-da2-tum ki-iz-ba-am ki-ka3-ar-na-ah-szu ki-ka3-ar-sza ki-ka3-ar-sza-an ki-kam-lim ki-kar2-sza-an ki-kar3-sza-an ki-ki ki-ki-a-ni ki-ki-da-ni-im ki-ki-da-num ki-la-al-ti2-ma ki-la-la-ku-nu ki-la-la-szu-nu-ma ki-la-ri-tam2 ki-la-ba ki-la2 ki-la2-la-ku-nu-ma ki-la2-la2-an ki-la2-la2-an-ma ki-la2-la2-ku-nu ki-la2-la2-szu-nu ki-la2-le-en-ma ki-la2-le-en6 ki-la2-le-ku-nu ki-la2-le-ma ki-la2-le-szu-nu-ma ki-la2-li-ku-nu ki-la2-li-ni ki-la2-li-szu-nu-ma ki-la2-ma ki-la2-ri-e ki-la2-szu-ma ki-la2-bi ki-li ki-li-a ki-li-a-ma ki-li-sza ki-li-szu-nu ki-li-szu-nu-ma ki-ma ki-ma-ha-am ki-ma-ma ki-me-er-na-la2 ki-mi3-in4 ki-na ki-na-kam ki-na-ti2-ma ki-ni ki-ni-a-ah-szu ki-nim ki-nu-szu-nu ki-pi2-it-ra ki-pi3-ta ki-pu-na-ni ki-pu-na-nim ki-ra-am ki-ra-ni ki-ra-nim ki-ra-nim-ma ki-ra-ti2 ki-ra-tim ki-ri ki-ri-a-am ki-ri-a-tim ki-ri-am ki-ri-e ki-ri-im ki-ri-in ki-ri-isz ki-ru-um ki-si2-ba-ra-tum ki-si2-ma-nim ki-sza-am ki-sza-ar-szi2-im ki-sza-dam ki-sza-ra-nim ki-sza-ri ki-sza-su2 ki-sze-er-szi2-im ki-szi-ri-im ki-szi2-a ki-szi2-ir-szi2-im ki-szi2-ra-nim ki-ta-a-am ki-ta-a-tum ki-ta-am ki-ta-ar ki-ta-im ki-ta-ma ki-ta-um ki-tam2-be-el-x-a ki-tim ki-tu3-ka3-il5 ki-x ki-x-x ki-zi ki-zi-a kis2-ha-nu-il5 kiszib3 kiszib3-ma ku KU ku-a-a-am ku-a-a-tum ku-a-am ku-a-am-ma ku-a-im ku-a-me ku-a-nu ku-a-tam2 ku-a-tar2 ku-a-ti ku-a-ti2 ku-a-ti2-ma ku-a-tim ku-a-tum ku-a-u2-tim ku-a-u2-tu3-um ku-a-u2-tum ku-a-um ku-ba-ba-at ku-ba-ri ku-be-a-ri ku-bi-a ku-bi-di2 ku-bi-di2-a ku-bi-di3 ku-bi-na-da ku-bi-na-tal ku-bi4-a ku-bi4-di2 ku-bi4-na-da ku-bi4-ta ku-bu-lim ku-bu-ur ku-bu-ur-na-at ku-bu-ur-szi2-nu-um ku-bu-ur-szi2-num ku-bu-us2-ma ku-bur-szi2-num ku-da-a ku-da-dam ku-da-di2-im ku-da-dim ku-da-dim-ma ku-da-du-um-ma ku-da-dum ku-da-dum-ma ku-da-nim ku-da-tim ku-da-tum ku-da-x ku-da-zi ku-da2-di2 ku-di2-mu ku-du-bi4-isz ku-du-du ku-du-na ku-du-ur-i3-li2 ku-du-x-x ku-ha-x-x ku-ki-ni-im ku-ki-nim ku-ku-a ku-ku-a-a-ma ku-ku-i ku-ku-la-nim ku-ku-la2-nam3 ku-ku-la2-nim ku-ku-la2-num ku-ku-la2-num-ma ku-ku-la5-nim ku-ku-ri-ma ku-ku-u2 ku-ku-u2-a ku-ku-wa ku-ku-x ku-ku-za-nim ku-ku-za-num ku-ku-zi ku-ku-zi-a ku-ku-zi-zi-a ku-la ku-la-ku-la ku-la-x ku-la2 ku-la2-a ku-la2-ku-la2 ku-la2-na ku-la2-na-la2 ku-li ku-li-a ku-li-ta-nim ku-li-x ku-li2-li ku-li2-lim ku-lu ku-lu-ka3-a ku-lu-ku-nu-ma ku-lu-lu ku-lu-ma ku-lu-ma-a ku-lu-ma-a-ma ku-lu-ma-am ku-lu-na ku-lu-na-ah-szu ku-lu-ni ku-lu-pi3-ni ku-lu-pi3-nu ku-lu-szu ku-lu-szu-ma ku-lu-szu-nu-ma ku-lu-u2 ku-ma ku-ma-na ku-ma-zi ku-me-szu ku-mi3-im ku-na-a ku-na-na ku-na-na-ma-at ku-na-na-ma-i-am ku-na-na-mi3-it ku-na-ni-a ku-na-ni-a-ma ku-na-sza-am ku-ni Ku-ni-li ku-ni-lim ku-ni-lim-ma ku-ni-lum2 ku-ni-lum2-ma ku-ni-na-ah-szu-sza-ar ku-nim ku-nu ku-nu-a-ti2 ku-nu-a-tum-ma ku-nu-ka3-ka3 ku-nu-ka3-ma ku-nu-kam ku-nu-ke-e ku-nu-ki ku-nu-ki-a ku-nu-ki-im ku-nu-ki-ka3 ku-nu-ki-ku-nu ku-nu-ki-ma ku-nu-ki-ni ku-nu-ki-szu ku-nu-ki-szu-ma ku-nu-ki-szu-nu ku-nu-ku ku-nu-ku-a ku-nu-ku-ka3 ku-nu-ku-ka3-ni ku-nu-ku-ki ku-nu-ku-ma ku-nu-ku-ni ku-nu-ku-szu ku-nu-ku-u2 ku-nu-ku-um ku-nu-kum ku-nu-kum-ma-a-na ku-nu-ma ku-nu-na-mi3-it ku-nu-tam2 ku-nu-ti ku-nu-ti2 ku-nu-ti2-ma ku-nu-tim ku-nu-uk ku-nu-uk-ma ku-nu-uk-szi2 ku-nu-uk-szi2-ma ku-nu-um ku-nu-wa-an ku-nu-x ku-pi2-da-ah-szu ku-pi3-da-ah-szu ku-pu-u2-ma-an ku-ra ku-ra-a ku-ra-ma ku-ra-ra ku-ra-ra-ma ku-ri ku-ri-a-lim ku-ri-im ku-ru-ku-ru ku-ru-ma-tim ku-ru-mi3-ti2-szu ku-ru-ub-esz18-dar ku-s a-am ku-s i-a-a ku-s i2-a ku-s i2-a-tim ku-s i2-i ku-s i2-im ku-s u2-um ku-sa2-a ku-sa3-ri ku-sa3-ri-im ku-sal-li ku-sal2-li ku-si2-a-am ku-si2-a-tim ku-si2-a-tu3 ku-si2-a-tum ku-si2-i-szu ku-si2-im ku-si2-szu ku-si2-ta-an ku-si2-tam ku-si2-tam2 ku-si2-te2-en ku-si2-te2-en6 ku-si2-ti2 ku-si2-tim ku-si2-tum ku-si2-um ku-sza-ha-am ku-sza-hi-ka3 ku-sza-ra ku-sza-ra-ma ku-sza-tam2 ku-sza-tim ku-sza-tum ku-szi2-ni-ma ku-szi2-te2-en6 ku-szi2-tim ku-szu-ma-an ku-szu-tum ku-ta-a ku-ta-a-a ku-ta-a-ma ku-ta-an-ka3 ku-ta-n ku-ta-na-am ku-ta-nam ku-ta-ne-en6 ku-ta-ne2-e-szu ku-ta-ne2-en ku-ta-ni ku-ta-ni-a ku-ta-ni-ka3 ku-ta-ni-szu ku-ta-ni-szu-nu ku-ta-nim ku-ta-nu ku-ta-nu-a ku-ta-nu-ka3 ku-ta-nu-ku-nu ku-ta-nu-szu-ni ku-ta-nu-um ku-ta-num ku-ta-u2-nim ku-ta-x ku-ta2-na-an ku-tal-la-nu-um ku-tal-la2-nim ku-tal-la2-num ku-tal-la2-num-ma ku-tas-nu ku-ti2-na ku-ti2-nam ku-ti2-nim ku-ti2-nu ku-tu3-a-ti2-a ku-tu3-ma-am ku-tu3-pi2-isz ku-tu3-pi3-isz ku-u2-si2-im ku-ub-sa3-am ku-ub-szu-um ku-ud-da-nim ku-uk-ra ku-uk-ra-an ku-ul-ma-nim ku-ul-sza-an ku-ul-sza-ta-asz2 ku-ul-x-x ku-ul-zi-a ku-ul-zi-a-ar ku-ul-zi-ar ku-um ku-um-ra ku-um-ri ku-um-ri-im ku-un-ka3 ku-un-ka3-am ku-un-ka3-ma ku-un-ka3-ni-szu ku-un-ka3-szu-nu-ma ku-un-ki ku-un-ma ku-un-uk ku-ur-ba-a ku-ur-da-sza ku-ur-du-ba ku-ur-ka3-a ku-ur-ka3-si2-ba ku-ur-ku-da-num ku-ur-ku-ra ku-ur-ku-ra-nim ku-ur-ku-ri ku-ur-ku-ri-a ku-ur-ku-ri-im ku-ur-ku-ur ku-ur-ku-zi ku-ur-sa2-num ku-ur-si2-ka3 ku-ur-x ku-us 2-um ku-us2-ku-si2-im ku-usz-da-ma ku-usz-ka3-nim ku-uz-ku-zi-im ku-uz-zi ku-wa-a-ti2 ku-wa-a-tu3-ni-ma ku-wa-da-ar ku-wa-tar2 ku-wa-ti2 ku-wa-tim ku-wa-u2-tum ku-wa-um ku-x ku-x-tim ku-x-x ku-za-a ku-za-ri ku-za-ti2-a ku-za-za ku-za-zi-a ku-za-zi-im ku-za-zu-um-ma ku-zal-le ku-zal-li ku-zal-lu ku-zi-a ku-zi-im ku-zi-la2-nim ku-zi-la2-ti-x ku-zi-ri-im ku-zi-zi ku-zi-zi-a ku-zi-zi-a-ma ku-zu-bi-ra ku-zu-ma ku-zu-za-ri-im KU-ki-di2 ku2-pi3 ku3 ku3-an ku3-babbar ku3-babbar-bi ku3-babbar-ta ku3-babbar-a ku3-babbar-am ku3-babbar-ap ku3-babbar-ap-ka3 ku3-babbar-ap-ku-nu ku3-babbar-ap-ni ku3-babbar-ap-szu ku3-babbar-ap-szu-nu ku3-babbar-ap2 ku3-babbar-ap2-ka2 ku3-babbar-ap2-ka3 ku3-babbar-ap2-ku-nu ku3-babbar-ap2-ni ku3-babbar-ap2-sza ku3-babbar-ap2-szu ku3-babbar-ap2-szu-nu ku3-babbar-ap2-x-x ku3-babbar-be ku3-babbar-bi-szu ku3-babbar-im ku3-babbar-ka3 ku3-babbar-ka3-mi3-in ku3-babbar-ma ku3-babbar-pi ku3-babbar-pi2 ku3-babbar-pi2-a ku3-babbar-pi2-a-ma ku3-babbar-pi2-im ku3-babbar-pi2-ka3 ku3-babbar-pi2-ki ku3-babbar-pi2-ku-nu ku3-babbar-pi2-ma ku3-babbar-pi2-szu ku3-babbar-pi2-szu-ma ku3-babbar-pi2-szu-nu ku3-babbar-pi3 ku3-babbar-pi3-a ku3-babbar-pi3-a-ma ku3-babbar-pi3-a-sza ku3-babbar-pi3-im ku3-babbar-pi3-ka3 ku3-babbar-pi3-ki ku3-babbar-pi3-ku-nu ku3-babbar-pi3-ni ku3-babbar-pi3-szu ku3-babbar-pi3-szu-nu ku3-babbar-pu ku3-babbar-pu-szu-nu ku3-babbar-ra-na-ku ku3-babbar-szi2-im ku3-babbar-szu ku3-babbar-szu-nu ku3-babbar-um ku3-babbar-x ku3-babbar{pi2-im} ku3-babbar{pi3-im} ku3-bi ku3-bi-szu-nu ku3-bi4 ku3-ki ku3-ki-ka3 ku3-ki-ma ku3-ki-s i2-ni ku3-sig17 ku3-sig17-am ku3-sig17-ku-nu ku3-sig17-s i2 ku3-sig17-s i2-ka3 ku3-ta-ni ku3-ap-ka3 ku3-ap2-ku-nu ku3-babbar.ap2-ka3 ku3-pi2 ku3-pi2-ka3 ku3-pi3 ku3-pi3-a ku3-pi3-ka3 ku3-pi3-szu ku3-szu kum kur kur-ba-a-szur kur-ku-ra kur-si2-nim kur-ub kur-ub-a-szur3 kur-ub-esz18-dar kur-ub-esz18-dar-ma kur-ub-su2-en6 kur-ur-si2-na-tim kur-x kur-za-na l2 la la-ah-ra-ah-szu la-ak-nu-uk la-al-ma-ad la-am-nu la-am-nu-tum la-ap-tu3 la-ap2-ta-a-ku la-ap2-ta-ku-nu-ti2 la-as-ru-up-szi2-ma la-as -ru-up-szi2 la-asz2-a-ma la-asz2-a-ma-kum la-asz2-qu2-ul la-az-ku-ma la-ba-ar-na-asz2 la-ba-ar-sza la-bar-sza la-bi-ri-im la-bi4-ra-tim la-bu-na la-di2-in-ma la-di2-ku-nu la-di2-szu-um la-ki-a-ra-an la-ku-um la-la la-li-a la-li-im la-lu-um la-ma la-ma-sa2 la-ma-sa3-tim la-ma-sa3-tum-ma la-ma-si2 la-mi3-di2 la-mu-tam2 la-mu-tum la-mu-ur la-nam la-pi2-it la-pi3-it la-qa2-am la-qa2-em la-qa2-i la-qe2-ep la-qe2-pi2-im la-qe2-pi3-im la-qe2-pu-um la-qe2-pu-um-ma la-qe2-u2 la-qi2-ip la-ra-bi4-im la-szu la-szu-um la-wi-a la-zi-iz la2 la2-a la2-a-qe2-szu la2-ab2-re-ma la2-ak la2-ak-na-szu la2-ak-ru-ba-kum la2-ak-szu-ud la2-al-pu-ut la2-al-qe2 la2-al-qe2-a-ma la2-al-qe2-ma la2-al(AK)-qe2-ma la2-am-da-nim la2-am-du la2-am-li-ik la2-am-na-kum la2-am-na-tim la2-am-ni-isz la2-am-ni-isz3 la2-am-nu la2-am-nu-ni la2-am-nu-szu-um la2-ap-ta-ku la2-ap-ta-ku-ni la2-ap-ta-ni-ni la2-ap-ta-tu3-nu-ni la2-ap-tu3 la2-ap-tu3-ni la2-ap2-ta la2-ap2-ta-kum la2-ap2-ta-ti2 la2-ap2-ta-ti2-ni la2-ap2-ta2 la2-ap2-te la2-ap2-te2 la2-ap2-tu3 la2-ap2-tu3-ni la2-ap2-tu3-ni-kum la2-ar-ku-us2 la2-as-hu-ur-ma la2-as -ba-at-ma la2-asz2 la2-asz2-a-ma la2-asz2-al-ka3 la2-asz2-al-ma la2-asz2-ku-na-kum la2-asz2-ku-un la2-asz2-ku-un-ma la2-asz2-me la2-asz2-me-ma la2-asz2-pu-ra-kum la2-asz2-pu-ur la2-asz2-pu-ur-ma la2-asz2-qu2-la2-ku-um la2-asz2-qu2-la2-kum la2-asz2-qul2 la2-asz2-s ur la2-asz2-ta-al-ma la2-asz2-ta-ka3-na-am la2-at-be-a-ma la2-at-be2-ma la2-at-bi4-ma la2-at-ma-a-ku-nu-ti2 la2-at-ma-a-kum la2-at -ru-ud la2-at -ru-ud-ma la2-az-ku la2-ba-na-da la2-ba-na-da-ma la2-bar-sza la2-be la2-bi-ri-im la2-bi-x-tum la2-bu-ka3-ku-ma la2-bu-kam-ma la2-bu-szi2-im la2-bu-x la2-di-in la2-di2 la2-di2-in la2-di2-ma la2-di2-na-ku-ma la2-di2-na-ku-nu-ti2 la2-di2-na-kum la2-di2-na-ma la2-di2-szu la2-du-uk la2-ga la2-ga-nu la2-hi-ib-la2-kum la2-hu-sa3-ti2-a-i-e la2-i-la2 la2-isz-qul2 la2-ka3-ni la2-ka3-nu-um la2-ka3-pa2-am la2-ku-nu-ti2 la2-kum-ma la2-li-a la2-li-a-ma la2-li-ik la2-li-im la2-li-kam-ma la2-li2-im la2-lik la2-lim la2-lu-um la2-lu-um-ma la2-ma la2-ma-ma la2-ma-nim la2-ma-sa3-tim la2-ma-sa3-tum la2-ma-si2 la2-ma-si2-ma la2-ma-si2-szu la2-ma-su2-um la2-ma-sza la2-ma-sza-ma la2-ma-x la2-mu-a la2-mu-mi3-im la2-mu-nam la2-mu-nam3 la2-mu-nim la2-mu-nu-um la2-mu-num la2-mu-tam2 la2-mu-tim la2-mu-tu3 la2-mu-ur la2-mu-ur-ma la2-mur la2-na-am la2-na-me-er la2-na-szi2 la2-ni-szi2-ma la2-nu-ka3-ma la2-pa2-tam2 la2-pa2-ti2-im la2-pa2-tim la2-pi2-it la2-pi2-ta-ma la2-pi2-tam2 la2-pi2-ti2-im la2-pi2-x la2-pi3-it la2-pi3-it-ma la2-pi3-ta la2-pi3-ta-ma la2-pu-ta-at la2-pu-ta-at-ma la2-pu-ta-at-ni la2-pu-ta-ku-ni la2-pu-ta-ni la2-pu-ta-nim la2-pu-ta-su2-um la2-pu-tu3 la2-pu-tu3-ni la2-pu-tu3-ni-ma la2-pu-tu3-szu-nu-ti2-ni la2-pu-ut la2-qa2 la2-qa2-a la2-qa2-a-am la2-qa2-am la2-qa2-e la2-qa2-e-em la2-qa2-em la2-qa2-ep la2-qa2-im la2-qa2-ta la2-qa2-u2-szu la2-qe-ep la2-qe2 la2-qe2-e-em la2-qe2-ep la2-qe2-ep-ma la2-qe2-pa2-am la2-qe2-pi2-im la2-qe2-pi3-im la2-qe2-pu-ma la2-qe2-pu-um la2-qe2-pu-um-ma la2-qe2-u2 la2-qe3-pi3-im la2-qi2 la2-qi2-i la2-qi2-u2 la2-qi2-um la2-ra-am-su2 la2-ra-am-su2-en6 la2-s i2-bi4-it la2-si2-mu-u2-a la2-szu la2-szu-im la2-szu-ma la2-szu-u2-ni la2-szu-um la2-szu-wa-ku la2-szu-wa-ku-ni la2-ta-al-kam la2-ta-am la2-ta-ha la2-ta-la2-ak la2-ta-ra-ak la2-tal-ka3 la2-tal-kam la2-ti2 la2-ti2-ki-il5 la2-wi-a la2-wi-a-ma la2-wi-u2-ni la2-x la2-x-sza la2-x-ti2 la2-nim la5 lal3 lam lam-lik lam-n-kum lam-na-am lam-ni-isz lam-ni-isz3 lam-ni-szu lam-nu-tim le-di2-isz-esz18-dar le-em-ni le-ku-lu le-ku-ul le-li le-li-a-am le-li-a-kum le-li-a-ma le-li-am le-li-ma le-mu-da-a-ma le-mu-du-ka3-ma le-mu-ru le-mu-tam2 le-mur-szu le-pu-szu le-pu-ul-ka3 le-pu-ul-szu-ma le-pu-usz le-qe2 le-qe2-a le-qe2-a-nim le-qe2-ma le-qe2-szu le-qe2-x le-ru-ba-am le-ru-bu le-ru-ub le-ru-ub-ma le-ta-u2 le-ta-wa-kum le-ta-wu-ma le-ti-iq le-ti2-iq le-ti2-qa2-ma le-ti2-qam le-ti2-qam2-ma le-zi-ib le-zi-ib-szu-um li li-ba li-ba-a li-ba-ak-nu li-ba-al-ki-it-ma li-ba-al-ki-ta-ma li-ba-al-ki-tam2 li-ba-am li-ba-asz2-ka3 li-ba-ka3 li-ba-szu-nu li-ba-ti2-ka3 li-be li-be-el li-be-el-ka3 li-be-el-ku-nu-ma li-be-er-ma li-bi li-bi-a li-bi-im li-bi-it li-bi-ka li-bi-ka3 li-bi-ki li-bi-ku-nu li-bi-ni li-bi-sza li-bi-szi2 li-bi-szu li-bi-szu-ma li-bi-tam2 li-bi-x li-bi3 li-bi3-i li-bi3-ka3 li-bi4 li-bi4-a li-bi4-i li-bi4-im li-bi4-ka3 li-bi4-ka3-ma li-bi4-ki li-bi4-ku-nu li-bi4-ni li-bi4-szu li-bi4-szu-ma li-bi4-szu-nu li-bi4-tam2 li-bi4-x li-bu li-bu-ka3 li-bu-szu li-bu-uk li-bu-um li-bur-be-li li-bur-be-li2 li-bur-ki-tam2 li-bur-x li-di2 li-di2-a-ku-nu-ti2-ma li-di2-a-ma li-di2-a-ni li-di2-a-szi2-ma li-di2-in li-di2-in-ma li-di2-ma li-di2-na-ki-im li-di2-na-ku-ma li-di2-na-ku-nu-ti2-ma li-di2-na-ku-um li-di2-na-kum li-di2-na-kum-ma li-di2-na-szu-um li-di2-nam li-di2-nu li-di2-nu-ma li-di2-nu-ni-ku-ma li-di2-nu-ni-ku-nu-ti2-ma li-di2-nu-ni-kum li-di2-nu-ni-kum-ma li-di2-nu-nim li-di2-nu-u2 li-di2-szu-um li-di2-u2 li-di2-u2-ma li-di2-u2-nim li-di2-x-ab2 li-du-nim li-du-uk li-e-ti2-im li-gi5-ri-u2 li-gu5-ur-ma li-hi-id-ma li-i-szu li-ib-lu-t u3-ma li-ib-ru-u2-szu-nu li-ib-szi2 li-ib-szi2-ma li-ib-szi2-u2 li-ib-szi2-u2-nim li-id-ni-nu-ma li-ih-du li-ih-li-qu2 li-ih-ri-ma li-ih-szu-szar li-ik-nu-kam li-ik-nu-ku li-ik-nu-uk-ma li-ik-nu-uk-szu-nu li-ik-pu-ur li-ik-su2-ma li-ik-szu-da-am li-ik-szu-da-ma li-ik-szu-da-ni li-ik-szu-dam li-ik-szu-dam-ma li-ik-szu-ud li-il5-pu-tu3 li-il5-pu-ut li-il5-qe li-il5-qe2 li-il5-qe2-a-kum li-il5-qe2-ma li-il5-qe2-szu-nu li-il5-qe2-u2 li-il5-qe2-u2-ma li-il5-qe2-u2-ni-ma li-il5-qu2-ta li-im li-im-da li-im-da-ma li-im-da-nim li-im-gu-ri li-im-hu-ra-ni li-im-hu-ri-mi3-in li-im-li-ik li-im-li-ki li-im-qu2-da-ni-kum li-im-szu-t u3 li-im-ta-szar li-in li-ip-hi li-ip-hu-ra-ma li-ip-hu-ru-nim li-ip-hu-ur li-ip-ki-da-ku-nu-ti2 li-ip-qi2-du li-ip-qi2-du-ni-ku-ma li-ip-qi2-du-ni-ku-nu-ti2-ma li-ip-t u3-ru li-ip-t ur4-ma li-ip-ta-nim li-ip-ta-nim-ma li-ip-ta-num li-ip-tam2 li-ip-te2 li-ip-te2-ma li-ip-te2-szu li-ip-te2-u2-ma li-ip-ti2-esz18-dar li-iq-a-am li-iq-a-ma li-iq-bi4-u2 li-iq-ru-ba-am li-iq-tu-pu-szu li-ir-de8-a-am li-ir-de8-a-ma li-ir-de8-am li-ir-de8-ka3 li-ir-de8-u2 li-ir-de8-u2-ni-szi2-ma li-ir-di2 li-ir-szi2 li-is-hi-ir-ma li-is -ba-at li-is -ba-su2 li-is -ba-su2-nu li-is -ba-ta-ni li-is -bi4-ti2 li-is -bu-tu3-szi2-ma li-is -hi-ir li-isz li-isz-a-am li-isz-a-ma li-isz-a-ma-ki-im li-isz-am li-isz-du-du li-isz-du-ud li-isz-hu-t a2-ma li-isz-hu-ut li-isz-ku-na-kum li-isz-ku-nu-nim-ma li-isz-ku-un li-isz-me-u2-ma li-isz-pu-ku-ni-kum li-isz-pu-ra li-isz-pu-ra-ma li-isz-pu-ru-ni-ma li-isz-pu-ur-ma li-isz-qu2-la2-ku-ma li-isz-qu2-la2-ku-nu-ti2 li-isz-qu2-la2-kum li-isz-qu2-lam li-isz-qu2-lam-ma li-isz-qu2-lu li-isz-qu2-lu-ni-ku-nu-ti2 li-isz-qu2-ul li-isz-qu2-ul-ma li-isz-qul2 li-isz-ta-me li-isz-ta-me-u2-ma li-isz-u2-mu li-isz-u2-mu-nim li-isz3-ku-un li-isz3-qu2-la2-kum li-it-ba-al-szu li-it-ba-asz2 li-it-bu-lu-nim li-it-ma li-it-ru-ma li-it -bi4-a-ma li-it -bu-ma li-iz-bi4-lam li-iz-ku li-iz-ku-ra-am-ma li-iz-ku-ra-ma li-kam li-ke-er li-ki li-ki-ir li-ki-ti2-a-ar li-la li-la2-ku li-li li-li-a-am li-li-ik li-li-ik-ma li-li-ik-szu-ma li-li-ka3-ku-ma li-li-ka3-ku-nu-ti2 li-li-ka3-ma li-li-kam li-li-kam-ma li-li-ku li-li-ku-nim li-li-ku-nim-ma li-li-ma li-li-x li-li2-kam-ma li-lu-szi2-im li-ma-ad li-ma-ad-ma li-ma-am li-me li-me-e li-me-ra li-mi3 li-mi3-a li-mi3-im li-mu li-mu-u2 li-mu-um li-mu-ur-ma li-mu-ut li-ne2-pi-isz li-ni-di2 li-ni-di2-ma li-ni-di3-ma li-ni-is-ha-ma li-ni-isz-a-am li-ni-szi2 li-nu-uh3 li-pa2-a li-pa2-a-a li-pa2-a-ma li-pa2-ri-im li-pe3-e li-pi2-it-esz18-dar li-pi2-it-esz18-dar-ma li-pi3-it-esz18-dar-ma li-pu-x li-qe li-qe2 li-qe2-a li-qe2-a-am li-qe2-a-ma li-qe2-a-ni-ma li-qe2-a-nim li-qe2-a-nim-ma li-qe2-e li-qe2-ma li-qe2-szu li-qe2-szu-ma li-qi2 li-qi2-szu2 li-qu2-szu li-ru-ba-ma li-ru-ub-ma li-s i2-ma li-s u2-ra-kum li-si2 li-si2-ma li-su2 li-sza-ar-bi4-u2 li-sza-nim li-sza-x-na-x li-sze2-me-ma li-szi-qi2-il5-ma li-szi-u2-nim li-szi2 li-szi2-ma li-szi2-qi2-il5-ma li-szi2-ri-iq-szu-um li-szi2-u2 li-szi2-u2-ni-im li-szu-ru-ni li-t a2-ru-da-szu li-t u-la2 li-t u-ul li-t u3-la li-t u3-la2 li-t u3-lu li-t u3-ul li-ta-ak-lu-szu-ma li-ta-am-da li-ta-di2 li-ta-di2-in li-ta-ir li-ta-la2-ka3 li-ta-ma-ad li-ta-qe2-ma li-ta-x li-tab-szi2-a li-tab-szi2-ka3 li-tak2-lu-szu-ma li-tal-kam li-tal-ku-ma li-tal-ku-nim li-tam2 li-ti2 li-tu3-la2 li-tu3-ra li-tu3-ra-am li-tu3-ru-ma li-tu3-u2-ma li-tu3-ur li-tur3 li-tur4 li-tur4-ma li-we-tim li-wi-si2-na li-wi-su2 li-wi-su2-nu li-wi-ti2-szu li-wi-tim li-wi-tum li-x li-x-bi4-szi2 li-x-x li-zi-iz li-zi-iz-ma li-zi-za-ku-nu-ti2 li-zi-zu li-zi-zu-ma li-zi-zu-u2 li2-li2-ik li2-li2-kam lik-li-ku-ni lik-szu-da-ma lik-x lim lim-da-ma limmu2-ba liq-tum lu lu-(buszu) lu-a-di2 lu-a-pi3-isz lu-ba-i-szu-ma lu-ba-i-szu-ni lu-ba-li-t a2-ku-nu-ti2 lu-ba-li-t a2-kum lu-ba-li-t a2-kum-ma lu-ba-li-t u3-ni-ku-um lu-ba-li-t u3-ni-kum lu-ba-szi2-im lu-bi-il5 lu-bi4-il5 lu-bi4-il5-ma lu-bu-sza-am lu-bu-sze2-e lu-bu-szi lu-bu-szi2 lu-bu-szi2-im lu-bu-szi2-szu lu-bu-szi2-szu-nu lu-bu-szu lu-bu-szu-nu lu-bu-szu-um lu-bu-usz lu-bu-usz-ti2 lu-bu-usz-ti2-mi3-in4 lu-bu-usz-ti2-sza lu-bu-usz-tim lu-da-ni-in-ma lu-ga-me-ru lu-gal-a-ku lu-ha-a-i-u2 lu-ha-i-im lu-ha-im lu-hi-tim lu-hu-sa3-ti2-a lu-hu-za-ti2-a lu-i-na lu-im lu-ka3-i-il5 lu-ka3-il5-ma lu-ka3-il5-szu-um lu-ka3-in lu-ka3-li-im lu-ka3-li-mu-ni-ma lu-la-am lu-la-pi2-it-ma lu-la2-am lu-la2-mi3-id lu-la2-mi3-id-ku-nu-ti2-ma lu-la2-pi2-it-ma lu-la2-pi2-ta-a-kum lu-la2-pi3-ta-ku-ma lu-la2-pi3-ta-kum lu-li-i-ka3 lu-li-im lu-lu lu-lu-am lu-lu-ma lu-lu-u2 lu-lu-u2-ma lu-ma lu-ma-li-am lu-ma-li-u2 lu-mi3-in lu-mu-un lu-ni-a lu-ni-di2-in4 lu-pa2-he-er lu-pa2-li-ih-ma lu-pa2-qi2-du-ni-ku-nu-ti2 lu-pa2-ti2-ku-nu lu-pa2-ti2-ma lu-pa2-x lu-pa2-zi-ra-am lu-pu-ut lu-pu-ut-ma lu-qa2-ri-ib lu-qu-tim lu-qu2-a-tim lu-qu2-su2 lu-qu2-tam lu-qu2-tam2 lu-qu2-ti lu-qu2-ti-ka3 lu-qu2-ti2 lu-qu2-ti2-a lu-qu2-ti2-im lu-qu2-ti2-ka3 lu-qu2-ti2-ka3-ma lu-qu2-ti2-szu lu-qu2-ti2-szu-nu lu-qu2-tim lu-qu2-tim2 lu-qu2-tum lu-qu2-ut lu-qu2-ut-ka3 lu-qu2-ut-ku-nu lu-qu2-ut-ni lu-qu2-wa-ti2-ka3 lu-ra-bi lu-ra-di2 lu-ra-di2-am lu-ra-di2-ma lu-ra-ib lu-ri-ib-ma lu-s a-he-er-ma lu-s a-he-ru-ma lu-s i2 lu-s i2-ib lu-s i2-ma lu-s u2 lu-s u2-bu-szu-um lu-sa3-ni-qa2-ku-nu-ti2-ma lu-sza-ak-szi2-da-ma lu-sza-ak-szi2-du-nim lu-sza-am-i-si2-na lu-sza-asz2-qi2-il5 lu-sza-asz2-qi2-il5-ma lu-sza-asz2-qi2-il5-szu lu-sza-asz2-qi2-lu-szu lu-sza-asz2-qi2-lu-szu-nu lu-sza-bi lu-sza-bi-ka3-ma lu-sza-bi4-ma lu-sza-di2-in lu-sza-hi-iz-ma lu-sza-hi-iz-ni-a-ti2 lu-sza-lim-ma lu-sza-s i2-ru lu-sza-zi-iz lu-sza-zi-zu-ni-kum lu-sze2-bi-il5-ma lu-sze2-bi-la-ku-ma lu-sze2-bi-la2-ku-ma lu-sze2-bi-la2-kum lu-sze2-bi-lam lu-sze2-bi-lu-ni-kum lu-sze2-bi4 lu-sze2-bi4-il5 lu-sze2-bi4-ka2-ku-nu-zi lu-sze2-bi4-la-kum lu-sze2-bi4-la2 lu-sze2-bi4-la2-ki-im lu-sze2-bi4-la2-ku-nu-ti2 lu-sze2-bi4-la2-ku-um lu-sze2-bi4-la2-kum lu-sze2-bi4-la2-ma lu-sze2-bi4-la2-szi2-im lu-sze2-bi4-lam lu-sze2-bi4-lu-nim lu-sze2-er lu-sze2-li-a-kum lu-sze2-li-ma lu-sze2-li-x lu-sze2-ri-a-am lu-sze2-ri-ba-am lu-sze2-ri-ba-ma lu-sze2-ri-bu lu-sze2-ri-bu-ma lu-sze2-ri-bu-nim lu-sze2-ri-ib lu-sze2-ri-ib-ma lu-sze2-ru-ni-ma lu-sze2-s i2 lu-sze2-s i2-a-ka3 lu-sze2-s i2-a-ma lu-sze2-s i2-a-szu-nu lu-sze2-s i2-am lu-sze2-s i2-u2-ma lu-sze2-ti2-qam lu-sze2-ti2-qu2-ma lu-sze2-ti2-qu2-ni-ku-szu lu-szi2-ib lu-szi2-ib-ma lu-szi2-ru-ni-ki-na-ti2 lu-szi2-ru-ni-kum lu-t a2-bi4-u2 lu-ta-e-ru lu-ta-e-ru-ma lu-ta-e-ru-ni lu-ta-e-ru-nim lu-ta-e-ru-szu-um lu-ta-e-ru-u2 lu-ta-e-x lu-ta-er lu-ta-er-szi2-ma lu-ta-i-ru lu-ta-ir lu-ta-mi3-a-ni lu-ta-mi3-u2-ka3 lu-ta-x lu-u2 lu-ub-la2-am lu-ub-la2-ma lu-ub-lam lu-ub-lu lu-ub-lu-ni-kum lu-ub-lu-nim lu-ub-lu-nim-ma lu-uh2-ra-ah-szu lu-uh3-me-e lu-uh3-ra-ah-szu lu-uh3-ru-um lu-uk-ta-i-nu-ma lu-up-ta lu-up-ta-ma lu-up-ta-nim lu-up-ta-nim-ma lu-up-ta-szu lu-up-tam2 lu-ur-dam lu-ur-dam-ma lu-ur-ma-tim lu-ur-mi3-a lu-us 2-a-am lu-us 2-bu-ni-kum lu-us 2-u2 lu-usz-bu lu-usz-bu-u2 lu-usz-ta-bi4 lu-ut-ka3-ni-ma lu-wa-di2-u2-ni-ku-nu-ti2 lu-wa-si2-ru-nim lu-wa-sze2-er lu-wa-szi2-ru-nim lu-wa-tu3-ma-an lu-x lu-x-ta lu-x-x lu-za-ki lu-za-ki-ma lu-za-ki-ni-a-ti2 lu-za-ki-u2-nim-ma lu-za-ki-u2-szu-nu-ma lu-zi-na lu-zi-na-ma lu2 lugal lugal-{d}iszkur lugal-{d}iszkur-ma lugal-{d}suen lugal-iszkur lugal-ke-en6 lugal-su2-en6 lugal-su2-en6-ma lugal-su2-in m ma ma-{d}utu ma-a ma-a-ad ma-a-am ma-a-ma ma-a-tam2 ma-a-tam2-ma ma-a-tum ma-a-x ma-ad ma-ag-ra-ta2-szu-nu ma-ah-ra-at ma-ah-ri-a ma-ah-ri-ka3 ma-ah-ri-ki ma-ah-ri-ku-nu ma-ah-ri-ku-nu-ma ma-ah-ri-ni ma-ah-ri-szu ma-ah-s a-ku ma-ah-s a-ma ma-ah-s u2-ni ma-ah-x-x ma-ak-na-kam ma-ak-na-ki-im ma-ak-ni-ki-a ma-ak-ni-ki-im ma-ak-ra-ka3-tum ma-ak-ri-e-isz ma-ak-ri-tam2 ma-ak-ru-a ma-al-a ma-al-a-nu-um ma-al-a-ti-ma ma-al-ki ma-al-ku-um-i-szar ma-al-lu-u2-ni-a-ti2-ni ma-al-u2 ma-al-u2-ni ma-al-u2-szu ma-al-u2-tim ma-am ma-am-ma ma-am-ma-ki ma-an ma-aq-ta2-ni ma-ar ma-ar-am ma-ar-da-ma-an ma-ar-nu-a-tim ma-ar-s a-tim ma-ar-s u2-tim ma-ar-s u2-u2 ma-ar-szi2 ma-ar-u2-szu ma-as-ha-ra-ti2 ma-as-ra-am ma-as-u2-tum ma-as -ra-at ma-asz2-e-nu ma-asz2-ha-ra-ti2 ma-asz2-hi-i3-li2 ma-asz2-hi-li ma-asz2-ka3-am ma-asz2-ka3-na-ti2-ka3 ma-asz2-ka3-na-tim ma-asz2-ka3-na-tu3-a ma-asz2-ka3-na-tu3-szu ma-asz2-ka3-nam ma-asz2-ka3-nim ma-asz2-ka3-szu ma-asz2-ka3-tam2 ma-asz2-ka3-ti2 ma-asz2-ka3-ti2-a ma-asz2-ka3-tim ma-asz2-ke-e ma-asz2-ki ma-asz2-ku ma-asz2-qa2-al-tam2 ma-asz2-qa2-al-tim ma-asz2-qa2-al-tum ma-asz2-qa2-la2-tum ma-asz2-qal-ti2 ma-at ma-at-ka3 ma-at-li-(ihsza)-am ma-at-li-ih-szi2 ma-at-li-ih-szi2-im ma-at-li-isz-hu-um ma-at -u2-ti2-szu-nu ma-at -u2-tim ma-az-lu-gu5 ma-da-am ma-da-at ma-da-ma ma-da-tim ma-dam ma-di2-im ma-di2-isz ma-di2-ma ma-dim ma-du-ma ma-du-tim ma-du-tim-ma ma-du-um ma-dum ma-e ma-ga-ra-am ma-ga-ri-im ma-ha ma-ha-ar ma-ha-as -ma ma-ha-i ma-ha-i-a ma-ha-i-ma ma-ha-s a-am ma-ha-ti2 ma-ha-ti2-a ma-ha-ti2-ni ma-he-er ma-hi-ra ma-hi-ra-ah-szu ma-hi-ri ma-hi-ri-im ma-hu-ri-li ma-hu-ur ma-hu-ur-dingir ma-hu-ur-i3-li2 ma-hu-ur-i3-li3 ma-hu-ur-ti2 ma-hur-i3-li2 ma-i ma-i-im ma-i-szu ma-ka3-ri-im ma-ki-im ma-ku-hi ma-ku-hu ma-ku-hu-um ma-la ma-la-ki-im ma-la-ku-nu ma-la-tum ma-la2 ma-la2-a ma-la2-a-a ma-la2-ak ma-la2-ba ma-la2-e-em ma-la2-hi ma-la2-hi-im ma-la2-ka3 ma-la2-ki-am ma-la2-ki-im ma-la2-ku-nu ma-la2-ma ma-la2-wa-asz2-hi ma-la2-wa-la2 ma-li ma-li-a ma-li-a-am ma-li-a-ma ma-li-i ma-li-ki-im ma-li-ma ma-li-szu-nu ma-li-szu-nu-ma ma-li-ta ma-li-ta-a ma-lik ma-lik-dingir-su2 ma-lik-dingir-szu ma-lik-il5-szu ma-lu-i ma-ma ma-ma-a ma-ma-an ma-ma-he-er ma-ma-hi-ir ma-ma-i-im ma-ma-i-u2 ma-ma-na ma-me-ri ma-mi-tim ma-mi3-it ma-mi3-tam2 ma-mi3-ti2-ka3 ma-mi3-ti2-ku-nu ma-mi3-tim ma-mi3-tu3 ma-mi3-tum ma-n ma-na ma-na-ah-ti2 ma-na-ah-ti2-ka3 ma-na-ah-tim ma-na-e ma-na-e-ma ma-na-ha-ti2-a ma-na-im ma-na-ma-na ma-na-na ma-na-na-ma ma-na-ta ma-na-a-e ma-na-am ma-na-e-em ma-na-e-im ma-na-em ma-na-i ma-na-i-a ma-na-ka3 ma-na-ma ma-na-szu-nu ma-na-um ma-nam ma-nam3 ma-ni-a ma-ni-a-a ma-ni-a-ma ma-ni-im ma-nim ma-nim-ma ma-nu-a ma-nu-ba-li-a-szur ma-nu-ba-lu-um-a-szur ma-nu-ba-lum2-a-szur ma-nu-ba-lum2-a-szur3 ma-nu-ka3-a ma-nu-ki ma-nu-ki-{d}iszkur ma-nu-ki-a ma-nu-ki-a-bi-a ma-nu-ki-a-bi4-a ma-nu-ki-a-szur ma-nu-ki-a-szur3 ma-nu-ki-a-szur3-ma ma-nu-ki-dingir ma-nu-ki-dingir-a ma-nu-ki-e-ne2-a ma-nu-ki-e-ni-a ma-nu-ki-esz18-dar ma-nu-ki-i3-li2-a ma-nu-ki-li-a ma-nu-sza-a-szur ma-nu-sza-ni-sza ma-nu-szu ma-nu-ta-ah-szu ma-nu-um ma-nu-um-ba-lu-um-a-szur ma-nu-um-ba-lu-um-a-szur3 ma-nu-um-ba-lum2-a-szur ma-nu-um-ba-lum2-a-szur-ma ma-nu-um-ba-lum2-a-szur3 ma-nu-um-ba-lum2-a-szur3-ma ma-nu-um-ki-a-bi-a ma-nu-um-ki-a-szur ma-nu-um-ki-a-szur3 ma-nu-um-ki-i3-li2 ma-nu-um-ki-i3-li2-a ma-nu-um-szu-um-szu ma-nu-x ma-nu-x-su2 ma-num ma-num-ba-lum2-(aszur)-ma ma-num-ba-lum2-a-szur ma-num-ba-lum2-a-szur-ma ma-num-ba-lum2-a-szur3 ma-num-ba-lum2-a-szur3-ma ma-num-ba-lum2-i-li-ma ma-num-ki-{d}iszkur ma-num-ki-a-szur ma-num-ki-a-szur3 ma-num-ki-i-e-ni-a ma-num-szu-um-szu ma-num2 ma-qi2-it ma-qi2-it-ma ma-qu2-ta-ni ma-ra ma-ra-as -ma ma-ra-szu-nu ma-ra-ti2-szu ma-ra-tu3 ma-ri ma-ri-is -ma ma-ri-is -tam2 ma-ri-ki-na ma-ri-la2 ma-ri-szu ma-ru ma-ru-a-at ma-ru-sza ma-ru-szu ma-ru-us ma-s a-a-ni ma-s a-ar-tam2 ma-s a-ar-tim ma-s a-im ma-s a-ku ma-s a-ku-um ma-s a-ra-tim ma-s a-ra-tim-ma ma-s a-ra-tum ma-s a-tim ma-s ar(SUM)-tim ma-s i-im ma-s i2 ma-s i2-be-li2 ma-s i2-dingir ma-s i2-dingir-mesz ma-s i2-i ma-s i2-i3-li ma-s i2-i3-li2 ma-s i2-i3-li2-ma ma-s i2-li ma-s i2-li2 ma-s i2-ma ma-s i2-x ma-s u2-ni ma-sa2-e-em ma-sa3-a ma-sa3-a-szur3 ma-sa3-im ma-se2-er ma-si2-a-am ma-si2-am ma-si2-bi ma-si2-im ma-si2-u2-um ma-si2-um ma-su2-e ma-su2-e-em ma-su2-ha-am ma-su2-hu-um ma-su2-i3-li2 ma-su2-im ma-su2-kam ma-su2-uh3 ma-su2-uh3-ma ma-sza-ni ma-sza-pu-um ma-sza-ti2 ma-szal2-tum ma-szi2-e-et ma-szi2-id ma-szi2-im ma-szi2-ka3 ma-szu-ha-tim ma-t i2-a-am ma-t i2-a-tim ma-t i2-ma ma-t i2-tam2 ma-t i2-u2-ti2-szu-nu ma-t i2-u2-tim ma-t i2-um ma-t i3-u2 ma-ta ma-ta-du-u2 ma-ta-ti2 ma-tam2 ma-te2-e ma-ti-ma ma-ti2 ma-ti2-i ma-ti2-i-a ma-ti2-ka3 ma-ti2-ku-nu ma-ti2-ma ma-ti2-szu ma-ti2-tum ma-tim ma-tum ma-tum8 ma-u2-szu ma-wa-asz2-hi ma-x ma-x-ka3 ma-x-x-tim ma-za-a ma-za-zi-im ma-zi ma-zi-ri-x ma-zi-tam2 ma-zi-tim ma-zu ma2-na mar mar-hi-im mar-s a-am mar-s u2-u2 mar-sze2-e mar-szi2 mar-szu mar-ti2-a mar-tu mar-tu-ba-ni mar-tu-ba-ni-ma mar-tu-e-nam mar-tu-um mas-ku masz masz-DU-hi masz-ka3-ta-ka3 masz-ka3-tam2 masz-ka3-tim masz-kam masz-ke masz-ki masz-ku masz-ku-num masz-qal-tim masz-ti2-ti2 masz2 masz2-ka3-at maszkim maszkim-ma maszkim-s i2 maszkim3 me me-a me-at me-e me-eh-ra-am me-eh-ra-at me-eh-ra-ma me-eh-ra-ti2 me-eh-ra-tim me-eh-ri me-eh-ri-a me-eh-ri-i me-eh-ri-im me-eh-ri-ni me-eh-ru me-eh-ru-szu-nu me-eh-ru-u2-a me-eh-ru-um me-eh-su2-hi-tu3 me-er me-er-a me-er-a-at me-er-a-si2-na me-er-a-su2 me-er-a-sza me-er-a-szu me-er-am me-er-at me-er-at-ka3 me-er-e me-er-e-a me-er-e-a-ma me-er-e-im me-er-e-ka3 me-er-e-sa3 me-er-e-szu me-er-i me-er-i-im me-er-i-ka3 me-er-i-szu me-er-i-szu-ma me-er-i-ti-szu me-er-i-ti2 me-er-i-ti2-a me-er-i-ti2-ka3 me-er-i-ti2-ki-na me-er-i-ti2-szu me-er-i-ti2-x me-er-i2-ti2-a me-er-u2 me-er-u2-a me-er-u2-a-ti2-ka3 me-er-u2-ka3 me-er-u2-szu me-er-u2-szu-nu me-er-u2-ti2 me-er-u2-tim me-er-u2-wa-ti2-ka3 me-er-u3 me-er-um me-er-x me-et me-et-ma me-he-er me-he-er-ka3 me-he-er-sza me-he-er-szu-nu me-hi-ir me-hi-ra-tim me-hi-ri me-i me-i-isz-mi3-isz me-i-me-et me-me me-me-a me-me-be-er me-me-e me-me-ib-ri me-me-na-nim me-na-nim me-na-num me-nu-ni-a-nam me-nu-ni-a-ni me-nu-ni-a-nu-um me-ra me-ra-ka3 me-ra-ki me-ra-ki-ma me-ra-ku-nu me-ra-li me-ra-li2 me-ra-ni me-ra-sza me-ra-szu me-ra-szu-ma me-ru-szu me-s i2-li me-sza-ra-ma me-szar-gal me-szar-ra-bi2 me-szi-tim me-szi2-ri-im me-szi2-ti2-i me-szi2-tim me-szu-gal me-szu-gal-ma me-ta-at me-ta-at-ni me-tam2 me-te2-qi2-im me-ti2-e me-ti2-im me-tim me-tu3 me-tu3-ni me-tu3-u2 me-tu3-um me-tum me-x me-zi-ni me-zi-x mesz mi-isz-la2 mi-isz-lam mi-isz-lum2 mi-ma mi-mas mi-sze2-eh-tam2 mi3 mi3-gi5-ir-{d}en-lil2-ma mi3-gi5-ir-tam2 mi3-ig-ra-at mi3-ig-ra-ti2-szu-nu mi3-il5-ka3 mi3-il5-ka3-ma mi3-il5-ki mi3-im mi3-im-ma mi3-in mi3-isz mi3-isz-ha-am mi3-isz-la2 mi3-isz-la2-am mi3-isz-lam mi3-isz-li mi3-isz-li-im mi3-isz-li-ka3 mi3-isz-li-szu mi3-isz-lim mi3-isz-lu-um mi3-isz-lum2 mi3-isz-na-ah-szu mi3-isz-ni mi3-isz-x mi3-it-ga-ar mi3-it-hi-ri-isz mi3-it-x mi3-li-ik mi3-li-ik-ma mi3-lik mi3-lik-sza mi3-ma mi3-ma-a-sza mi3-ma-ka3 mi3-ma-ma mi3-ma-ma-me-en mi3-ma-sza-ma mi3-ma-x-ma mi3-na-a mi3-na-am mi3-na-ma mi3-nam mi3-nam-ma mi3-ni mi3-nim mi3-nu-um mi3-num mi3-qi2-su2 mi3-s i2-a-ma mi3-s i2-ma mi3-sa3-ru-um mi3-si2 mi3-sza-al mi3-sza-am mi3-szal mi3-szal2 mi3-szi2-ih-tam2 mi3-szi2-it mi3-szi2-tim mi3-szu mi3-szu-ru-um mi3-szu-u2 mi3-szu-um mi3-szu-un mi3-ta-hu-ri-im mi3-ti2 mi3-tu3 mi3-x mi3-x-x mu mu-a-at mu-a-ti2 mu-a-ti2-isz mu-a-ti2-sza mu-a-ti2-szu mu-a-tim mu-du mu-e-er-ti2 mu-er-tu3-szu mu-ga-hu-x mu-ha-am mu-ha-ka3 mu-ha-li-im mu-ha-lu mu-hu-um mu-hu-ur mu-hu-ur-ma mu-hu-ur-szu mu-hu-ur-szu-nu-ma mu-hu-x mu-ka3-ri-be-en6 mu-ka3-ri-bu-szu-nu mu-ku-lu mu-kur mu-la2 mu-la2-e-szu mu-lu mu-lu-ha-am mu-lu-hi mu-lu-hu mu-lu-hu-u2 mu-lu-hu-um mu-mu-la2-nim mu-na-ak-szu mu-na-bi-tim mu-ni-qi2-im mu-nu-a-at mu-nu-a-ti-szu mu-nu-a-ti2-a mu-nu-a-ti2-ka3 mu-nu-a-ti2-szu mu-nu-si2-na mu-nu-su2-nu mu-pa2-zi-ri-im mu-qa2-ri-bi4-a mu-qa2-ri-bi4-ni mu-ra-am mu-ra-la2 mu-ra-szu mu-ri mu-s i2-e mu-s i2-im mu-s i2-ni mu-s i2-szu mu-s i2-u2-um mu-s i2-u2-um-ma mu-s i2-um mu-sa3 mu-sa3-ra-am mu-sa3-ri mu-sa3-ri-im mu-sa3-ru-um mu-su2-ka3-e mu-su2-ka3-e-szu mu-su2-ka3-u2 mu-sza-lu-um mu-sza-ri-dim mu-sza-zi-iz-ka3 mu-sza-zi-za-am mu-sze-bi-il5 mu-sze2-ni-iq-tum mu-szi2-im mu-szu-a mu-t a mu-t a-u2 mu-t a2 mu-t a2-e mu-t a2-ma mu-t a2-u2 mu-ta-ma mu-ta-ni mu-ta-tam2 mu-ta-ti2-im mu-ta-tim mu-ta-tum mu-ta2-li-a mu-ti2 mu-ti2-im mu-ti2-sza mu-ti2-tim mu-tim mu-tu3-tim mu-tu3-tum mu-tum mu-u2-ut mu-uh3-ra-ma mu-ul-wa-ri-su2 mu-ur-s u2-um mu-usz-la2-an mu-usz-la2-li mu-usz-la2-lim mu-usz-t a2-tim mu-usz-t a2-tum mu-usz-t um mu-usz-te2-bi4-lam mu-ut mu-x mu-x-u2-um mu-za mu-za-a mu-za-ra-am mu-zi-zi-ka3 mu-zi-zu-ka3 mun munus-at mur-s i2-a n n-x n(disz)-sze3 na na-ab-{d}suen na-ab-dingir na-ab-szi2-im na-ab2-dingir na-ab2-ri-tam2 na-ab2-ri-tim na-ab2-su2-en na-ab2-su2-en-ma na-ab2-su2-en6 na-ab2-su2-in na-ab2-sze2-e na-ab2-szi2-i-szu na-ab2-szi2-im na-ad-a na-ad-a-at na-ad-a-ku na-ad-a-ku-ma na-ad-a-ku-ni na-ad-a-kum na-ad-at na-ad-u2 na-ad-u2-ma na-ad-u2-ni na-ah-da-ku na-ah-da-ku-ni na-ah-da-ku-ni-ma na-ah-la-pa2-ti2 na-ah-la2-ap2-tam2 na-ah-la2-ap2-tum na-ah-la2-pa2-ti2 na-ah-la2-pa2-ti2-sza na-ah-la2-pa2-tu3 na-ah-ri-a na-ah-szu-sza-ra na-ah-x na-ak-ra-ak na-ak-ra-am na-ak-ra-ku na-ak-ra-ti2-ni na-ak-ru-ma na-ak-szu-ni na-al na-al-pu-ta-ku na-al-pu-ta-ku-ni na-al-pu-ta-ti2-ni na-al-pu-tim na-al-qu2-e-em na-am-e-dam na-am-e-dim na-am-ge5-er-ma na-am-gi5-ir-ma na-an-du-im na-an-szi2-ma na-ap-ra-ka3 na-ap2-li-is na-ap2-ra-ka3 na-ap2-ri-si2-im na-ap2-sza-ku na-ap2-sza-tum na-ap2-tu3 na-ap2-tu3-um na-aq-ri-bi4-ma na-ar-ba-am na-ar-ba-tim na-ar-bi-tim na-ar-bi4-tim na-ar-bu-u2 na-ar-i-a na-ar-ka3-ab-tim na-ar-ka3-am na-ar-ma-ak na-ar-ma-ak-a-szur na-as-hu na-as-pi3-tim na-as -bu-ta-ti2-ni na-as -bu-tim na-as2-par2-ti2 na-asz-a-ku-ni na-asz-pa2-ar-ti2 na-asz-pe2-er-ta-ka3 na-asz-pe2-er-ti2-ka3 na-asz2 na-asz2-a-ki-im na-asz2-a-ki-ni na-asz2-a-ku na-asz2-a-ku-ni na-asz2-a-ku-nu-ti2 na-asz2-a-ku-um na-asz2-a-kum na-asz2-a-kum-ma na-asz2-a-ti2-ma na-asz2-a-ti2-ni na-asz2-am na-asz2-pa-ar-tam2 na-asz2-pa2-ar-ta-ka3 na-asz2-pa2-ar-tam2 na-asz2-pa2-ar-ti2 na-asz2-pa2-ar-ti2-a na-asz2-pa2-ar-ti2-ka3 na-asz2-pa2-ar-tu3-szu na-asz2-pa2-ar-tum na-asz2-pa2-ra-ti2-a na-asz2-pa2-ra-tim na-asz2-par-tim na-asz2-par-tum na-asz2-par2-tak2-nu na-asz2-par2-tam2 na-asz2-par2-ti2 na-asz2-par2-ti2-im na-asz2-par2-ti2-ka3 na-asz2-par2-ti2-szu na-asz2-pe2-er-ta-ka3 na-asz2-pe2-er-tam2 na-asz2-pe2-er-ti-ka3 na-asz2-pe2-er-ti2 na-asz2-pe2-er-ti2-a na-asz2-pe2-er-ti2-ka3 na-asz2-pe2-er-tim na-asz2-pe2-er-tum na-asz2-pe2-ra-ti-a na-asz2-pe2-ra-ti2-a na-asz2-pe2-ra-tim na-asz2-pe2-ra-tum na-asz2-pe3-er-ta-asz2-nu na-asz2-pe3-er-ta-ka3 na-asz2-pe3-er-ta-szu na-asz2-pe3-er-ta-szu-nu na-asz2-pe3-er-tak2-nu na-asz2-pe3-er-tam2 na-asz2-pe3-er-ti2 na-asz2-pe3-er-ti2-a na-asz2-pe3-er-ti2-ka3 na-asz2-pe3-er-ti2-ku-nu na-asz2-pe3-er-ti2-szu na-asz2-pe3-er-tim na-asz2-pe3-er-tu3-szu na-asz2-pe3-er-tum na-asz2-pe3-ra-ti-ka2 na-asz2-pe3-ra-ti2-a na-asz2-pe3-ra-ti2-ka3 na-asz2-pe3-ra-tim na-asz2-pe3-ra-tum na-asz2-pi2-ir-ti2-ka3 na-asz2-pu-ku-um na-asz2-u2 na-asz2-u2-ni na-asz2-u2-ni-ku-nu-ti2 na-asz2-u2-ni-ku-um na-asz2-u2-ni-kum na-asz2-u2-ni-ni na-at -ba-ha-am na-ba-al-ka3-tim na-ba2-al-ku-ta-at na-bi-{d}en-lil2-ma na-bi-su2-en6 na-bi4-{d}en-lil2 na-bi4-li-szu na-bi4-su2 na-bi4-ZU na-bu-im na-bu-tim na-da na-da-im na-da2-at-ni na-da2-im na-da2-ku-ni na-da2-ti2 na-da2-ti2-ni na-da3-a-at na-di na-di2 na-di2-i na-di2-sza na-di2-ti2-szu na-du na-du-di2-im na-ga-ar na-ga-ri-im na-ga-ru-um na-gi-ra-am na-gi-ri na-gi-ri-im na-gi5-ri na-gi5-ri-im na-hi-da-ma na-hi-di2-szu-ma na-hi-id-ma na-hu-ma na-hu-ur na-ka3-ar na-ki-ah-szu na-ki-bi na-ki-ir-ga-an na-ki-isz-tu3-ar na-ki-isz-tu3-wa-ar na-ki-le-e-et na-ki-li-a-at na-ki-li-e-et na-ki-li-et na-ki-li-id na-ki-li-it na-ki-u2-ma-an na-ku na-ku-ma-la2 na-ma-li-a na-ma-szu-ha-am na-ma-szu-hu na-ma-szu-hu-um na-ma-ti2-ni na-ma-zi-ka3 na-me-er na-na na-na-a na-na-a-a-ma na-ni-a na-ni-a-ma na-ni-am na-ni-ba-tal na-ni-bi4-im na-ni-im-ma na-ni-ip-lugal na-ni-isz na-ni-pi3-im na-pa2-al-ta-ka3 na-pa2-al-tam2 na-pa2-al-tu3-szu na-pa2-asz2-ta-ak-nu na-pa2-asz2-ta-ka3 na-pa2-asz2-ta-ku-nu na-pa2-asz2-ti-a na-pa2-asz2-ti2 na-pa2-asz2-ti2-a na-pa2-asz2-ti2-ka3 na-pa2-asz2-ti2-ni na-pa2-he-e na-pa2-hi na-pa2-hi-im na-pa2-hu na-pa2-hu-um na-pa2-la2-ti2-a na-pa2-la2-ti2-szu na-pa2-la2-tim na-pi3-sza-szu-nu na-pi3-szu-ma na-pu-am na-qi2-du na-qu2-bu na-ra-am-su2 na-ra-am-su2-en6 na-ra-am-tum-ma na-ra-am-ZU na-ri-ib-tam2 na-ri-im na-ru-a-im na-ru-qa2-am na-ru-qa2-tim na-ru-qa2-tum na-ru-qam na-ru-qam2 na-ru-qam2-x na-ru-qe2-en6 na-ru-qi2 na-ru-qi2-a na-ru-qi2-e na-ru-qi2-i-szu na-ru-qi2-im na-ru-qi2-ka3 na-ru-qi2-ma na-ru-qi2-mi3-in na-ru-qi2-szu na-ru-qu2-um na-ru-qum na-ru-tim na-ru-tum na-ru-uk na-ru-uq na-s a-ar na-s a-bu-ut na-s i2-ir na-s i2-ri-im na-sa2 na-sa3-ah na-sa3-hi-im na-si2-ih na-si2-sa3-tim na-si2-sa3-tum na-sza-e-em na-sza-i-im na-sza-kum-ma na-szi na-szi2 na-szi2-a-ma na-szi2-i na-szi2-ma na-szu-i-im na-szur-na-da na-t u3 na-t u3-ma na-t u3-ni na-tu3-ma na-x na-x-ku-lam na-x-x-nim na-zi na-zi-im na-zi-ma na4 na4-za-gug na4-za-gul nam nam-e-dim nam-ge5-er nam-gu5-ra-ku nam-ma nam3 ne-nu ne-pi2-szu ne-pi2-szum ne-pi3-sza-an ne2-am ne2-ba-kam ne2-bar-tum ne2-eh ne2-esz-ta-mi3-ma ne2-hu-uz2 ne2-ki-im-szi2-na ne2-li-ma ne2-ma-al ne2-ma-al-szu ne2-ma-ar-ma ne2-ma-lam ne2-mar ne2-me-lam ne2-mi3-li-szu ne2-mu-su2-ma ne2-mu-ur ne2-na-sza-i-im ne2-na-sza-i-um ne2-na-sza-im ne2-nu ne2-nu-ma ne2-pa2-asz2 ne2-pa2-asz2-ma ne2-pa2-sza-kum ne2-pe2-szu-um ne2-pi2-sza-am ne2-pi2-sza-an ne2-pi2-szi2 ne2-pi2-szi2-im ne2-pi2-szu ne2-pi2-szu-u2 ne2-pi2-szu-um ne2-pi2-szum ne2-pi3-isz-ka3 ne2-pi3-sza-am ne2-pi3-sza-an ne2-pi3-szi2 ne2-pi3-szi2-im ne2-pi3-szu ne2-pi3-szu-um ne2-pi3-szum ne2-pu-sza-kum ne2-pu-szu ne2-pu-ul ne2-pu-usz ne2-ra-ab-tim ne2-ra-ab2-ma ne2-ri-isz ne2-ru-ba-ni ne2-ru-bu ne2-ru-ub-ma ne2-t e2-er ne2-ta-pa2-al ne2-ta-wu ne2-tu3-wu-u2 ne2-zi-ba-ni ne2-zi-ib ne2-zi-ib-szu-nu ni ni-a ni-a-a-tum ni-a-am ni-a-im ni-a-szur ni-a-ti ni-a-ti2 ni-a-ti2-ma ni-a-tim ni-a-u2-tum ni-a-u2-um ni-a-um ni-ba-as ni-ba-asz2 ni-bi4-ri-szu ni-bu-um-ma ni-da-an ni-da-an-ma ni-da-gal ni-da-gal-szu-um ni-da-gu5-lu ni-da-ku-um ni-da-ma ni-da-na-ku-um ni-da-szi2-im ni-da-szum ni-dam-mi3-iq ni-de2 ni-de8 ni-de8-ba-ni ni-de8-e ni-di-in ni-di2 ni-di2-ba-ni ni-di2-i ni-di2-in ni-di2-in-ma ni-di2-ma ni-di2-na-kum ni-di2-ni ni-di2-nu ni-di2-szi2 ni-di2-szu ni-di2-szu-ma ni-di2-szu-nu ni-di2-szu-nu-ma ni-di2-szu-um ni-di2-u2 ni-di2-u2-ni ni-di3-i ni-di3-in ni-di3-szu-um ni-du-ku ni-du-nu ni-du-uk ni-du-wa-ak ni-du-wa-ak-szu ni-ga ni-ga-at ni-ga-li ni-ga-lim ni-ga-lu ni-gal-li ni-gi-ra-sze2 ni-gu5-ur-ma ni-ha-ri-ma ni-hi-bi-il5 ni-i-bu-uh3 ni-ib-ra-ri-im ni-ib-ra-ru ni-ib-ra-ru-um ni-ib-ri-ma ni-ib-tu3-uq ni-ig-mu-ru ni-ig-mu-ur ni-ig-mu-ur-ma ni-ih-bu-lu ni-ih-bu-ul-ma ni-ih-ri-a ni-ih-ri-im-ma ni-ih-ri-ma ni-ih-ri-mu ni-ih-ri-x ni-ih-sza-ah-ma ni-ik-na-ku-ma ni-ik-nu-uk ni-ik-nu-uk-ma ni-ik-szu-ud ni-il-qe2-ma ni-il-qe2-u2 ni-il5-e-ma ni-il5-pu-ta-kum ni-il5-pu-ut ni-il5-qe2 ni-il5-qe2-a-ku-ni ni-il5-qe2-a-kum ni-il5-qe2-a-ma ni-il5-qe2-am ni-il5-qe2-ma ni-il5-qe2-u2 ni-im-du-ud ni-im-gu5-ur ni-im-gu5-ur-szu-nu-ma ni-im-ha-su2-ma ni-im-hu-ur ni-im-li-ik ni-im-lik-ma ni-im-ma ni-im-nu-szu-nu-ma ni-im-ra-{d}iszkur ni-im-s i2 ni-im-szi2-ma ni-ip-la2-ah-ma ni-ip-la2-ah-mi3-in4 ni-ip-la2-at ni-ip-la2-ti2-a ni-ip-la2-tim ni-ip-qi2-id ni-ip-qi2-id-ma ni-ip-t ur4-ma ni-ip-te2 ni-ip-te2-ma ni-ip-te2-te2 ni-ip-ti2 ni-iq-bi4-szi2-im ni-iq-i-szu ni-ir-a-am-tum ni-is-ha-at ni-is-ha-su ni-is-ha-su2 ni-is-ha-su2-nu ni-is-ha-ti-ku-nu ni-is-ha-ti2-ka3 ni-is-ha-ti2-ku-nu ni-is-ha-ti2-szu ni-is-ha-ti2-szu-nu ni-is-ha-tim ni-is-ha-tim2 ni-is-ha-tu3-szu ni-is-ha-tum ni-is-hi-ka3 ni-is-hi-szu-ma ni-is-ni-iq-ma ni-is-ni-iq-szu ni-is-ni-iq-szu-ma ni-is-pu-uh ni-is-ri-ma ni-is-tam2 ni-is -ba-at ni-is -ba-at-ka3 ni-is -ba-at-ka3-ma ni-is -ba-at-ma ni-is -ba-su2-ma ni-is -bu-tu3-u2 ni-isz ni-isz-a-am-szu ni-isz-a-ma-ku-ma ni-isz-a-ma-ku-nu-ti2-ma ni-isz-a-ma-kum ni-isz-a-szu-e ni-isz-am ni-isz-am-ma ni-isz-am-szu ni-isz-e ni-isz-ha-at ni-isz-ku-ma ni-isz-ku-nu ni-isz-ku-szu-nu-ti2 ni-isz-ku-un ni-isz-ma ni-isz-me-ma ni-isz-me-u2 ni-isz-pu-ra-am ni-isz-pu-ra-ku-ma ni-isz-pu-ra-ku-ni ni-isz-pu-ra-ku-nu-ti2 ni-isz-pu-ra-kum ni-isz-pu-ra-ma ni-isz-pu-ru ni-isz-pu-ur-szu-nu-ti2 ni-isz-qu2-lu ni-isz-qu2-ul ni-isz-qu2-ul-ma ni-isz-qul2 ni-isz-ri-szu ni-isz-ru-ma ni-isz-ru-um-ma ni-isz-ta-a-am ni-isz-ta-a-ma-kum ni-isz-ta-la-ma ni-isz-ta-la2 ni-isz-ta-na-me-ma ni-isz-ta-pa2-ak-ma ni-isz-ta-pa2-ar ni-isz-u2-lu ni-isz-u2-mu ni-isz3 ni-isz3-a-ma ni-isz3-a-ma-kum ni-isz3-ku-un ni-isz3-pu-ra-kum ni-isz3-qu2-ul ni-isz3-qu2-ul-szu-ma ni-isz3-qul ni-isz3-qul2 ni-it-be-ma ni-it-ma ni-it-ma-ma ni-it -hi ni-it -ru-su2 ni-iz-ku ni-iz-ku-ma ni-ka-si ni-ka3 ni-ka3-na-ak-ma ni-ka3-ni-ik-ma ni-ka3-ra-ak ni-ka3-si ni-ka3-si-a ni-ka3-si2 ni-ka3-si2-a ni-ka3-si2-i ni-ka3-si2-ka3 ni-ka3-si2-ma ni-ka3-su2 ni-ki-isz-tim ni-ki-li-e-et-ma ni-ki-li-et ni-ki-li-it ni-ki-tu3-a-ar ni-la-qe2-ma ni-la2-ak ni-la2-qe2 ni-la2-qe2-a-ma ni-la2-qe2-ma ni-la2-qe2-u2 ni-li ni-li-ik ni-li-ik-ma ni-li-ik-szum ni-li-ka3-ma ni-li-kam ni-lik-ma ni-ma ni-ma-(aszur) ni-ma-a ni-ma-a-szur ni-ma-ah-szu ni-ma-al-szu ni-ma-ha-as ni-ma-hu-ru ni-ma-qu2-ut ni-mar-{d}iszkur ni-mar-a-szur3 ni-mar-esz18-dar ni-mar-esz18-dar-ma ni-mar-sza-ra-ma-ti2 ni-mar-sza-ra-ma-ti2-ma ni-mu-a ni-na-di2 ni-na-la2 ni-na-me-er ni-na-me-er-ma ni-na-me-ru ni-na-mu-ru ni-na-mu-ru-ni ni-na-sa3-ah ni-na-su2-en6 ni-na-sza-a ni-na-sza-i-im ni-na-sza-i-um ni-ni ni-ni-ma ni-nu ni-nu-a ni-nu-ma ni-nun ni-pa-asz2 ni-pa2-as ni-pa2-hu-ru ni-pa2-li-lu ni-pa2-te2 ni-pa2-ti2 ni-pa2-ti2-ma ni-pi-2(disz) ni-pi2-il5-tam2 ni-pi2-il5-ti2 ni-pi3-il5-tam2 ni-pi3-il5-ti2-szu ni-pi3-il5-tum ni-pu-ul ni-qa2-bi4 ni-qa2-bi4-szi2-im ni-qe2-e-szu ni-qe2-e-szu-nu ni-qe2-szu ni-qi2 ni-qi2-a ni-qi2-a-am ni-qi2-am ni-qi2-e ni-qi2-i-e ni-qi2-i-ka3 ni-qi2-im ni-qi2-ip ni-qi2-ka3 ni-qi2-sza ni-qi2-szu ni-ra-szi2 ni-ri-isz-ma ni-s a-ba-at ni-s a-ba-at-ma ni-s i2-bi-it-ma ni-s i2-ma ni-sa3-ba ni-sa3-hu-ur-ma ni-si-e ni-si2 ni-si2-a-ku-ni ni-si2-ma ni-si2-u2 ni-si2-u2-ma2 ni-sza-a-ma ni-sza-a-ma-ku-um ni-sza-am-szi2 ni-sza-be-x ni-sza-e-im ni-sza-hu-tu3 ni-sza-kan2 ni-sza-li-x ni-sza-me-ma ni-sza-pa2-ar ni-sza-pa2-ra-kum ni-sza-par2-ma ni-sza-qa2-la2-x ni-sza-qal ni-sze2-e-ma ni-sze2-e-szu-nu ni-sze2-e-u2 ni-szi2 ni-szi2-a ni-szi2-i ni-szi2-i-ma ni-szi2-szu ni-szi2-szu-um ni-szu ni-szu-ma-an ni-t a2-hi-szu-um-ma ni-t a2-hi-u2 ni-t a2-ra-da-kum ni-t e2-hi ni-ta ni-ta-di2 ni-ta-di2-ma ni-ta-di2-u2-szu-ni ni-ta-la-ak ni-ta-la2-ak ni-ta-na-di2-in ni-ta-na-di2-szi2-na ni-ta-pu-lu ni-ta-ra-da-kum ni-ta-wi ni-ti2-di2-in ni-ti2-s i2 ni-tim ni-tu3-ra-ku-um ni-tu3-ru-szu-ni ni-tu3-x ni-tum ni-u2 ni-wa-ah-szu ni-wa-ah-szu-sza-ar ni-wa-ah-szu-szar ni-wa-szu ni-wa-ti2 ni-x ni-x-i ni-x-x ni-x-x-x-x ni-za-az ni-zi-iz ni-zi-iz-ma ni-zi-zu ni-zu-uz2 ni-zu-uz2-ma ni-zu-zu nig2-ka-si2 nig2-ka3-si2 nig2-sikil nim nim-ma nin-e-ta-ak-la2-ku-ma nin-szubur-ba-ni nin-szubur-ba-ni-ma ninda ninda-ka3 ninda-ma nu nu-a-a-im nu-a-ah nu-a-e nu-a-e-em nu-a-em nu-a-i-am nu-a-im nu-a-li nu-a-ri-im nu-a-u2 nu-a-u2-um nu-ba-al-ma nu-ba-asz2-ka3 nu-ba-li-it -ma nu-banda3 nu-bi-il5 nu-bi4-il5-ma nu-bi4-il5-szu-nu-ma nu-di2 nu-di2-ma nu-di2-u2-ma nu-du-a-am nu-du-a-e nu-du-a-tim nu-ga-me-er-ma nu-ha-bu-lu-ni nu-ha-ri-im nu-ha-ri-im-ma nu-he-en6 nu-hi-ti2-mi3 nu-ka3-al nu-ku nu-ku-ra-e nu-ku-ra-u2 nu-ku-ur-ti2-a nu-ku-ur-ti2-ni nu-ku-ur-tum nu-kur2-ru nu-la-mi3-in nu-la2-pi3-tu3 nu-la2-qi2-it-ma nu-ma-la2 nu-ma-li nu-ma-li-a-kum nu-ma-li-ma nu-na-pi3-isz-ma nu-ni-esz18-dar nu-ni-ih-ma nu-nu nu-nu-a nu-nu-u2 nu-pa-he-er-ka nu-pa2-he-er-ma nu-pi2-isz-ma nu-qa2-a nu-qa2-la2-al-szu nu-ra nu-ra-da-ma nu-ra-di2 nu-ra-di2-ma nu-ra-du-u2-szu-um nu-ra-tum-ma nu-ri nu-s a-ma nu-s i2 nu-s i2-ib nu-s i2-ib-szum nu-s i2-ma nu-sa3-ni-iq nu-sa3-ni-iq-szu-ma nu-si2 nu-sza-ak-bi-is nu-sza-ak-na-ak-szu-ma nu-sza-am nu-sza-as2-qi2-il5 nu-sza-asz2-qi2-il5 nu-sza-asz2-qi2-il5-ma nu-sza-bi nu-sza-bi4-ma nu-sza-di2-in nu-sza-ha-su2-ma nu-sza-hi-su2 nu-sza-il5-ma nu-sza-pi2-la2-am nu-sza-ri-ma nu-sza-x-ti2-ru-szu-nu-ni nu-sza-zi-iz nu-sze-ri-ib nu-sze2-ba-al nu-sze2-ba-la2-ku-um nu-sze2-ba-la2-kum nu-sze2-ba-la2-ma nu-sze2-ba-lam nu-sze2-bi-il5 nu-sze2-bi-lam nu-sze2-bi4-il5 nu-sze2-bi4-la2-kum nu-sze2-bi4-la2-ni nu-sze2-er-ka3 nu-sze2-er-ma nu-sze2-li-ma nu-sze2-ra-ab2 nu-sze2-ri-bu nu-sze2-ri-ib nu-sze2-s a-a-am nu-sze2-s i2-a-am nu-sze2-s i2-a-ni nu-sze2-s i2-am nu-sze2-sza-ar nu-sze2-szi2-ib-ma nu-szi2-ra-ku-ni-ma nu-szu nu-t a2-bi4-ma nu-ta-a-ar-ma nu-ta-ar-ma nu-ta-ar-szum nu-ta-e-er nu-ta-e-ra-szi2 nu-ta-er nu-ta-er-szu-ma nu-ta-hi-id-ma nu-ta-ir nu-ta-mi3-u2-szu-nu-ni nu-ta-qa2 nu-ta-sze2-er nu-tap-pa2 nu-tur nu-u2-nu nu-ub-lam nu-uh3-szi2-tim nu-uk nu-ur-{d}utu nu-ur-esz18-dar nu-ur-esz18-dar-ma nu-ur-ki-i3-li2 nu-ur-ki-li nu-ur-li-szu nu-ur-su2 nu-ur-ZU nu-ur2-esz18-dar nu-ur2-i3-li2-szu nu-ur2-ki-li nu-ur2-su-en6 nu-ur2-su2 nu-usz-ra-zi-iz-ka3 nu-usz-ta-al-mi3-in nu-usz-ta-bi nu-usz-ta-qi2-il5 nu-usz-tam2-gi5-ir-szu-nu nu-usz-te2-bi-la2-szum nu-usz-te2-bi-lam nu-usz-x nu-wa-e nu-wa-e-em nu-wa-im nu-x nu-za-su2-um pa-al-ha-zi-a pa-at-ru pa-at-ru-um pa-at -ru pa-du pa-lu pa-ni-am-ma pa-ni-im pa-x pa-ze-er pa2 pa2-a pa2-ah-a-tim pa2-al-gu5 pa2-al-ha-ku-ma pa2-al-ha-ni pa2-al-ha-ti2 pa2-al-ha-tu3-nu pa2-al-ha-zi-a pa2-am pa2-aq-da-at pa2-aq-da-kum pa2-aq-dam pa2-aq-du pa2-aq-du-u2-ni pa2-ar-ka3 pa2-ar-ka3-ku pa2-ar-ka3-ti2 pa2-ar-ku-li pa2-ar-s e2-e pa2-ar-szi2-x pa2-at-a-at pa2-at-ra-am pa2-at-ri-im pa2-at-u2-tim pa2-at -ra-am pa2-at -ra-at pa2-at -ri-im pa2-e pa2-e-ma pa2-ha-ti2-ma pa2-he-er-ma pa2-hi-ra pa2-hi-ra-ma pa2-hu-ri-im pa2-i pa2-ka3 pa2-ka3-ku-un pa2-ki-la2 pa2-ku-nu pa2-la2-a pa2-la2-ha-am pa2-li-a-tim pa2-li-lu pa2-lu-si2-im pa2-na-am pa2-na-ka3 pa2-na-kam pa2-na-li2 pa2-na-ma pa2-na-ra-am pa2-ne2-e pa2-ne2-e-ma pa2-ni pa2-ni-a pa2-ni-a-am pa2-ni-a-ma pa2-ni-a-ti2 pa2-ni-a-tim pa2-ni-am pa2-ni-am-ma pa2-ni-at pa2-ni-e pa2-ni-e-ma pa2-ni-em-ma pa2-ni-i-ma pa2-ni-im pa2-ni-im-ma pa2-ni-isz pa2-ni-ka3 pa2-ni-ma pa2-ni-ni pa2-ni-ri pa2-ni-sza pa2-ni-szu pa2-ni-ta-ma pa2-ni-tam2 pa2-ni-tam2-ma pa2-ni-ti2-im pa2-ni-ti2-ma pa2-ni-ti2-szu pa2-ni-tim pa2-ni-tum pa2-ni-u2-ma pa2-ni-u2-ti2-ma pa2-ni-u2-tim pa2-ni-u2-tim-ma pa2-ni-u2-tum pa2-ni-u2-um pa2-ni-um pa2-nim pa2-nim-ma pa2-nu-a pa2-nu-ka3 pa2-num pa2-pa2-a pa2-pa2-ar-da-le-e pa2-pa2-la-a pa2-pa2-la2 pa2-pa2-la2-ma pa2-pa2-li pa2-pa2-li-ma pa2-pa2-li2 pa2-pa2-lim pa2-pi2-li-im pa2-pi3-lim pa2-qa2-dim pa2-qi2-da pa2-qi2-da-ma pa2-qi2-da-szum pa2-qi2-id pa2-ra-ka3-nam pa2-ra-ka3-ni pa2-ra-ka3-ni-ka3 pa2-ra-sa3-am pa2-ri-id pa2-ri-isz-tim pa2-ru-ra-at pa2-ru-ru pa2-ru-u2-tim pa2-ru-ud-ma pa2-ru-ur-tim pa2-s i2-u2-tim pa2-s i2-u2-tum pa2-s i2-um pa2-si2-a-am pa2-si2-is pa2-sza-la2-am pa2-sza-lam pa2-sza-lam5 pa2-sza-lim pa2-sza-lum pa2-sza-lum2 pa2-szal2-lam pa2-szal2-lum2 pa2-szi2-im pa2-szi2-ri pa2-szu pa2-szu-nu pa2-szu-ra-am pa2-szu-re-e pa2-szu-ri pa2-szu-ri-im pa2-szu-ru-um pa2-szu-um pa2-szu-ur-szu pa2-t a2-ra-am pa2-t i2-ir pa2-ta-a-ti2-ma pa2-ta-am pa2-ta-e-em pa2-ta-em pa2-ta-im pa2-ti2 pa2-ti2-a-ni-ma pa2-ti2-ma pa2-ti2-ni-a-ti2 pa2-ti2-tam2 pa2-ti2-u2-tim pa2-tu3-ka3-ni-ka3 pa2-x pa2-zu-ri-im pa2-zu-ur-szu-nu pa2-zu-ur-tam2 pa2-zu-ur-ti-ka3 pa2-zu-ur-ti2 pa2-zu-ur-tim pa2-zu-ur-tum pa2-zu-ur-x pa3-ar-ka3 par-sa3-am par2-ka3 par2-si2-szu par2-su2 par2-szi2-kam par2-wa-wa-sza par2-wi-a par2-zi-lam par2-zi-lim pe2-er-da-tim pe2-er-dam pe2-er-di pe2-er-di2 pe2-er-di2-im pe2-er-dim pe2-er-wa pe2-ri-wa pe2-ru-a pe2-ru-wa pe2-te2-a pe2-x pe3-da-a pe3-eh-a pe3-er-da-tu3-ka3 pe3-er-di2 pe3-er-dim pe3-er-sza-tum pe3-er-wa pe3-er-wa-ah-szu pe3-er-wa-asz2-x-x pe3-ri-ka3-na-u2-um pe3-ri-ka3-nam pe3-ru-a pe3-ru-wa pe3-ru-wa-a pe3-ru-wa-ah-szu pe3-ru-wa-tar pe3-x pi-i pi2 pi2-i pi2-im pi2-iq-da pi2-iq-da-ma pi2-iq-di2-szu pi2-ir-ka3 pi2-ir-wa pi2-ir-wa-ma pi2-it-ha-na pi2-iz-lu-ti2 pi2-ka3 pi2-ku-nu pi2-la-ah-a-a pi2-la-ah-a-szur pi2-la-ah-esz18-dar pi2-la-ah-esz18-dar-ma pi2-la-ah-su2-en pi2-la-ha-a pi2-la2-ah-a-szur pi2-la2-ah-a-szur-ma pi2-la2-ah-a-szur3 pi2-la2-ah-a-szur3-ma pi2-la2-ah-esz18-dar pi2-la2-ah-esz18-dar-ma pi2-la2-ah-x pi2-la2-ha-a pi2-la2-ha-a-a pi2-la2-ha-ni-ma pi2-ni pi2-qi2-id-ma pi2-qi2-su2-nu pi2-qi2-su2-nu-ti2 pi2-qi3-id-ma pi2-ra-ka3-nu pi2-ri-ka3-nam pi2-ri-ka3-ni pi2-ri-ka3-ni-ma pi2-ri-ka3-nim pi2-ri-ka3-nu pi2-ri-ka3-num pi2-ri-ku-nu pi2-ri-qa2-nu pi2-ri-tam2 pi2-szu pi2-ta-szi2-a pi2-te pi2-te2 pi2-te2-a pi2-te2-a-ma pi2-te2-a-szi2-na pi2-te2-e pi2-te2-ma pi2-te9-a-ma pi2-te9-ma pi2-ti2 pi2-ti2-a-ma pi3 pi3-a pi3-am pi3-e pi3-i pi3-i-ni pi3-il5 pi3-iq-da-ma pi3-isz-ta-ah-szu pi3-it-a pi3-it-ha-la pi3-it-ha-na pi3-ka3 pi3-ku-nu pi3-la-ah-a-szur pi3-la-ah-esz18-dar pi3-la2-ah pi3-la2-ah-a pi3-la2-ah-a-a pi3-la2-ah-a-szur pi3-la2-ah-a-szur3 pi3-la2-ah-esz18-dar pi3-la2-ah-esz18-dar-ma pi3-la2-ah-su2-en pi3-la2-ah-su2-en6 pi3-la2-ah-su2-in pi3-la2-ah-x pi3-la2-ha-a-ma pi3-ni pi3-qi2-id pi3-qi2-id-ma pi3-ra-qa2-nu pi3-ri-ka3-ni pi3-ri-ka3-ni-a-ma pi3-ri-ka3-nim pi3-ri-ka3-nu pi3-ri-ka3-num pi3-ri-qa2-ni pi3-ri-qam2 pi3-sza-ah-i3-li2 pi3-szu pi3-szu-nu pi3-ta-szi2-a pi3-te2 pi3-te2-a pi3-te2-a-am pi3-te2-a-ma pi3-te2-ma pi3-te3 pi3-ti2 pi3-ti2-a-ma pi3-ti2-a-na-al-ka pi3-ti2-a-na-al-ka3 pi3-u2-tim pu pu-da-dim pu-ha-am pu-hi-a pu-hi-dar2 pu-hi-tar2 pu-hu-ur pu-i-im pu-ku-nu pu-ku-um pu-la2 pu-li-na pu-na pu-nu-a-ma pu-nu-ma pu-pu-ra-nim pu-pu-ra-num-ma pu-ra pu-ra-tim pu-ru pu-ru-i pu-ru-si2 pu-ru-u2-ni pu-ru-us pu-ru-us-ma pu-ru-usz-ha-tim pu-s e2-e pu-sa3-nim pu-szi2-ki-im pu-szu pu-szu-ke-bi-ma pu-szu-ke-en pu-szu-ke-en-ma pu-szu-ke-en6 pu-szu-ke-en6-bi-ma pu-szu-ke-en6-ma pu-szu-ke-in pu-szu-ke-ma pu-szu-ke2-en6 pu-t u3-ur pu-t u3-ur-ma pu-ta pu-ta-a pu-u2-ra-ma pu-uh2 pu-uh3-im pu-uh3-ri-a pu-uh3-ri-im pu-uh3-ri-ka3 pu-uh3-ri-ku-nu pu-uh3-szi2-a pu-uh3-szu pu-uh3-x pu-um pu-usz-ka3-nim pu-usz-qa2-nim pu-ut-ni-ni pu-ut -ra-ma pu-uz-ra-am pu-uz2-ra-am pu-uz2-ri-im pu-x pu-x-x pu-zu-li-a pu-zu-ta pu-zu-ta-a pu-zu-ur puzur2-(aszur3) puzur2-{d}iszkur puzur2-{d}nirah puzur2-{d}utu puzur2-a-be-eh puzur2-a-na puzur2-a-na-ma puzur2-a-sur puzur2-a-szur puzur2-a-szur-ma puzur2-a-szur2 puzur2-a-szur3 puzur2-a-szur3-ma puzur2-dingir puzur2-du10 puzur2-esz18-dar puzur2-esz18-dar-ma puzur2-i3-li2 puzur2-isz-tar puzur2-sa-du-e puzur2-sa-tu puzur2-sa-tu3-e puzur2-su2-en6 puzur2-su2-in puzur2-sza-du-e puzur2-x-ma |PU3.SZA| |PU3.SZA|-(aszur) |PU3.SZA|-(aszur3) |PU3.SZA|-{d}a-szur3 |PU3.SZA|-{d}iszkur |PU3.SZA|-{d}mar-tu |PU3.SZA|-{d}nirah |PU3.SZA|-{d}utu |PU3.SZA|-{d}utu-ma |PU3.SZA|-{d}x |PU3.SZA|-a-be-eh |PU3.SZA|-a-na |PU3.SZA|-a-na-ma |PU3.SZA|-a-szur |PU3.SZA|-a-szur-ma |PU3.SZA|-a-szur3 |PU3.SZA|-a-szur3-ma |PU3.SZA|-a-x |PU3.SZA|-dingir |PU3.SZA|-dingir-ma |PU3.SZA|-en-na |PU3.SZA|-esz18-dar |PU3.SZA|-esz18-dar-ma |PU3.SZA|-i3-li2 |PU3.SZA|-i3-li2-ma |PU3.SZA|-isz-ta-ra-an |PU3.SZA|-isz-ta-ra-ma |PU3.SZA|-mar-tu |PU3.SZA|-ni-ra-ah |PU3.SZA|-sa-tu |PU3.SZA|-sa-tu-e |PU3.SZA|-sa3-tu3 |PU3.SZA|-su2-en6 |PU3.SZA|-sza-dingir-e |PU3.SZA|-sza-du-e |PU3.SZA|-sza-tu-e |PU3.SZA|-x |PU3.SZA|-x-ma |PU3.SZA|-x-x |PU3.SZA|-x-x-ma |PU3.SZA|-{d}suen |PU3.SZA|-{d}we-er |PU3.SZA|-a-be2-eh |PU3.SZA|-a-sur |PU3.SZA|-e-na |PU3.SZA|-i3-li |PU3.SZA|-la-ba |PU3.SZA|-sa3-ka3-ar |PU3.SZA|-sza-{d}e |PU3.SZA|-sza-da |PU3.SZA|-sza-du |PU3.SZA|-ti2-a-am-tim |PU3.SZA|-ti2-am-ti2-im |PU3.SZA|-ti2-am-tim |PU3.SZA|-we-er qa2-a-a-tim qa2-a-dim qa2-a-ti2-im qa2-a-tim qa2-ab-li-am qa2-ab-ri-im qa2-ab2-a-ti2 qa2-ab2-li-a qa2-ab2-li-a-ti2-im qa2-ab2-li-a-ti2-ka3 qa2-ab2-li-a-tim qa2-ab2-li-a-tum qa2-ab2-li-ka3 qa2-ab2-li-szu qa2-ab2-li-tam2 qa2-ab2-li-tim qa2-ab2-li-tu2-tum qa2-ab2-li-u2-tim qa2-ab2-li-u2-tum qa2-ab2-li-um qa2-ab2-lu-a-tu3-ka3 qa2-ab2-x qa2-am-si2-im qa2-am-su2-um qa2-ar-be qa2-ar-na-a-tim qa2-ar-pa2-at qa2-ar-wi-a qa2-asz2-tam2 qa2-at qa2-at-ka3 qa2-at-ka3-ma qa2-at-ku-nu qa2-at-na-am qa2-at-nam qa2-at-ni qa2-at-nu qa2-at-nu-tim qa2-at -ra-ma qa2-ba-al-ti2 qa2-ba-e-em qa2-ba-im qa2-be-e qa2-bi qa2-bi-a-ak qa2-bi-a-kum qa2-bi-u2 qa2-bi-u2-ni qa2-bi4 qa2-bi4-a-ku qa2-bi4-a-ku-ni qa2-bi4-a-ni qa2-bi4-a-ti2 qa2-bi4-a-tu3-nu qa2-bi4-am qa2-bi4-i qa2-bi4-u2 qa2-bi4-u2-ni qa2-bu-ul-tim qa2-dam qa2-de8-e qa2-di2 qa2-di2-a-ma qa2-di2-isz-tam2 qa2-di2-ki-na qa2-di2-ma qa2-di2-ni-ma qa2-di2-szu-ma qa2-di2-szu-nu qa2-di3 qa2-dim qa2-du-ma qa2-du-um qa2-dum qa2-i-isz-ma qa2-li-il5-ma qa2-nu qa2-nu-a-am qa2-nu-e qa2-nu-we qa2-qa2-{d}utu qa2-qa2-ad qa2-qa2-ad-ka3 qa2-qa2-ad-ni qa2-qa2-da-at qa2-qa2-da-nim qa2-qa2-da-ti2-ni qa2-qa2-da-ti2-szu-nu qa2-qa2-da-tim qa2-qa2-da-tu3 qa2-qa2-da-tum qa2-qa2-dim qa2-qa2-sa3 qa2-qa2-su2 qa2-qe2-re-e qa2-qi2-di2 qa2-qi2-di2-a qa2-qi2-di2-ka3 qa2-qi2-di2-ku-nu qa2-qi2-di2-sza qa2-qi2-di2-szu qa2-qi2-dim qa2-qi2-ri qa2-qi2-ri-im qa2-qi2-ri-szu-nu qa2-qu2-dum qa2-qu2-ru-u2 qa2-qu2-ru-um qa2-ra-a-tim qa2-ra-ab2 qa2-ra-be-e qa2-ra-be-tim qa2-ra-be2-tim qa2-ra-bi4-im qa2-ra-du-a qa2-ra-tam2 qa2-ra-tim qa2-ri-a qa2-ri-ib qa2-ru-bi qa2-sa3 qa2-su2 qa2-su2-ma qa2-su2-nu qa2-su2-nu-ma qa2-sza-am qa2-szi-im qa2-szi2-im qa2-t a2-ra qa2-ta qa2-ta-a qa2-ta-am qa2-ta-an qa2-ta-at qa2-ta-ka3 qa2-ta-pa2-am qa2-ta-ra qa2-ta-ti2-a qa2-ta-ti2-ka3 qa2-ta-ti2-ku-nu qa2-ta-ti2-szu qa2-ta-ti2-szu-nu qa2-ta-tim qa2-ta-tu3-ka3 qa2-ta-tu3-ni qa2-ta-tum qa2-ta2-szu qa2-tam2 qa2-te2 qa2-te2-e qa2-te2-en qa2-te2-en6 qa2-ti qa2-ti-a qa2-ti-sza qa2-ti-szu qa2-ti2 qa2-ti2-a qa2-ti2-i qa2-ti2-im qa2-ti2-ka3 qa2-ti2-ku-nu qa2-ti2-ma qa2-ti2-ni qa2-ti2-sza qa2-ti2-szu qa2-ti2-szu-nu qa2-tim qa2-tim2 qa2-tu3 qa2-tum qa2-x qa3-du-um qar-bi4-szu-nu qar-da-a qar-dum-{d}iszkur qar-ra-a-tim qar-ri-a qar-wi-a qar-wi-a-a qe2 qe2-er-bi-tim qe2-er-bi4-im qe2-ma-am qe2-mu-um qe2-ra-ab qe2-ra-ab2 qe2-ra-be-tim qi-bi-ma qi-bi2-ma qi-bi4-ma qi2-a-pi3-im qi2-bi qi2-bi-ma qi2-bi-szu-um qi2-bi-ti2-ka3 qi2-bi2-ma qi2-bi3-ma qi2-bi4-a qi2-bi4-a-ma qi2-bi4-ma qi2-bi4-ma2 qi2-il5 qi2-ip-ma qi2-ip-tam2 qi2-ip-ti-ni qi2-ip-ti2 qi2-ip-ti2-a qi2-ip-ti2-im qi2-ip-ti2-ka3 qi2-ip-ti2-szu qi2-ip-tim qi2-ip-tu3-ma qi2-isz-ta-am qi2-isz-tam2 qi2-it qi2-li-im qi2-na-su2 qi2-pa2-a-tim qi2-pu-a qi2-sza-am qi2-x-x qi2.bi4-ma qu2-bu-ur qu2-la2-li qu2-qa2-dum qu2-ru-ba-am qu2-ru-ub qu2-ul-qu2-li qu2-ur-bu qu2-ur-bu-tim qu2-ut-ra-am qur-ub-esz18-dar-ma qur2-bu-tim r r3-ma ra ra-ab2-e-ti2-x ra-ab2-s a-ma ra-ak-sa3-at ra-ak-su2 ra-ak-su2-ni ra-am ra-ap-szu ra-aq-tam2 ra-at -ba-am ra-bi ra-bi-a-am ra-bi-a-an ra-bi-a-at-sza-ra-sa3 ra-bi-a-szur ra-bi-a-szur3 ra-bi-im ra-bi-is ra-bi-s a-am ra-bi-s a-ku-ni ra-bi-s i2 ra-bi-s i2-im ra-bi-s u2 ra-bi-s u2-tim ra-bi-s u2-um ra-bi-s um ra-bi-tum ra-bi3-s u2-um ra-bi4 ra-bi4-a-a ra-bi4-a-tim ra-bi4-is -ka3 ra-bi4-is -ka3-ma ra-bi4-s a-am ra-bi4-s a-ku ra-bi4-s a-ti2 ra-bi4-s i2 ra-bi4-s i2-im ra-bi4-s i2-ma ra-bi4-s u2-ma ra-bi4-s u2-ti2-szu ra-bi4-s u2-um ra-bi4-su2-nu-ma ra-bi4-tam2 ra-bi4-tum ra-bi4-u2-tim ra-bi4-um ra-bu ra-bu-ma ra-de8-e ra-de8-e-em ra-de8-e-szu ra-di2 ra-di2-a-ma ra-di2-e ra-di2-e-em ra-di2-e-ku-nu ra-di2-im ra-di2-ku-nu ra-di2-ma ra-di2-szu-ma ra-di2-u2 ra-di2-um ra-du-am ra-du-e-em ra-du-im ra-du-u2-ma ra-ga-x ra-hi-is ra-ib ra-ka3-bi-a ra-ki-is ra-ki-is-ma ra-ki-is ra-ki-te2-en6 ra-ki-us2 ra-ku-sa3 ra-ku-sa3-am ra-ku-sa3-ku ra-ku-sa3-ni ra-ku-su2 ra-la-szu ra-la2 ra-ma ra-ma-an ra-ma-ka3 ra-ma-ku-nu ra-ma-na-ti2-ku-nu ra-ma-ni-a ra-ma-szu ra-ma-szu-nu ra-mi-ni-ka3 ra-mi3 ra-mi3-ni ra-mi3-ni-a ra-mi3-ni-ka3 ra-mi3-ni-ku-nu ra-mi3-ni-szu ra-mi3-ni-szu-nu ra-pa2-di2-im ra-pa2-dim ra-pi3-dim ra-pu-da-ku ra-qa2-ma ra-qa2-ta-an ra-qa2-tam2 ra-qa2-tim ra-qa2-tum ra-qi2-te2-en ra-qi2-te2-en6 ra-qi2-ti2-a ra-qi2-tim ra-qu2-tim ra-qu2-tum ra-qu2-um ra-sza-ap2-dingir ra-szu-mu ra-x ra-x-a-szur-ma ra-za-ma ra2-mi3-ni-szu-nu re-ba-at re-be-tim re-di2-szu re-eh-tam2 re-eq re-esz re-esz-tam2 re-esz15 re-esz15-tam2 re-esz15-tum re-i re-i-e re-i-im re-i-um re-im re-s a-am re-s i2 re-sze2-e-ka3 re-sze2-ka3 re-szi2-a re-szi2-ka3 re-szi2-ku-nu re-u2-qi2-im ri ri-bu-um ri-dam ri-de8 ri-di2-szu ri-hi-bu-um ri-i-e-im ri-ib-szi2 ri-ib-szu ri-ib-x ri-id-a-ma ri-ig-li ri-ig-lu ri-ig-ma-am ri-ig-ma-ti2-ka3 ri-ig-ma-tim ri-ih ri-ih-ti2 ri-ih-ti2-szu ri-ik-sa2-am ri-ik-sa3-am ri-ik-sa3-an ri-ik-sa3-tim ri-ik-se2-en ri-ik-se2-szu ri-ik-si2 ri-ik-si2-im ri-ik-su ri-ik-su2 ri-ik-su2-am ri-ik-su2-um ri-ik-sum ri-ik-sum2 ri-ik-szu2-um ri-im ri-ir ri-isz-ma ri-ma-a-nim ri-mi3-i3-li2-a ri-mu ri-mu-um ri-ni ri-x ri-x-nim ru ru-a ru-a-am ru-a-ma ru-a-nim ru-a-nim-ma ru-ba-am ru-ba-e ru-ba-im ru-ba-ti2 ru-ba-tim ru-ba-tim-ma ru-ba-tum ru-ba-tum-ma ru-ba-u2 ru-ba-u2-ma ru-ba-u2-um ru-ba-u2-um-ma ru-ba-um ru-ba-um-ma ru-ba-x ru-bu-a ru-bu-ka3-tu3-szu ru-e-szu ru-gu-ma-e-ka3 ru-gu5-ma-e-szu ru-ma ru-pu-szu ru-qa2-at ru-qu2-um-ma ru-ta-ki-is ru-ug-ma-ma ru-um ru-up-sza-ma ru-usz-ba-tim ru-x-tu3-szu-ni s a-ab-ta-ma s a-ab-ta-szu s a-ab-tim s a-ab2-ta-a-szu s a-ab2-ta-kum s a-ab2-ta-ma s a-ab2-ta-szu s a-ab2-ta-szu-ma s a-ab2-tam2 s a-ab2-x s a-ah-hi-tim s a-ah-ra-am s a-ah-ra-ku-ma s a-ah-ra-ku-ni s a-ah-ra-ku-ni-ma s a-ah-ra-ti2 s a-ah-ri-im s a-ah-ru-um s a-al-e s a-al-mi3 s a-al-tam2 s a-al-tim s a-al-tu3-um s a-am s a-am-ru-tim s a-ap-an-ni s a-ba-am s a-ba-at s a-ba-at-ma s a-ba-su2-ma s a-ba-su2-nu-ma s a-ba-tim s a-bi-im s a-bi-it s a-bi-tam2 s a-bi4-im s a-bi4-it s a-bi4-szu s a-bi4-tam2 s a-bu-um s a-ha-ra-am s a-ha-ru-um s a-he-er s a-he-er-ma s a-he-er-ti2-szu s a-hi-ir s a-hi-ra-am s a-hi-ra-ma s a-hi-ri-im s a-hu-ru s a-hu-ru-tim s a-hu-ur s a-la-ma-an s a-la-me s a-la-mu s a-la2-a-mu-um s a-la2-ma s a-la2-ma-am s a-la2-ma-an s a-la2-me s a-la2-me-en s a-la2-mi3 s a-la2-mi3-im s a-la2-mu s a-la2-mu-u2 s a-la2-mu-um s a-li-ti2 s a-me-er-ma s a-ra-pi3-im s a-ru-pa2 s a-ru-pa2-am s a-ru-pa2-um s a-ru-pi2-im s a-ru-pi3-im s a-ru-pu-tam2 s a-ru-pu-tim s a-ru-pu-um s a-ru-up s a-ta-ab2-tam2 s a-wi-lum2 s a3-ah-ra-ti2 s a3-ri-du s e-er s e2-e-ra-gu5 s e2-e-szu s e2-er s e2-na-am s e2-ni-im s e2-ni-ma s e2-ni-szu-nu s e2-ra s e2-ri s e2-ri-a s e2-ri-ka3 s e2-ri-ki s e2-ri-ku-nu s e2-ri-ni s e2-ri-szu s e2-ri-szu-nu s e2-ri-x s i-a-ma-a s i-ba-su2 s i-ba-tim s i-ib-tam2 s i-pa2-ra-tim s i2 s i2-ba s i2-ba-at s i2-ba-sa3 s i2-ba-si2 s i2-ba-su2 s i2-ba-ti-szu s i2-ba-ti2 s i2-ba-ti2-szi s i2-ba-ti2-szu s i2-ba-tim s i2-ba-tu3-szu s i2-bi4-it s i2-di2-ti2-im s i2-i s i2-i-ma s i2-ib-szu-um s i2-ib-ta-ti2-szu s i2-ib-tam s i2-ib-tam2 s i2-ib-ti2 s i2-ib-ti2-szu s i2-ib-tim s i2-ib-tum s i2-im-ma s i2-ip-im s i2-ip-um s i2-it s i2-la2-{d}iszkur s i2-la2-dingir s i2-la2-ma-la2-ak s i2-li-a s i2-li-a-ni s i2-li-esz18-dar s i2-li-i-a s i2-li-ku-ba-ba-at s i2-li-ma s i2-li-x s i2-li2-li-ma s i2-lu-lu s i2-lu-x s i2-pa2-ra-tim s i2-pa2-ra-tum s i2-ra-am s i2-ti2 s i2-ti2-szu s u-ba-ti-ka3 s u-ba-ti2 s u-ha-ar-ka3 s u-ha-ar-tam2 s u-ha-ra-am s u-ha-ri-im s u-ha-ri-ka3 s u-ha-ri-szu s u2-ba-at-ka3 s u2-ba-ri s u2-ba-ri-im s u2-ba-tam2 s u2-ba-ti-ka3 s u2-ba-ti2 s u2-ba-ti2-a s u2-ba-ti2-ka3 s u2-ba-ti2-ku-nu s u2-ba-ti2-szu s u2-ba-tim s u2-ba-tu3 s u2-ba-tum s u2-bu s u2-da-te2-en6 s u2-ha-ar s u2-ha-ar-ka3 s u2-ha-ar-szu s u2-ha-ar-tam2 s u2-ha-ar-tim s u2-ha-ar-tu3-um s u2-ha-ar-tum s u2-ha-ra s u2-ha-ra-am s u2-ha-ra-tim s u2-ha-ra-tum s u2-ha-re-e s u2-ha-re-e-ka3 s u2-ha-ri s u2-ha-ri-a s u2-ha-ri-e s u2-ha-ri-i s u2-ha-ri-i-a s u2-ha-ri-im s u2-ha-ri-ka3 s u2-ha-ri-szu s u2-ha-ru s u2-ha-ru-a s u2-ha-ru-ka3 s u2-ha-ru-ki s u2-ha-ru-szu s u2-ha-ru-u2 s u2-ha-ru-u2-a s u2-ha-ru-um s u2-hu-ur-ka3 s u2-li-a s u2-li-li s u2-lu-um s u2-ri-im s u2-ub-ra-am s u2-ub-ri s u2-ub-ri-im s u2-ub-ru-um s u2-uh3-ra-am s u2-uh3-ri-im s u2-uh3-ri-ka3 s u2-uh3-ri-ma s u2-uh3-ri-szu s u2-up-ra-am s u2-up-ra-ti2 s u2-up-ru-um s u2-x-x sa sa-at-{d}iszkur sa-e-tim sa-la2-tu3-ar sa-mi3 sa-ra-ni-ka3-an sa-ra-pu-nu-a sa2 sa2-ah-ra-il5 sa2-ah-ra-ku sa2-ak-la2-nim sa2-ak-li-a sa2-ak-li2-a sa2-am-szu sa2-ar sa2-ar-tim sa2-ba-si2-a sa2-da-a sa2-da-li sa2-du-a-tim sa2-e-tim sa2-he-er sa2-he-er-tam2 sa2-he-er-ti2 sa2-he-er-tu3-szu sa2-hi-a-at-ma sa2-hi-ir sa2-i-ti-szu sa2-i-tim sa2-ki sa2-li-ma-nim sa2-ma sa2-ma-a sa2-ma-lim sa2-mu-tim sa2-mu-u2 sa2-qu2-u2 sa2-ra-dim sa2-ra-tim sa2-ri-dam sa2-ri-de8 sa2-ri-dim sa2-ri-tim sa2-sa2-am sa2-si2-a sa2-tam2 sa2-ti2-ni sa2-wi-id sa2-zu-e-im sa3 sa3-a-tam2 sa3-ah-ra-at sa3-ah-ra-ku sa3-ah-ra-ku-ni sa3-ah-ra-ti sa3-ah-ra-ti2 sa3-ah-ra-ti2-ni sa3-ah-ri-dingir sa3-ak-la2-nim sa3-ak-li-a sa3-ak-ta-a-a sa3-al-e sa3-am-a-al sa3-am-ru sa3-am-ru-a-tim sa3-am-ru-a-tum sa3-am-ru-tim sa3-am-tim sa3-am-tum sa3-am-tum8-ma sa3-an-gi5-im sa3-ap-ti2-ni sa3-ap-ti2-nim sa3-ap2-ti-num sa3-ap2-ti2-ni sa3-ap2-ti2-nu sa3-ap2-ti2-num sa3-ar sa3-ar-dam sa3-ar-ni-ki-im sa3-ar-tam2 sa3-ba-im sa3-ba-si2-a sa3-ba-si2-a-ma sa3-ba-zi-a sa3-e-tim sa3-ha-a sa3-ha-ar-li sa3-ha-ar-ta2-szu sa3-ha-ar-tam2 sa3-ha-ar-tim sa3-ha-ar-tum sa3-ha-ar-x sa3-ha-ra-tim sa3-he-er sa3-he-er-tam2 sa3-he-er-ti sa3-he-er-ti2 sa3-he-er-tim sa3-he-er-tum sa3-he-x sa3-hi-at sa3-hi-at-ma sa3-hu-ra-am sa3-ku-ku sa3-la2-hi-ka3 sa3-la2-mi3-szu-ma sa3-li-a sa3-li-di2 sa3-li-ti2 sa3-ma sa3-ma-a sa3-ma-a-a sa3-ma-la2-an sa3-ma-tim sa3-ni-iq sa3-ni-qa2-ma sa3-nu-qi2-im sa3-pi2-im sa3-pu-ha-am sa3-pu-u2 sa3-ra-ar-ti2-szu sa3-ra-dim sa3-ra-ku sa3-ra-ra-tim sa3-ra-ru-tu3-um sa3-ra-tim sa3-ra-x-tim sa3-ri-dam sa3-ri-di2-im sa3-ri-dim sa3-ri-dim-ma sa3-ri-din sa3-ri-du sa3-ri-id sa3-ri-im sa3-ru-tam2 sa3-ru-ti2 sa3-ru-um sa3-sa3-am sa3-si2-a sa3-su2-szu-nu sa3-ti2-ip-ra sa3-u2-dim sag sag10 sag10-pi2-a-szur-ma sag10-pi2-i-a-szur sag10-at-ma sag10-im sag10-ma sag10-pi3-i-a-szur3-ma sag10-tam2 sag10-tim sag10-tum sal2-ma-a-szur sar-ma-ti2-in se-er-da-nim se2-er-dam se2-er-dim si-hi-tim si-ka3-tim si2 si2-hi-tam2 si2-hi-tum si2-il5-qam2 si2-in-gal si2-in-isz-me-a-ni si2-in-isz-me-an-ni si2-in-qa2-ma si2-in-x si2-ip-ha-tim si2-ir-da-dam si2-ka3 si2-ka3-am si2-ka3-sza-re si2-ka3-tam2 si2-ka3-tam2-ma si2-ka3-tim si2-ka3-tu3-ni si2-ka3-tu3-ni-ma si2-ka3-tum si2-kam si2-ke-e si2-ki si2-ki-i si2-ki-im si2-ki-szu-nu si2-ki-tim si2-ku-szu si2-ku-um si2-lu-u2-na si2-mi3-il5-ti2 si2-mi3-il5-ti2-im si2-mi3-il5-tim si2-mi3-szu si2-ni-isz-ti2 si2-ni-isz3-tim si2-ni-sza-ti2-ni si2-ni-sza-tim si2-pa-ri si2-pa2-ra-am si2-pa2-ra-tim si2-pa2-ra-tu3 si2-pa2-ri si2-pa2-ri-im si2-pa2-ru si2-ra-am si2-ra-bi si2-ra-tim si2-ra-tum si2-re-i si2-re-i-ma si2-re-me-ni si2-ru si2-ru-um si2-sa2-im si2-sa3-a si2-se2-e si2-se2-se si2-si2-a si2-si2-im si2-si2-ka3-tim si3-pa2-ri-im sig4 SIG7-a siki siki-te2-e-em siki-ti2-im sila3 su-esz18-dar su-ka3-li-a su-ma su-ma-li-bi-i3-li2 su-mi3-a-wa-a su-pu-nu-ma-an su-ra-ma su2 su2-a-am su2-a-an su2-a-ti su2-a-ti2-ka3 su2-a-tim su2-a-tum su2-am su2-ba-ni su2-ba-ra-am su2-ba-ri su2-ba-ri-im su2-be2-li su2-e-a su2-e-a-ma su2-e-en su2-e-na-tim su2-e-ne2-en6 su2-e-ta-a su2-e-ta-ta su2-e-ta-ta-ma su2-e2-a su2-en su2-en-na-da su2-en-na-da-ma su2-en-pi3-la2-ah su2-en6 su2-en6-e-a su2-en6-i-di2-na-szu su2-en6-il5-szu su2-en6-na-da su2-en6-na-da-ma su2-en6-na-we-er su2-en6-pi2-la2-ah su2-en6-pi3-la2-ah su2-en6-sag10 su2-en6-sipa su2-en6-x su2-ha-ra-am su2-hu-pi2 su2-hu-pi2-im su2-hu-pi3-im su2-hu-tum-ma su2-hu-ur-pi3-a-la2 su2-i-na-da su2-i-ta-a su2-i-ta-ta su2-in su2-in-sag10 su2-in-sipa su2-in-sipa-ma su2-in-x su2-isz-me-ma su2-ka3-li-a su2-ka3-li-im su2-ka3-li2-a su2-ka3-li2-x su2-ka3-lim su2-ka3-lum su2-ka3-lum2 su2-ka3-lum2-ma su2-ka3-nim su2-ki-nim su2-ku-ur-tim su2-ku-ur-tu3-ni su2-ku-ur-tum su2-lu-pi2 su2-na-da su2-na-nim su2-na-ti2-a su2-ni su2-pa2-na-an su2-pa2-nam su2-pa2-ni su2-pa2-nu su2-pa2-num su2-qa2-ni su2-qa2-qi2-ka3 su2-qi2-nim su2-re-e su2-ri su2-ri-i-ka3 su2-sa2-a su2-sa3-a su2-sa3-a-a su2-sa3-a-ma su2-ti2-a su2-tu3-hi-szu-nu su2-u2-um su2-um su2-un su2-x sza sza-{d}a sza-{d}a-su2 sza-a sza-a-a sza-a-am-ma sza-a-li-a sza-a-li-ku-nu sza-a-li-ni sza-a-ma sza-a-ma-ma sza-a-mi3-im sza-a-mi3-ku-nu sza-a-mi3-szu sza-ab2-ma sza-ab2-szu-x sza-ab2-ta2 sza-ad-na-at sza-ad-wi-im sza-ah-x-szu sza-ak-lu-ul sza-ak-na sza-ak-na-at sza-ak-na-at-ma sza-ak-na-at-ni sza-ak-na-ku sza-ak-ni-ik-ma sza-ak-nu sza-ak-ri sza-ak-ri-il5-ka3 sza-ak-ri-u2-ma-an sza-ak-sa3-tim sza-ak-si2-im sza-ak-sza-ti2-ni sza-ak-szi2-di2 sza-ak-szi2-di3 sza-ak-tu3-nu-wa-szu sza-al sza-al-ku-a-ta-asz2 sza-al-ma-am sza-al-ma-ni sza-al-mi3-szu-nu sza-al-mu sza-al-mu-tim sza-al-mu-uh2 sza-al-sza-at sza-al-sza-tim sza-al-sza-tum sza-al-szi2-ma sza-al-szi2-ni sza-al-szu-ma sza-al-t am sza-al-t i2-a sza-al-t im sza-al-t um sza-al-tim sza-al-x sza-am-a-lim sza-am-ka3-ni-a sza-am-ka3-ni-ka3 sza-am-ma sza-am-na-ah-szu sza-am-nam sza-am-ni-im sza-am-nim sza-am-ra-as sza-am-ri-is -ma sza-am-ri-s a-ku sza-am-ru sza-am-sza-am sza-am-szi2 sza-am-szi2-im sza-am-x-am sza-an-u2-tim sza-ap-ka3-ku-ni sza-ap-li-isz sza-ap-su2-tim sza-ap-ti-i-a sza-ap2-ka3-ni sza-ap2-ku sza-ap2-la2-nu-um sza-ap2-li-isz sza-ap2-li-tam2 sza-ap2-ra-tim sza-ap2-ta-ma-ni-ka3 sza-ap2-tam2 sza-ap2-tim sza-ap2-tum sza-ap2-u2-tim sza-aq-lu sza-aq-s i2-im sza-aq-tu3-ni sza-ar sza-ar-ba sza-ar-i3-li2 sza-ar-ma-at-ni sza-ar-ni-ga-at-ma sza-ar-ni-ka3 sza-ar-ni-ka3-an sza-ar-pa2 sza-ar-sza-ra-nam sza-ar-tam2 sza-as-hu-ra-at sza-as-i-u2 sza-asz-me-a-ma sza-asz-qi2-il5 sza-asz-qi2-la2-ma sza-asz2-ki-ta-ma sza-asz2-me-a-ma sza-asz2-me-a-ni-ma sza-asz2-qi-il5-szu sza-asz2-qi2-el sza-asz2-qi2-il5 sza-asz2-qi2-il5-ma sza-asz2-qi2-il5-szu sza-asz2-qi2-il5-szu-ma sza-asz2-qi2-la sza-asz2-qi2-la-szu sza-asz2-qi2-la-szu-ma sza-asz2-qi2-la2-ma sza-asz2-qi2-la2-szu sza-asz2-qi2-la2-szu-ma sza-asz2-qi2-la2-szu-nu sza-asz2-qi2-la2-szu-nu-ma sza-asz2-qi2-lu sza-asz2-qu2-la2-am sza-at sza-at-{d}iszkur sza-at-a-na sza-at-a-szur sza-at-a-szur-ma sza-at-a-szur3 sza-at-a-szur3-ma sza-at-esz18-dar sza-at-i3-li2 sza-ba sza-ba-e sza-ba-ha-nim sza-ba-ku-ra sza-ba-ku-ra-nim sza-bi-szu sza-bi-u2-szu sza-bi4-i sza-bi4-szu sza-bu sza-bu-a-ku sza-bu-a-ti2 sza-bu-im sza-bu-ra-am sza-bu-u2 sza-da sza-da-ah-szu sza-da-di2-im sza-da-dim sza-da-nim sza-di2-a sza-di2-a-ma sza-di2-a-szu-nu sza-di2-in sza-di2-in-ma sza-di2-li sza-di2-ma sza-di2-na sza-di2-na-szu sza-di2-ni-ma sza-di2-ni-szi2-ma sza-du-a-am sza-du-a-at sza-du-a-su2 sza-du-a-su3 sza-du-a-tam2 sza-du-a-ti2-im sza-du-a-tim sza-du-ah-szu sza-du-e-tem sza-du-i-szu sza-du-i-ti2-a sza-du-i-ti2-szu sza-du-pi2-szu sza-du-u2-ni sza-du-u2-tim sza-du-u2-tum sza-du-ur sza-du-x sza-e-x-a sza-ha-at sza-ha-isz-ra-ma sza-ha-ra-tum sza-ha-t im sza-ha-tam2 sza-ha-ti2-a sza-ha-ti2-ka3 sza-ha-ti2-szu-nu sza-ha-tim sza-he-e-a sza-hi-isz-nu-ma-an sza-hi-ra-tim sza-hi-re-en sza-hi-re-en6 sza-hi-ri-in sza-hi-su2-nu-ma sza-hi-t a2-ma sza-hi-tum sza-hi-za-ma sza-hu-ha-at sza-hu-isz-nu-ma-an sza-hu-tim sza-hu-uh3 sza-hu-za-ti2-ni sza-hu-zu sza-hu-zu-ni sza-i-il5 sza-i-im sza-i-la2 sza-i-la2-ma sza-i-la2-tim sza-i-li sza-il5 sza-im sza-ka3-nam sza-ka3-ni-im sza-ka3-nim sza-ki-il5-szu sza-ki-in sza-ki-ma sza-ku-kam sza-ku-li-im sza-ku-lim sza-ku-tar sza-ku-ul-tum sza-la-ah-szu-a sza-la-asz sza-la-asz2 sza-la-sza-at sza-la-ti2-wa-ar sza-la-tu3-a-ar sza-la2 sza-la2-ah-szu-a sza-la2-ah-szu-wa sza-la2-am sza-la2-asz2 sza-la2-ma sza-la2-mi3-ka3 sza-la2-sza-at sza-la2-szi2-szu sza-la2-ti2-wa-ar sza-la2-tu3-a-ar sza-la2-tu3-ar sza-la2-tu3-ar-ma sza-la2-tu3-wa-ar sza-li sza-li-a-szur sza-li-isz-tam2 sza-li-isz-ti2 sza-li-isz-tim sza-li-isz-tum sza-li-isz3-tim sza-li-it sza-li-nu-ma-an sza-li-nu-um sza-li-szi2-li sza-li-t a2-ma sza-li-t am sza-li-t am2 sza-li-t im sza-li-x sza-lim sza-lim-(aszur3) sza-lim-{d}iszkur sza-lim-a-hi-im sza-lim-a-hu-um sza-lim-a-hu-um-ma sza-lim-a-szur sza-lim-a-szur-3(disz)-ma sza-lim-a-szur-ma sza-lim-a-szur3 sza-lim-a-szur3-ma sza-lim-be-li2 sza-lim-esz18-dar sza-lim-ha-ni sza-lim-ma sza-lim-ta-ma sza-ma sza-ma-a sza-ma-ah-szu-szar sza-ma-am sza-ma-asz2 sza-ma-e sza-ma-e-em sza-ma-im sza-ma-la sza-ma-la2 sza-ma-ma sza-ma-na sza-ma-ne2 sza-ma-nim sza-ma-nim-ma sza-ma-t im sza-mi3-im sza-mi3-ma sza-mi3-ri sza-mu-ha sza-mu-ha-ma sza-mu-tim sza-na-a sza-na-at sza-na-at-ma sza-na-i-e sza-na-im sza-na-tim sza-na-tum sza-na-um sza-nam sza-ni sza-ni-a sza-ni-a-am sza-ni-am sza-ni-e-em sza-ni-im sza-ni-sza-na-ni sza-ni-tam2 sza-ni-tim sza-ni-u2-ma sza-ni-u2-tim sza-ni-u2-um sza-ni-um sza-ni-x sza-nim sza-nu sza-nu-u2 sza-num sza-pa2-al-tam2 sza-pa2-ar-tim sza-pa2-at sza-pa2-at-ka3 sza-pa2-tam2 sza-pa2-ti2-im sza-pa2-tim sza-par2-tim sza-pi2-ik sza-pi2-il5-tim sza-pi3-ik sza-pi3-iq sza-pi3-ri-im sza-pi3-su2-nu sza-pu-la2-ku sza-qa2-la-am sza-qa2-la2-am sza-qa2-lam sza-qa2-li-szu sza-qa2-lim sza-qal-x-im sza-qe2-e sza-qi2-e sza-qi2-il5 sza-qi2-il5-ma sza-qi2-u2-a sza-qu2-la2-ku sza-qu2-lim sza-qu2-lu sza-qu2-ul sza-qul2 sza-ra-{d}iszkur sza-ra-a-ma sza-ra-am-mi3-im sza-ra-bu-nu-wa sza-ra-ma sza-ra-mi3-im sza-ra-mi3-im-ma sza-ra-ni sza-ra-ni-e sza-ra-nim sza-ra-nu sza-ra-nu-un-wa sza-ra-pu-nu-a sza-ra-su2-en6 sza-ra-ta-szu sza-ra-wa sza-ra-x-x sza-ri-im sza-ri-qi2 sza-ri-u2-um sza-ru-bi-x sza-ru-ke-en6 sza-ru-mi3-a sza-ru-tim sza-ru-u2-a sza-ru-um sza-ru-x sza-s e2-er sza-s e2-er-ma sza-s i2-ri sza-s i2-ri-i sza-sa2-ra-ra sza-si2-u2 sza-su2 sza-su2-ha-ku sza-su2-hi-ka3 sza-su2-hi-szu sza-sza-ah-sza-szu-szar sza-sza-li-ka3 sza-sza-num sza-szi2-i-a sza-ta-ah-szu sza-ta-ah-szu-sza-ar sza-ta-na sza-ta-qal sza-tam2 sza-te2-a sza-ti2 sza-ti2-im sza-ti2-ka3 sza-ti2-li sza-ti2-sza-ma sza-tim sza-tu3-um sza-tum sza-wa-al-ku sza-wa-na sza-wi-i-a-na sza-wi-re-e sza-wi-ri sza-wi-ri-sza sza-wi-ru sza-wi-su2 sza-x sza-x-mi3-im sza-x-x sza-zi-iz sza-zi-iz-ma sza-zi-iz-ti2-a sza-zi-za sza-zi-za-am sza-zi-za-ma sza-zu-usz2-ti2 sza-zu-uz-ti2 sza-zu-uz-ti2-ka3 sza-zu-uz-ti2-szu sza-zu-uz2-ta-ka3-ma sza-zu-uz2-ti-a sza-zu-uz2-ti2 sza-zu-uz2-ti2-a sza-zu-uz2-ti2-ka3 sza-zu-uz2-ti2-szu sza-zu-uz2-tu3-ni sza-zu-uz2-tu3-szu sza-zu-za-ti-szu2 sza-zu-za-ti2-a sza-zu-za-ti2-ka3 sza-zu-za-tim sza2 sza2-asz2-qi2-la2 sza3 sza3-ba szah2 szal-2(disz)-ma-szur szal-mah szal-t im szal2 szal2-ku-a-ta szal2-lim-a-szur szal2-lim-a-szur3 szal2-ma-{d}iszkur szal2-ma-a-hi-im szal2-ma-a-szur szal2-ma-a-szur-ma szal2-ma-a-szur-um szal2-ma-a-szur3 szal2-ma-a-szur3-ma szal2-ma-am szal2-ma-at szal2-ma-hi szal2-ma-hi-im szal2-ma-hu-um szal2-ma-ku szal2-ma-szur szal2-ma-x szal2-mah szal2-me-en szal2-me-esz18-dar szal2-me-hi-im szal2-mi-hi-im szal2-mi3-esz18-dar szal2-mi3-hi-im szal2-mi3-ni szal2-mi3-szu-nu szal2-mu szal2-mu-tum szal2-mu-u2 szal2-sza-at szal2-sza-ti2-a szal2-sza-ti2-szu szal2-sza-tim szal2-sza-tu3-ka3 szal2-sza-tum szal2-szi2-szu szal2-t a2-tim szal2-t a2-tu3-a szal2-t a2-tu3-nu-ni-ma szal2-t am szal2-t am2 szal2-t i2-a szal2-t im szal2-ti2-ka3 szar szar-ma-ma szar-ma-ni szar-pa2 szar-ra-ma-te2-en szar-ra-ma-te2-en6 szar-ra-nu-ma szar-ra-su2-in szar-sza-ra-nim sze sze-am sze-bi4-la2-nim sze-e-ma sze-ep sze-im sze-na sze-na-an sze-ri-ba-ma sze-s i2-a-ma sze-ta sze-um sze.am sze-a sze-a-am sze-im-ma sze2 sze2-am sze2-bi sze2-bi-il5 sze2-bi-il5-ma sze2-bi-il5-szu-ma sze2-bi-il5-szu-um sze2-bi-la-nim sze2-bi-la2 sze2-bi-la2-am sze2-bi-la2-ma sze2-bi-la2-nim sze2-bi-la2-nim-ma sze2-bi-la2-szu sze2-bi-la2-szu-ma sze2-bi-lam sze2-bi-lam-ma sze2-bi-x sze2-bi3-lam sze2-bi4-il5 sze2-bi4-il5-ma sze2-bi4-il5-szi2 sze2-bi4-la-ni-ma sze2-bi4-la-nim sze2-bi4-la2 sze2-bi4-la2-am sze2-bi4-la2-ma sze2-bi4-la2-nim sze2-bi4-la2-nim-ma sze2-bi4-la2-szu sze2-bi4-la2-szu-ma sze2-bi4-la2-szu-um sze2-bi4-lam sze2-bi4-lam-ma sze2-bi4-li-ma sze2-bi4-lim sze2-bu-la2-at sze2-bu-la2-kum sze2-bu-la2-tim sze2-bu-la2-tu3-ka3 sze2-bu-la2-tum sze2-bu-lam sze2-bu-li-im sze2-bu-lim sze2-bu-ul-ta-am sze2-bu-ul-ta-sza sze2-bu-ul-ti2 sze2-bu-ul-tum sze2-bu-x sze2-di2-isz-tum sze2-e sze2-e-ma sze2-ep sze2-ep-a-lim{ki} sze2-er-du sze2-er-ti2-t a2-ab2 sze2-i-e sze2-im sze2-la2-tam2 sze2-li sze2-li-a-ma sze2-li-a-nim sze2-li-ma sze2-li-szu-ma sze2-lu-e-tim sze2-na sze2-na-an sze2-ne2-en sze2-ne2-en6 sze2-ne2-szu sze2-ni sze2-ni-a-tum sze2-ni-in sze2-ni-pe3-e sze2-ni-szi2 sze2-ni-szu sze2-pa2-am sze2-pe2-a sze2-pi2 sze2-pi2-a sze2-pi2-ka3 sze2-pi2-szu sze2-pi3 sze2-pi3-a sze2-pi3-ka sze2-pi3-ka3 sze2-pi3-szu sze2-ra-am sze2-re-e-szu sze2-ri-a-am sze2-ri-a-ma sze2-ri-a-szu sze2-ri-a-szu-um sze2-ri-am sze2-ri-ba sze2-ri-ba-ma sze2-ri-da-ma sze2-ri-da-szu-nu-ma sze2-ri-ib-ma sze2-ri-id-ma sze2-ri-im sze2-ri-ka3 sze2-ri-szi2-ma sze2-ri-szu-nu sze2-ru-bi4-im sze2-ru-dim sze2-ru-na-we-er sze2-ru-szu sze2-ru-um-na-me-er sze2-s i2 sze2-s i2-a sze2-s i2-a-am sze2-s i2-a-ma sze2-s i2-a-szi2 sze2-s i2-ma sze2-s u2-am sze2-s ur-da-gan2 sze2-sur-da-gan2 sze2-sze2-er sze2-sze2-ru-um sze2-szi-ba-ma sze2-szi2-szu sze2-szu-ba-am sze2-t u3-ti sze2-t u3-ti2 sze2-tu3-qi2-im sze2-u2-ni sze2-um sze2-x sze2-x-ba-ma sze2-x-isz sze2-zi-zi sze2-zu-ur szesz szesz-szu szi-a-ti2-ma szi-be-e-szu szi-bi4 szi-hi-isz-nu-ma-an szi-im-sza szi-ip-ka3-tim szi-ip-ra-am szi-ip-ru szi-it-a-al-ma szi-it-re-e szi-ka2-tim szi-ka3-tim szi-ka3-tum szi-kam szi-la2-tam2 szi-ma-am szi-mu-x szi-pa2-ti2 szi-si2 szi-ta-u2-mi3-im szi-tam2 szi2 szi2-a-at-ma szi2-a-im szi2-a-ma-at szi2-a-ma-su2 szi2-a-ma-ti2-szu szi2-a-ma-tim szi2-a-ma-tu3-szu szi2-a-ma-tum szi2-a-ma-tum8 szi2-a-ri-im szi2-a-ti szi2-a-ti2 szi2-a-ti2-ma szi2-a-tim szi2-ba szi2-ba-am szi2-ba-ma szi2-be szi2-be-e szi2-be-ka3 szi2-be2-e szi2-be2-ka3 szi2-bi szi2-bi-i-a szi2-bi-ka3 szi2-bi-szu szi2-bi-szu-nu szi2-bi4 szi2-bi4-a szi2-bi4-a-la2 szi2-bi4-im szi2-bi4-ku-nu szi2-bu szi2-bu-a szi2-bu-szu szi2-bu-szum szi2-bu-tam2 szi2-bu-ti-ka3 szi2-bu-ti2 szi2-bu-ti2-ni szi2-bu-ti2-szu szi2-bu-ti2-szu-nu szi2-bu-tim szi2-bu-tum szi2-bu-u2 szi2-bu-u2-a-ma szi2-e szi2-e-szu szi2-en szi2-ga-ri-im szi2-gu5-ru-um szi2-ha-x szi2-hi-isz-ti2 szi2-hu-ur-pi2-a szi2-i szi2-i-be szi2-i-im szi2-i-szi2-na szi2-ib-tam2 szi2-ib-tim szi2-ik-ma-da szi2-ik-ra-tim szi2-ik-ri-a szi2-ik-ri-ka3 szi2-im szi2-im-a-ma szi2-im-ni-il5-ka3 szi2-im-nu-ma-an szi2-im-sza szi2-im-szi2-na szi2-im-szu szi2-im-szu-nu szi2-im-tam2 szi2-im-ti2 szi2-im-ti2-a szi2-im-tim szi2-im-tu3-szu szi2-ip-ka3-at szi2-ip-ka3-ti2-szu szi2-ip-ka3-ti2-szu-nu szi2-ip-ka3-tim szi2-ip-ka3-tu3-szu szi2-ip-ka3-tum szi2-ip-ra-am szi2-ip-re-en szi2-ip-ri szi2-ip-ri-a szi2-ip-ri-a-ma szi2-ip-ri-e szi2-ip-ri-im szi2-ip-ri-ka3 szi2-ip-ri-ku-nu szi2-ip-ri-ma szi2-ip-ri-ni szi2-ip-ri-szu szi2-ip-ru szi2-ip-ru-ni szi2-ip-ru-tim szi2-ip-ru-um szi2-ir-wa-ta-ar szi2-it szi2-it-al-ma szi2-it-ma szi2-it-ra-am szi2-it-re-e szi2-it-ri szi2-it-ri-sza szi2-it-ru szi2-ka3-tam2 szi2-ka3-tim szi2-kam szi2-ki-im szi2-ki-tam2 szi2-ku-um szi2-ku-wa szi2-ku-za szi2-kum szi2-la-ma-si2 szi2-la2-ma-si2 szi2-la2-ru szi2-la2-tam szi2-la2-tam2 szi2-la2-tu3-ka3 szi2-la2-tu3-um szi2-li szi2-li-a-ra szi2-li-ip-ka3-u2-um szi2-li-ip-ka3-um szi2-li-ip-ki-u2 szi2-li-ip-ki-um szi2-li-ip-ku-um szi2-li-szu-ur-pa2-sza szi2-li-tim szi2-li-u2-ma-an szi2-ma-am szi2-ma-at szi2-ma-at-a-szur szi2-ma-at-a-szur-ma szi2-ma-at-a-szur3 szi2-ma-at-a-szur3-ma szi2-ma-la szi2-ma-la2 szi2-ma-su2 szi2-ma-szu szi2-ma-ti-a2 szi2-ma-ti2-szu-nu szi2-ma-tim szi2-me szi2-mi2-a-ma szi2-mi3 szi2-mi3-a szi2-mi3-i szi2-mi3-im szi2-mi3-ni szi2-mi3-sza szi2-mi3-szu szi2-mi3-szu-ma szi2-mi3-szu-nu szi2-mu szi2-mu-u2 szi2-mu-um szi2-na szi2-na-a szi2-na-am szi2-na-hi-li-im szi2-na-hi-lu-tam2 szi2-na-hi-lu-um szi2-na-hu-tim szi2-na-ma szi2-na-ri-hi-im szi2-na-ti2 szi2-na-tim szi2-ne2-en szi2-ni-sa3-tim szi2-ni-szu szi2-pa2-na szi2-pa2-ti2 szi2-par2-ni szi2-pi3-ma szi2-qa2-tum szi2-qi2-ma szi2-qi2-tim szi2-ra-am szi2-ri-im szi2-ru-um szi2-ru-un szi2-si2-a-am szi2-si2-a-ma szi2-si2-ma szi2-sza-ah-szu-szar szi2-sza-li-ka3 szi2-szi2-szu szi2-ta szi2-ta-ap2-ku-um szi2-ta-ap2-kum szi2-ta-at szi2-ta-la2-ma szi2-ta-me szi2-ta-me-a-ma szi2-ta-me-a-szi2-ma szi2-ta-me-ma szi2-ta-pa2-ra-ma szi2-ta-par2-ma szi2-ta-pu-ri-im szi2-ta-szi2-a-ma szi2-ta-tim szi2-ta2 szi2-tam2 szi2-tap-kum szi2-te2-e szi2-ti szi2-ti2 szi2-ti2-szu-ma szi2-ti2-x-tim szi2-tim szi2-tum szi2-u2 szi2-wa-asz2-ku-ni-a-an szi2-wa-asz2-ku-ni-an szi2-wa-asz2-me-i szi2-wi-na-la2 szi2-x szi2-zi-ru szi2-zu-ur szi3-bu-tam4 szu SZU szu-{d}a-szur3 szu-{d}da-gan2 szu-{d}en-lil2 szu-{d}en-lil2-ma szu-{d}iszkur szu-{d}la2-ba-an szu-{d}na-bar szu-{d}nin-szubur szu-{d}nirah szu-{d}x szu-a-a szu-a-am szu-a-ni szu-a-nim szu-a-nim-ma szu-a-nu-um szu-a-nu-um-ma szu-a-num szu-a-num-ma szu-a-szur szu-a-szur3 szu-a-tam2 szu-a-ti szu-a-ti2 szu-a-ti2-ma szu-a-u2-ni szu-a-um szu-a-x szu-ba-al-ki-it-ma szu-ba-al-ki-ta-ma szu-bat szu-be-lam szu-be-lim szu-be-lim-ma szu-be-lum2 szu-be-lum2-ma szu-be2-lim szu-be2-lim-ma szu-be2-lum2-ma szu-bi-ri-im szu-bi4-ri-im szu-bu-na-ah-szu szu-bu-nu-ma-an szu-bu-ul-tim szu-d-a szu-da-a szu-da-ga-an szu-dingir szu-du-i-tim szu-e-a szu-e-na szu-e-ra szu-en-lil2 szu-esz18-dar szu-esz18-dar-ma szu-ga-ri-a-am szu-ga-ri-a-an szu-ga-ri-a-e szu-ga-ri-a-en szu-ga-ri-a-im szu-ga-ri-a-u2 szu-ga-ru-wa-e szu-ha-ar-pi3-a szu-ha-bu-ra szu-ha-ri-im szu-hu-bu-ur szu-hu-bu-ur-ma szu-hu-bur szu-hu-bur-ma szu-hu-pa2-tum szu-hu-ta szu-hu-ti2-ni szu-hu-ul-x-x szu-hu-ur-bi-a szu-hu-ur-pi3-a szu-hu-ut szu-hu-ut-ma szu-i-x szu-i3-li szu-im szu-isz szu-isz-ha-ra szu-isz-ka3-na szu-isz-ku-na szu-ka3-li-im szu-ka3-lim szu-ki-tim szu-ku-ba-am szu-ku-bi-im szu-ku-bi4-im szu-ku-bu-im szu-ku-bu-ma szu-ku-bu-um szu-ku-bu-um-ma szu-ku-ku szu-ku-ma szu-ku-na szu-ku-na-szu-um szu-ku-ni szu-ku-ni-ma szu-ku-szu-ma szu-ku-szu-um szu-ku-tim szu-ku-tum szu-ku-tum-ma szu-ku-un szu-ku-un-ma szu-ku-un-szu-ma szu-ku-x szu-ku-x-x-ma szu-la szu-la-ab2-ra-at szu-la-ba-a szu-la-ba-an szu-la-ba-an-ma szu-la2 szu-la2-ap-ra-at szu-la2-ap2-ra-at szu-la2-ba-an szu-la2-ba-an-ma szu-la2-la2 |SZU+LAGAB| szu-le-e szu-li szu-li-a szu-li-im szu-li-ma szu-li2 szu-lu-pu-a szu-lu-uh3 szu-lu-um szu-lu-um-ku-nu szu-lu-up-ka3-e-a szu-lu-up-ka3-e-ka3 szu-lu-up-ka3-um szu-lu-up-ki-am szu-lu-up-ku-um szu-ma szu-ma-a-bi-a szu-ma-am szu-ma-am-li-ir-szi2 szu-ma-bi szu-ma-bi-a szu-ma-bi4-a szu-ma-hi-i szu-ma-li-ba-a-szur szu-ma-li-ba-a-szur3 szu-ma-li-bi-a-szur szu-ma-li-bi-a-szur3 szu-ma-li-bi4-a-szur szu-ma-li-bi4-i3-li2 szu-ma-li-bi4-i3-li2-a szu-ma-li-bi4-i3-li2-a-ma szu-ma-li-bi4-li2 szu-ma-mi3-in szu-ma-mi3-in4 szu-ma-nim szu-mi szu-mi3 szu-mi3-a-bi-a szu-mi3-a-bi4-a szu-mi3-a-bi4-a-ma szu-mi3-a-wa szu-mi3-a-wa-a szu-mi3-i szu-mi3-ka3 szu-mi3-szu szu-mi3-x szu-mu-li-ib-szi2 szu-mu-x-x szu-na szu-na-bar-ma szu-nu szu-nu-ma szu-nu-nu szu-nu-ti2 szu-nu-tu3-ma szu-nu-x szu-pi2-a-ah-szu szu-pi2-a-ni-ka3 szu-pi2-ah-szu szu-pi2-u2-ma-an szu-pi3-a-ah-szu szu-pi3-a-ah-szu-szar szu-pi3-a-ni-ka3 szu-pi3-asz2-we szu-pi3-ma-na-szu szu-pi3-u2-ma-an szu-pu-da-ah-szu szu-pu-na-ah-szu szu-pu-nu-ma-an szu-pu-ul-tim szu-pu-ul-tim-ma szu-pu-ur szu-pu-ur-ma szu-pu-ur-szu-um szu-pur szu-pur-ma szu-qu-ul szu-qu2-li-ma szu-qu2-ul szu-qu2-ul-ma szu-qu2-ul-szu-um szu-qu2-ul-ta-sza szu-qu2-ul-tam2 szu-qul szu-qul2 szu-qul2-ma szu-qul2-ta-szi2-na szu-ra szu-ra-a-ku-ni szu-ra-am szu-ra-an szu-ra-ma szu-re-en szu-re-en6 szu-ri szu-ri-en6 szu-ri-im szu-ri-nam szu-ru szu-ru-am szu-ru-an szu-ru-tim szu-ru-tu3-tum szu-ru-tum szu-ru-um szu-ru-up-tim szu-su2-en szu-su2-en2 szu-su2-en6 szu-su2-en6-ma szu-su2-en6-ma-tim szu-su2-in szu-sza-al-szu-um szu-sza-al-szum szu-szu-ku szu-ta-al-mu-na-ku szu-ta-ar-ti2-a-ni szu-ta-bi szu-ta-bi4-ma szu-ta-bu-a-ti2 szu-tam2-ri-is -ma szu-te2-bi-la2-ma szu-te2-bu-la2-tu3-nu-ni szu-ti szu-u2 szu-ub-ri-tam2 szu-uh3-ta szu-uk-na szu-uk-na-a szu-uk-na-ma szu-uk-na-szu szu-uk-na-szu-ma szu-uk-na-szu-nu-szi2 szu-uk-na-szu-nu-ti2 szu-uk-na-szu-um szu-uk-nam szu-ul-ha-ma szu-ul-hi szu-ul-hi-i szu-ul-hi-im szu-ul-mu szu-ul-mu-um szu-ul-t a2-am szu-ul-t a2-ma szu-um-ka3 szu-um-ka3-na-ri szu-um-ki szu-um-ku szu-um-ma szu-um-na-ah-szu szu-um-nu-ma-na szu-um-sza szu-um-szu szu-un-ku szu-up szu-up-a-ah-szu szu-up-e-wa-ra szu-up-ka3-ma szu-up-ra-am szu-up-ra-ma szu-up-ra-nim szu-up-ra-nim-ma szu-up-ra-szu-nu szu-up-ra-szu-um szu-up-ri-im szu-up-ur-ma szu-uq-la-ma szu-uq-la2 szu-uq-la2-an szu-uq-la2-ma szu-uq-la2-ti2-ka3 szu-uq-la2-ti2-szu szu-uq-la2-tim szu-uq-la2-tum szu-uq-lam szu-uq-le-en6 szu-uq-li szu-uq-li-ka3 szu-uq-lim szu-uq-lu-um szu-ur szu-ur-ma-ma szu-ut szu-ut-ku-la2 szu-ut-ma szu-wa-a szu-wa-am szu-wa-ti szu-wa-ti2 szu-wa-ti2-i szu-wa-u2-ma szu-x szu-x-ma szu-x-ma-ma szu-x-x szu-x-x-na szu-x-x-x szu-zu-zu szu-zu-zu-ma szum szum-ma-hi-im szum-ma-hu-um szum-szu t a-ab2-szu t a-bi4-u2 t a-bu t a-hi t a-tim t a2-a-ab2 t a2-ab-tam2 t a2-ab-ti2 t a2-ab2-s i2-li-a-szur t a2-ab2-szu-um t a2-ab2-ti2 t a2-ab2-tim t a2-at-ka3 t a2-ba-a t a2-ba-am t a2-ba-at t a2-ba-tim t a2-bi4-isz t a2-bi4-ma t a2-bi4-szu-ma t a2-bu-ni t a2-hi t a2-hi-i t a2-hi-i-ma t a2-hi-ma t a2-hi-szu-ma t a2-hi-x t a2-hu t a2-hu-a-ku t a2-hu-a-ti2 t a2-hu-am t a2-hu-at t a2-hu-u2 t a2-hu-wa-ku t a2-ra-dam t a2-ra-dim t a2-tam2 t e2-eh-a-am t e2-eh-a-ma t e2-em t e2-em-ka3 t e2-em-ni t e2-em-szu t e2-hi t e2-hi-i t e2-i-na-tim t e2-i-te2-en6 t e2-mi3-ka3 t e2-mi3-sza t i-ib-a-ma t i2-hi-ka3 t i2-ri t u-pe2-e t u-pi2-im t u-pu-u2 t u3-pa2-ak-nu t u3-pi2-a t u3-pi3-a t u3-pi3-szu t u3-pu-um t u3-ru-su2-nu t u3-ru-ud t u3-ru-ud-ma t u3-s i2 t u3-ur-da-am t u3-ur-da-ni-szu t u3-ur-da-nim t u3-ur-da-szu t u3-ur-da-szu-nu t u3-ur-da2-szu t u3-ur-dam t u3-ur-di2 t up t up-pa-am t up-pa-szu t up-pa-x t up-pa2 t up-pa2-a t up-pa2-ak-nu t up-pa2-am t up-pa2-asz2-nu t up-pa2-ka t up-pa2-ka3 t up-pa2-ka3-ma t up-pa2-ku-nu t up-pa2-szu-nu t up-pa2-szu-nu-u2 t up-pa2-x t up-pe-a t up-pe2 t up-pe2-e t up-pe2-e-a t up-pe2-e-ka3 t up-pe2-e-szu-nu t up-pe2-en6 t up-pe2-szu-nu t up-pe3 t up-pe3-a t up-pe3-e t up-pe3-e-a t up-pe3-e-en t up-pe3-e-szu t up-pe3-ka t up-pe3-ka3 t up-pe3-szu t up-pi2 t up-pi2-a t up-pi2-i t up-pi2-im t up-pi2-im-ma t up-pi2-ka3 t up-pi2-ki t up-pi2-ku-nu t up-pi2-ma t up-pi2-ni t up-pi2-szu t up-pi2-szu-nu t up-pi3 t up-pi3-a t up-pi3-a-ma t up-pi3-i t up-pi3-im t up-pi3-ka3 t up-pi3-ku-nu t up-pi3-ma t up-pi3-ni t up-pi3-szu t up-pi3-szu-nu t up-pu t up-pu-a t up-pu-szu t up-pu-szu-ma t up-pu-szu-nu t up-pu-u2 t up-pu-u2-a t up-pu-u2-a-ma t up-pu-um t up-x t ur4-{d}nim t ur4-da t ur4-da-am t ur4-da-ma t ur4-da-ni-szu t ur4-da-nim t ur4-da-szu t ur4-da-szu-ma t ur4-da2-szu t ur4-dam t ur4-dam-ma ta ta-ab2-lu ta-ad-gu5-ul ta-ad-mi3-iq-tam2 ta-ad-mi3-iq-ti-szu ta-ad-mi3-iq-ti2-a ta-ad-mi3-iq-ti2-ki ta-ad-mi3-iq-ti2-ni ta-ad-mi3-iq-ti2-sza ta-ad-mi3-iq-ti2-szu ta-ad-mi3-iq-tim ta-ad-mi3-iq-tum ta-ad-mi3-qa2-tim ta-ad-na ta-ad-na-at ta-ad-na-ku ta-ad-na-ti2-ni ta-ad-na-tu3-nu ta-ad-nam ta-ad-nu ta-ad-nu-tum ta-ad-x ta-ag-di2-mi3-lam5 ta-ag-lu-ub ta-ah-bu-lu ta-ah-e ta-ah-i-da-ma ta-ah-na ta-ah-ri-ma-ni-ni ta-ah-ri-ma-nim ta-ah-si2-i2-tam2 ta-ah-si2-is-ta-ka3 ta-ah-si2-is-tam2 ta-ah-si2-is-ti2 ta-ah-si2-is-ti2-ka3 ta-ah-si2-is-ti2-ni ta-ah-si2-is-tim ta-ah-si2-is-tum ta-ah-si2-sa3-at ta-ah-si2-sa3-tim ta-ah-si2-sa3-tu3-u2-a ta-ah-si2-sa3-tum ta-ak-la2 ta-ak-la2-a ta-ak-la2-a-ni ta-ak-la2-ku ta-ak-la2-szu ta-ak-lu ta-ak-ni-isz ta-ak-nu-uk-ma ta-ak-sza-nu-ma-an ta-ak-szi2-tum ta-ak-szu-da-ni ta-ak-szu-ud ta-ak-ta-al-a-ni ta-al-bu-ka3-ni-ni ta-al-e-u2 ta-al-pa2 ta-al-pu-ta-ma ta-al-pu-ut ta-al-qe2 ta-al-qe2-a ta-al-qe2-a-ni ta-al-qe2-ma ta-al-qe2-u2 ta-al-qi2-u2 ta-al-ta-am-da ta-al-ta-qe2 ta-al-ta-qe2-u2 ta-al-ti2-a ta-am-a-am ta-am-du-dam ta-am-li-a-at ta-am-na-ni-ka3 ta-am-ni-a ta-am-ni-a-i-im ta-am-qu2-ta ta-am-ri-a ta-am-ri-s i2-ni ta-am-ru-s u2 ta-am-szi2-ma ta-am-szi2-u2 ta-am-ta-sza-ha-a ta-ap-qi2-du ta-ap-ri-id ta-ap-t u3-ru ta-ap-te2-a-ma ta-ap2-la2-ah-ma ta-ap2-qi2-da ta-ap2-qi2-dam ta-ap2-qi2-du ta-ap2-qi2-id ta-ap2-t a2-ra-x ta-ap2-te2 ta-aq-bi ta-aq-bi-a-am ta-aq-bi-a-ni ta-aq-bi4 ta-aq-bi4-a-am ta-aq-bi4-a-ni ta-aq-bi4-am ta-aq-di2-sza-am ta-aq-na-at ta-aq-na-bi4-im ta-aq-na-bu-um ta-aq-ti2-ap2 ta-aq-ti2-ap2-ma ta-aq-ti2-pa2-ni ta-ar-ah-nu ta-ar-bi4-tim ta-ar-de8-a-am ta-ar-de8-am ta-ar-di2-e-ma ta-ar-ga-da ta-ar-ga-sza-an ta-ar-gu5-ma-ni ta-ar-hu-a-la2 ta-ar-ki-is-ti2-szu ta-ar-ki-is-tim ta-ar-ki-sa2-tim ta-ar-ma-li-a ta-ar-ma-na ta-ar-szi2-a-at ta-ar-szi2-et ta-ar-szu-ra ta-ar-ta-ag-ma-am ta-ar-ti2-szi2-szu-um ta-as-ka3-ri-ni-ni ta-as-ka3-ri-nim ta-as-ka3-ri-num ta-as-ku-ul ta-as -ba-at ta-as -ba-at-ma ta-as -ba-su2-ma ta-as -ba-ta-ma ta-as -ba-ta-ni ta-as -ba-ta-ni-ma ta-as -bi-ti2-ni ta-as -bu-tu3 ta-as -bu-tu3-ni ta-asz-pu-ra-am ta-asz-pu-ra-ni ta-asz-pu-ra-nim ta-asz-qu2-ul-ma ta-asz-ta-ap2-ra-am ta-asz-ta-na-me ta-asz-ta2-ak-na-ni ta-asz2-a-am ta-asz2-a-am-ka3 ta-asz2-a-ma ta-asz2-a-ma-ma ta-asz2-a-ma-ni ta-asz2-a-ma-nim ta-asz2-a-ma-szu-um ta-asz2-a-ni ta-asz2-am ta-asz2-am-szum ta-asz2-ba ta-asz2-bi-it ta-asz2-bi-tam2 ta-asz2-bi4-su2 ta-asz2-e-li-ma ta-asz2-hu-ut-ma ta-asz2-ku ta-asz2-ku-na-ni ta-asz2-ku-na-ni-ma ta-asz2-ku-nam ta-asz2-ku-ni ta-asz2-ku-un ta-asz2-ku-un-ma ta-asz2-li-sza-ni ta-asz2-lu-tim ta-asz2-me ta-asz2-me-a-ni ta-asz2-me-ma ta-asz2-me-tim ta-asz2-me-u2 ta-asz2-pu-ra ta-asz2-pu-ra-am ta-asz2-pu-ra-ma ta-asz2-pu-ra-ni ta-asz2-pu-ra-ni-ni ta-asz2-pu-ra-ni-ni-ma ta-asz2-pu-ra-nim ta-asz2-pu-ri-ma ta-asz2-pu-ri-ni ta-asz2-pu-ur-ma ta-asz2-pu-x ta-asz2-qu2-la2 ta-asz2-qu2-la2-ni ta-asz2-qu2-lu ta-asz2-qu2-lu-ma ta-asz2-qu2-ul ta-asz2-qu2-ul-ma ta-asz2-qul2 ta-asz2-ta-ak-n ta-asz2-ta-al-ma ta-asz2-ta-ap2-ra-am ta-asz2-ta-ap2-ra-ni ta-asz2-ta-ka3-x ta-asz2-ta-kan ta-asz2-ta-kan2 ta-asz2-ta-na-me ta-asz2-ta-na-me-e ta-asz2-ta-na-me-szu ta-asz2-ta-na-pa-ra-ni ta-asz2-ta-na-pa2-ar ta-asz2-ta-na-pa2-ra-am ta-asz2-ta-na-pa2-ra-ni ta-asz2-ta-na-par2 ta-asz2-ta-pu ta-asz2-ta-pu-a-ma ta-asz2-ta-pu-a-ni ta-asz2-ta-pu-u2 ta-asz2-tap-ra-am ta-asz2-tap-ra-ni ta-asz2-tap-ra-nim ta-asz2-tu3-pu ta-asz2-u2-mu ta-asz2-u2-mu-szi2-na ta-asz2-x ta-at ta-at-ba-al ta-at-be2-a-ma ta-at-bu-lu-ma ta-at-ka-pu-u2 ta-at-ki-pu-usz ta-at-mi3-iq-ti2-ni ta-at -ru-da-am ta-at -ru-da-ma ta-at -ru-da-ni-ma ta-at -ru-da-nim-szu-nu ta-at -ru-da-szu ta-az-ka3-ri-nim ta-az-ku-ri ta-az-ku-ul ta-az-ku-ul-ma ta-az2-ku-ur ta-ba-a-ni ta-ba-al ta-ba-at ta-ba-li-im ta-ba-li-ka3 ta-ba-li-szu-nu ta-ba-lim ta-ba-t i3-il5 ta-ba-ta-ni ta-ba-ta-qa2-am ta-ba-ta-qam2 ta-ba-tu3-qu2 ta-be-e-la2 ta-be-el ta-be2-e-lu-szu-ma ta-bi-at ta-bi-e ta-bi-i-la2 ta-bi-ik ta-bi4-a-at ta-bi4-at ta-bi4-ik ta-bu-e-em ta-bu-ka3-nim ta-bu-ka3-nim-ma ta-bu-ru ta-da-an ta-da-an-ma ta-da-ga-al ta-da-ga-la2-ma ta-da-gal ta-da-ma ta-da-na ta-da-na-am ta-da-na-ni ta-da-na-ni-a-ti2 ta-da-na-ni-ma ta-da-na-nim ta-da-na-szu-nu-ti2 ta-da-na-szu-um ta-da-nam ta-da-nam-ma ta-da-ni ta-da-ni-szu-nu ta-da-nim ta-da-nim-ma ta-da-nu ta-da-sza ta-da-szi2 ta-da-szi2-i ta-da-szu-ma ta-da-szu-um ta-da2-ga-al-ma ta-da2-ga-la2-ma ta-da2-gal-ma ta-da2-na-am ta-da2-na-ni-a-ti2 ta-da2-nam ta-da2-nim ta-di-im ta-di-na-ni ta-di-nam ta-di2 ta-di2-a ta-di2-a-ni ta-di2-i ta-di2-in ta-di2-in-ma ta-di2-in-ni-a-ti2 ta-di2-ma ta-di2-na ta-di2-na-a-szi2 ta-di2-na-kum ta-di2-na-ma ta-di2-na-ni ta-di2-na-ni-im ta-di2-na-ni-ma ta-di2-na-nim ta-di2-na-szu-ma ta-di2-na-szu-ni ta-di2-na-x ta-di2-nam ta-di2-nam-ma ta-di2-ni ta-di2-ni-a-ti2 ta-di2-ni-a-ti2-ma ta-di2-ni-ni ta-di2-nim-ma ta-di2-nu ta-di2-nu-ma ta-di2-nu-ni-a-ti2-ni ta-di2-nu-szu-ni ta-di2-nu-szu-nu ta-di2-szi2 ta-di2-szu ta-di2-szu-ma ta-di2-szu-nu-ma ta-di2-szu-um ta-di2-szu-um-ma ta-di2-u2 ta-di2-x ta-di3-na ta-di3-na-ni ta-du-ka3-ni ta-du-nu ta-du-nu-ni ta-du-nu-ni-a-ti2-ma ta-du-nu-szu-ni ta-e-er ta-e-er-ma ta-e-er-szu-ma ta-e-ra-ma ta-e-ram ta-er ta-er-ma ta-ga-mar-ma ta-ga-mi3-il5 ta-ga-mi3-il5-szu ta-ga-mi3-la-szu ta-ga-mi3-la2 ta-ga-mi3-la2-ni ta-ga-mi3-la2-ni-ni ta-ga-mi3-la2-szu ta-ga-mi3-li-ni ta-ga-mu-ru ta-ga-na ta-gam2-ra ta-gu5-ru ta-ha ta-ha-a ta-ha-az ta-ha-ba-al ta-ha-da-ar ta-ha-da2-ar ta-ha-da2-ri ta-ha-dar ta-ha-di2-ri ta-ha-li-iq ta-ha-li-qa2-ma ta-ha-ni ta-ha-ri-im ta-ha-si2 ta-ha-sza-ah ta-ha-x ta-ha-zi-im ta-hi-da ta-hi-du-ma ta-hi-id-ma ta-hi-tim ta-hi-tum ta-hu-uz2-ma ta-hu-x ta-i-a ta-i-ni-ip-la2-tim ta-i-sza-a ta-i-sza-ma-i-u2-um ta-ir-szu ta-ka3 ta-ka3-al ta-ka3-ba-as ta-ka3-ba-sa3 ta-ka3-ba-sa3-ma ta-ka3-bi-si2 ta-ka3-la2 ta-ka3-la2-a ta-ka3-la2-ma ta-ka3-la2-szu-nu-ti2 ta-ka3-nu-ku ta-ka3-sza-ad ta-ka3-sza-da ta-ka3-sza-da-ni ta-ka3-sza-da2-ni ta-ka3-szi2-di2 ta-ka3-szu-du ta-kal2 ta-ki-il5-a-szur ta-ki-il5-a-szur3 ta-ki-il5-ma ta-ki-li ta-ki-sza ta-ku-a ta-ku-lu-ni ta-ku-usz-ta-e ta-ku-usz-ta-u2 ta-ku-usz-te2-ka3 ta-ku-usz-tu3-um ta-la-asz2 ta-la-ka3-ni ta-la-pa2-at ta-la-qe2 ta-la-x ta-la2-ak ta-la2-ak-ma ta-la2-ka3-a ta-la2-ka3-ni ta-la2-kam ta-la2-kam-ma ta-la2-ma-ad ta-la2-pa2-at ta-la2-pa2-tam2 ta-la2-pu-tu3-ni ta-la2-qe2 ta-la2-qe2-a ta-la2-qe2-a-ma ta-la2-qe2-a-ni ta-la2-qe2-ama ta-la2-qe2-u2 ta-la2-qe2-u2-ni ta-le-a-ni ta-le-e ta-le-e-a-ni ta-le-e-ma ta-le-e-u2 ta-le-i-e-u2 ta-li ta-li-a ta-li-ik ta-li-ik-ma ta-li-isz ta-li-ka3-ma ta-li-ka3-ni ta-li-ka3-nim ta-li-kam ta-li-kam-ma ta-li-ki-im ta-li-ku ta-li-u2-ma-an ta-lik-ma ta-ma-ar ta-ma-be-na ta-ma-ga-ar ta-ma-ga-ra-ni ta-ma-gar3 ta-ma-ha-ar ta-ma-ha-ar-szu ta-ma-ha-ra ta-ma-ha-ra-ni ta-ma-ha-s a ta-ma-kar2 ta-ma-la2-gi5 ta-ma-la2-ki ta-ma-la2-ki-a ta-ma-la2-ki-im ta-ma-la2-ku ta-ma-la2-kum ta-ma-li-ku ta-ma-ma ta-ma-ra-ni ta-ma-szi2 ta-me-a ta-me-a-szu ta-me-a-szu-ma ta-me-ni-ru-ma ta-me-ri-ni ta-me-sza ta-mi3 ta-mi3-a-szu ta-mi3-szu ta-mi3-u2 ta-mu-a ta-mu-a-szu ta-mu-ri-a ta-mu-u2 ta-mu-ur-a ta-mu-wa ta-na ta-na-ar-ma ta-na-di2 ta-na-di2-a ta-na-di2-a-ni ta-na-di2-a-nim ta-na-hi-da ta-na-hi-id-ma ta-na-mu-ru ta-na-mu-sza-am ta-na-pa2-al ta-na-sa3-ah-ma ta-na-sa3-aq-ma ta-na-szi2 ta-na-szi2-u2-ma ta-na-t a2-al-ma ta-na-ti ta-na-zu-mu ta-ne2-eh-ti2 ta-ni ta-ni-isz-tim ta-ni-isz-tum ta-nu ta-pa-te2-a ta-pa2-al-szu ta-pa2-am-ma ta-pa2-e ta-pa2-la2-ah ta-pa2-la2-ha ta-pa2-la2-tim ta-pa2-li-la2-ni ta-pa2-ni ta-pa2-qa2-dam ta-pa2-qi2-da-ni ta-pa2-qi2-du ta-pa2-ra-as-ma ta-pa2-ri-id ta-pa2-te2 ta-pa2-te2-e ta-pa2-te2-ma ta-pa2-te3 ta-pu-la2-ni ta-pu-sza ta-pu-ul ta-qa2-bi ta-qa2-bi-a-ni ta-qa2-bi-u2 ta-qa2-bi4 ta-qi2-ap ta-qi2-ip-ma ta-qi2-isz-u2-ni ta-qi2-ma ta-qi2-pa2 ta-qi2-pa2-ni ta-qi2-pu ta-qi2-pu-szu ta-qi2-sza-ni ta-ra-a-ma-ni ta-ra-am ta-ra-am-ku-bi ta-ra-am-ku-bi-ma ta-ra-am-ku-bi4 ta-ra-am-ku-bi4-ma ta-ra-de8-a-nim ta-ra-de8-ni-a-ti2 ta-ra-di2-a-ni ta-ra-di2-a-ni-szu ta-ra-ga-ma ta-ra-szi2 ta-ra-szi2-a-ni ta-ri-is -tam2 ta-ri-isz-ma-tam ta-ri-isz-ma-tim ta-ri-isz-ma-tu3-ma ta-ri-isz-ma-tum ta-ri-isz-ma-tum-ma ta-ri-isz3-ma-tum ta-ri-ku ta-ri-ku-da ta-ri-ku-ta ta-ri-na-tum ta-ri-sza ta-ri-ta-ar ta-ri-ta-ra-i-a-am ta-ru ta-ru-a-nim ta-ru-usz ta-s a-am-ra-ni-ni ta-s a-ba-at ta-s a-ba-ta-ni ta-s a-ba-tu3-ni ta-s a-bu-tu3 ta-s a-me-er-ma ta-s u2-ur ta-sa2-hu-ur ta-sa2-ri-dam ta-sa3-al-ha-ni ta-sa3-ar ta-sa3-hu-ur ta-sa3-li-a-ni ta-si2-a ta-si2-u2 ta-su2-uh3-ma ta-su2-uq ta-sza-a-la-szi2-ni ta-sza-a-ma ta-sza-a-ma-ni ta-sza-a-ma-ni-ni ta-sza-a-ma-nim ta-sza-ab2 ta-sza-am ta-sza-am-ma ta-sza-e-mi3 ta-sza-gi5-isz ta-sza-gi5-sza-ni ta-sza-ha-at ta-sza-hu-t a2-ni ta-sza-hu-t u3 ta-sza-hu-ut ta-sza-hu-ut-ma ta-sza-ka3-an-ma ta-sza-ka3-na ta-sza-ka3-na-ni ta-sza-ka3-ni ta-sza-ka3-nim ta-sza-kan ta-sza-kan2 ta-sza-ki-ni ta-sza-ki-ni-ni ta-sza-ku-nu ta-sza-la-at ta-sza-la-ta ta-sza-la2-a ta-sza-la2-at ta-sza-la2-at ta-sza-la2-su2-um ta-sza-me ta-sza-me-a ta-sza-me-a-ni ta-sza-me-a-nim ta-sza-me-i ta-sza-me-u2 ta-sza-me-u2-ni ta-sza-pa2-ar-ma ta-sza-pa2-ra-am ta-sza-pa2-ra-ma ta-sza-pa2-ra-ni ta-sza-pa2-ra-nim ta-sza-pa2-ra-nim-ma ta-sza-pa3-ra-ni ta-sza-qa2-la-ni ta-sza-qa2-la2-am ta-sza-qa2-la2-ni ta-sza-qa2-lam ta-sza-qal ta-sza-qi2-li-ni ta-sza-qu2-ul ta-sza-ri-iq ta-sza-si2-a ta-sza-szi2-i ta-sza-ti2 ta-sza-x-ak ta-sze2-e ta-sze2-e-a ta-sze2-e-u2-ma ta-szi2-a-ti-szu ta-szi2-a-tim ta-szi2-a-tum ta-szi2-im-tim-ma ta-szi2-im-tu3-ni ta-szi2-ma ta-szi2-ma-am ta-szu-ra-ma ta-szu-ru ta-szu-sza ta-szu-usz ta-szu-wa ta-t a2-ar-dam ta-t a2-hi ta-t a2-hi-a ta-t a2-ra-ad ta-t a2-ra-dam ta-t i2-ib-ma ta-t u3-ul ta-ta ta-ta-a ta-ta-ad-na ta-ta-ad-nam ta-ta-ak-ri-ni ta-ta-al-ka3 ta-ta-al-kam ta-ta-al-ku ta-ta-al-ku-ma ta-ta-am-ra ta-ta-ar-du ta-ta-ba-al ta-ta-ba-al-ma ta-ta-be-a-ma ta-ta-di2-na-szi2 ta-ta-di2-ni ta-ta-di2-nu ta-ta-ga-la-szu-ni ta-ta-gal-ma ta-ta-ka3-al ta-ta-kal2-szu ta-ta-la2-ak ta-ta-la2-kam ta-ta-li ta-ta-li-ki-ni ta-ta-ma-ma ta-ta-mar ta-ta-na ta-ta-na-ak-bi4-su2-ma ta-ta-na-as -ba-at ta-ta-na-di2-in ta-ta-na-di2-nam ta-ta-na-s i2-i ta-ta-nu-a-ar ta-ta-pu-lu-u2-ni ta-ta-u2 ta-ta-u2-szu-ni ta-ta-ur ta-ta-wa-ni ta-ta-wu ta-ta-wu-a ta-ta-wu-i-ni ta-ta-wu-ni ta-tal-kam ta-tal-ku-ni ta-ti2-di2-in ta-ti2-di2-in-ma ta-ti2-di2-szi2 ta-ti2-di2-szum ta-ti2-ki-il5-ma ta-tu3-a-ar ta-tu3-ar ta-tu3-ar-ma ta-tu3-ra-am ta-tu3-ra-ma ta-tu3-ra-ni-a-ti2 ta-tu3-ra-nim ta-tu3-ri-ma ta-tu3-ur ta-tu3-wa-ar ta-tur4 ta-tur4-a-li-sza ta-u2-ra ta-u2-ra-at ta-u2-ri-im ta-u2-ri-szu ta-u2-ru ta-ur-ma ta-wi-la ta-wi-la2 ta-wi-ni-a ta-wi-ni-a-e-im ta-wi-ni-a-i-im ta-wi-ni-a-ma ta-wu-a ta-x ta-x-na-x ta-x-x-id ta-za-az ta-za-ka3-ar ta-za-ka3-ra ta-za-ka3-ra-ni-a-ti2 ta-za-kar2-su-nu-ti2 ta-za-ku ta-za-ku-a ta-za-na-ka3-ra-ni ta-za-za-ni ta-za-za-nim ta-ze-ra-ni ta-zi-iz ta-zi-iz-ma ta-zi-ki ta-zi-ma-tim ta-zi-na ta-zi-za-ma ta-zu-mu ta-zu-za ta-zu-za-ni ta(SZA)-ki-tam2 ta2-me-szu ta2-mi3-sze2-e-et tab-ba-ba-a tab-la-at-mi3-in4 tab-tab-sze3 tak2-ta2-a-ma tal-ha-ad tal-ha-di2-a-tum tal-ha-ma tal-ha-ti2-e tal-ha-ti2-tam2 tal-ku-nu tal-pu-tu3 tal-qe2 tal-qe2-a tal-qe2-a-ma tal-qe2-a-ni tal-qe2-a-ni-ni tal-qe2-e tal-qe2-ma tal-qe2-u2 tal-qe2-u2-ni tal-ta-ap-tam2 tal-ta-qe2 tal-ta-qe2-u2 tal-te2-qe2 tal-wa-ah-szu-sza-ra tal-wa-na tam-ka3-ru-um tam2 tam2-gur16-ni-a-ti2-ma tam2-ka3-ar tam2-ka3-ra-am tam2-ka3-re-e-a tam2-ka3-ri tam2-ka3-ri-a tam2-ka3-ri-im tam2-ka3-ri-ka3 tam2-ka3-ri-szu tam2-ka3-ri-szu-nu tam2-ka3-ru tam2-ka3-ru-a tam2-ka3-ru-tim tam2-ka3-ru-u2 tam2-ka3-ru-um tam2-li-im tam2-qa2-ar tam2-si2-u2 tap-hi-ra-am tap-hi-ri-im tap-hi-ri-ka3 tap-ki-in-gal tap-pa-e-szu-ma tap-pa2 tap-pa2-a tap-pa2-asz2-nu tap-pa2-e-a tap-pa2-e-ka3 tap-pa2-e-ni tap-pa2-e-szu tap-pa2-i tap-pa2-i-ni tap-pa2-i-szu tap-pa2-ka3 tap-pa2-u2-a tap-pa2-u2-ni tap-pa2-u2-szu tap-pa2-u2-tam2 tap-sum tap-te2 taq2-na-a-szur3 tar2-de8-u2 tar2-di2-u2-tum tar2-gu5-ma-nim tar2-hu-a-an tar2-hu-a-la2 tar2-hu-sze2-et tar2-ki-is-tim tar2-ma-na tar2-pa2-li-a-il5 tar2-szi2-pe2 tar2-szi2-pi3-a-la2 tasz-am tasz-pu-ra-ma tasz-pu-ra-ni te-er-ta-ka3 te-s u2-be te2 te2-bi-ra-ni te2-eb-a-nim-ma te2-er-ta-ak-nu te2-er-ta-ka te2-er-ta-ka3 te2-er-ta-ka3-ma te2-er-ta-ku-nu te2-er-tak2-nu te2-er-tam2 te2-er-tam2-ka3 te2-er-ti te2-er-ti-a te2-er-ti-ku-nu te2-er-ti2 te2-er-ti2-a te2-er-ti2-a-am te2-er-ti2-a3 te2-er-ti2-im te2-er-ti2-ka2 te2-er-ti2-ka3 te2-er-ti2-ka3-ma te2-er-ti2-ki te2-er-ti2-ku-nu te2-er-ti2-ni te2-er-ti2-szu te2-er-ti2-szu-ma te2-er-tim te2-er-tu3-szu te2-er-tum te2-et-a-ka3 te2-ga-ra-ma te2-gi te2-i-na-tim te2-i-na-tum te2-i-ra-tim te2-li-u2 te2-ni-a te2-pa2-asz2 te2-pa2-sza te2-pa2-sza-ni te2-pa2-szi2 te2-pi2-szi-ma te2-pi2-szi2 te2-pu-sza te2-pu-sza-am te2-pu-sza-ni-ma te2-pu-szu te2-pu-szu-ma te2-pu-szu-ni te2-pu-usz te2-pu-usz-ma te2-ra-ab2 te2-ra-ab2-ma te2-ra-at te2-ra-ba-am te2-ra-ba-ni te2-ra-ba-ni-ni te2-ra-bu te2-ra-tim te2-ri-isz te2-ri-isz-ka3 te2-ri-sza-ni te2-ri-szi2-ni te2-ri-szu-ni-a-ti2-ni te2-ri-szum te2-ru-ba-ma te2-ru-bu te2-s u2-bi te2-s u2-bi4 te2-s u2-bu te2-s u2-pe2 te2-s u2-pu te2-su2-bi te2-sza-me-ma te2-t e2-ru-ni te2-t e2-ru-ni-ma te2-t i2-ir te2-t i2-ra-ni te2-ta-na-pa2-asz2 te2-te2-ri-isz te2-ti2-iq-ma te2-zi te2-zi-ba-am te2-zi-ba-ma te2-zi-ba-ni te2-zi-bi4 te2-zi-bu te2-zi-bu-ni te2-zi-ib te2-zi-ib-ma te2-zi-ib-na te3-er-ti2 te3-er-tim te9-er-ta-ka3 te9-er-ti te9-er-ti-a te9-er-ti-ka3 te9-er-ti2-ni te9-ra-ab2 te9-ri-szi2-i te9-s u2-bu ti ti-ib-a-ma ti-ib-am-ma ti-ka3-nu-u2 ti-me-el-ka3-i-im ti-me-el-ki-a ti-mi3-il5-ki-a ti-ri-ta-ar ti-szu ti-szu-u2 ti-wi-li-is ti2 ti2-a ti2-a-ri-im ti2-de2-e ti2-de8 ti2-de8-a ti2-de8-a-a ti2-de8-a-ni ti2-de8-e ti2-de8-u2 ti2-DU ti2-ga-ra ti2-ga-ra-szu-u2 ti2-i-ir-ta-ku-nu ti2-i-na-tim ti2-i-ra-tim ti2-ib-a ti2-ib-a-ma ti2-ib-nam ti2-ib-ni-im ti2-ib-nim ti2-ib-nu-um ti2-ik-sza-ar ti2-il5-ha-at ti2-il5-tu3-um-ma-ni-u2-ma2 ti2-ir-ta-ka3 ti2-ir-ta-ku-nu ti2-ir-ti2 ti2-ir-ti2-ka3 ti2-is ti2-isz-ma ti2-isz-mu-ur-na ti2-isz-mur-na ti2-ki-ta ti2-li-a ti2-li-na-ni ti2-lu-u2-ni-ma ti2-ma-li ti2-ma-li-ma ti2-me-el-ki-a ti2-me-el-ki-a-e-im ti2-mi3-il5-ki-a ti2-mi3-il5-ki-a-i-e ti2-na-tim ti2-ni ti2-ni-pi3-a ti2-pu-ku-ni-a-an ti2-pu-la2 ti2-re ti2-ri ti2-ri-e ti2-ri-ta-ra-im ti2-sa3-pu ti2-sa3-pu-um ti2-sza-a ti2-sze2 ti2-szu ti2-szu-ma ti2-szu-u2 ti2-ta-tim ti2-ta-wa-asz2-hi ti2-ti2-a ti2-ti2-ar ti2-ti2-hu-ur ti2-ti2-na-ri ti2-ti2-na-tal ti2-tu3-ri-im ti2-wa-asz2-na ti2-wa-ti2-a ti2-wa-ti2-a-sza ti2-wi-li-is ti3-be-ma tim tu tu-ra-am-i3-li2 tu-sa2-la2-a tu-sza-ba-al tu-sze2-s i2 tu-szu-la2 tu-tu tu-uk-ta-ni tu-usz-te2-ne2-ba-al-ma tu-wa-sza-ar tu2-s a-ba tu2-sze2-qa2-ra tu3 tu3-a-ar tu3-a-ra-am tu3-a-ri-a tu3-a-ri-szu tu3-ar-hu-nu tu3-asz-ta-ag-mi3-ra-ni tu3-ba-al-ma tu3-ba-e-ri tu3-ba-gi-li tu3-ba-la2-ni tu3-ba-sza-ni tu3-bi-ba-a-ni tu3-bi-il5 tu3-bi-lam-ma tu3-di2 tu3-di2-ma tu3-di2-na-ti2 tu3-di2-na-tum tu3-di2-tam2 tu3-di3-ti2-im tu3-ga-ti2-il5 tu3-ga-ti2-x-mi3 tu3-ha-la2-qa2 tu3-ha-la2-qa2-ni tu3-ha-li-qa2-ni tu3-ha-ra-s a-ni tu3-ha-ri-mu tu3-hu-na-ra tu3-hu-um tu3-i-me-e tu3-i-me-en tu3-i-mi3-im tu3-ka3-a-al tu3-ka3-a-al-szu tu3-ka3-al tu3-ka3-al-szu tu3-ka3-i-nu tu3-ka3-la2 tu3-ka3-la2-am tu3-ka3-la2-ma-ni tu3-ka3-la2-ni tu3-ka3-lu tu3-ka3-lu-ni tu3-ka3-s a-ad tu3-ki-il-ma tu3-kul2-ti2 tu3-la-ma-an tu3-la2-ma-am tu3-la2-ma-an tu3-la2-ma-nam tu3-la2-mi3-na tu3-la2-mi3-ni tu3-li-a tu3-li-u2-ma-an tu3-li2-a tu3-li2-a-ma tu3-ma-la2 tu3-ma-la2-a-ni tu3-ma-li-ha tu3-ma-na tu3-mi3-s i2 tu3-na-a-ni tu3-na-a-ni-ma tu3-na-ha-ni tu3-na-ha-ni-ma tu3-na-hi-di2-ni tu3-ni-hi-ma tu3-ni-ip tu3-ni-ku-ni tu3-ni-ma tu3-ni-szu-ma tu3-nu-um-na tu3-pa2-ha-ra tu3-pa2-qa2-da-ni tu3-pa2-sze2-er tu3-pa2-za-ar tu3-pa2-zu-u2 tu3-pe3-zi tu3-pi2-zi tu3-pi3-si2 tu3-pi3-si2-al-ka3 tu3-qa2-a tu3-qa2-i-a tu3-qa2-li-lu-szu tu3-ra-a tu3-ra-ab2 tu3-ra-am-{d}iszkur tu3-ra-am-i3-li2 tu3-ra-am-ma tu3-ra-da2 tu3-ra-di-a-szu-ni tu3-ra-di2-u2 tu3-ra-ga-x tu3-ra-i3-li2 tu3-ra-il5-ma tu3-ra-mi3-il5 tu3-ra-mi3-il5-ma tu3-ra2-am-i3-li2 tu3-re-a-aq tu3-re-e-a tu3-ru-{d}da-gan tu3-ru-uh3-nim tu3-ru-uh3-ta-nam tu3-s a-ab2 tu3-s a-ba tu3-s a-ba-nim tu3-s a-ba-ta-ni tu3-s a-bi4-i-ma tu3-s a-wi tu3-s i2 tu3-s i2-i tu3-s i2-ma tu3-s u2-ni tu3-s u2-u2 tu3-sa3-as-ha-ar-szu-ma tu3-sa3-as2-hi-ra tu3-sa3-li-a-ma tu3-sa3-pi3-ih-ma tu3-si2-nim tu3-si2-nu-um tu3-si2-num tu3-sza-a-la2-ni tu3-sza-a-la2-ni-ni tu3-sza-ab2 tu3-sza-ag-ma-ra-ni tu3-sza-ag-mi3-ri tu3-sza-ak-sza-ad-ma tu3-sza-ak-szi2-da-ni tu3-sza-am-ma-u2 tu3-sza-am-ra-s a-ni tu3-sza-am-ri-is tu3-sza-ar tu3-sza-ar-szi2-u2-ni tu3-sza-as-ha-ra tu3-sza-as-ha-ra-szu tu3-sza-as -bi4-su2 tu3-sza-asz2-me-ma tu3-sza-asz2-qi-il5-ma tu3-sza-asz2-qi2-il5 tu3-sza-asz2-qi2-il5-szu tu3-sza-asz2-ta-ni-ni tu3-sza-bi4 tu3-sza-di2-in tu3-sza-e-li tu3-sza-ha-su2 tu3-sza-ha-za-ni tu3-sza-ha-za-ni-ma tu3-sza-hi-id tu3-sza-ra tu3-sza-ra-am tu3-sza-ra-ma tu3-sza-ri-u2-ni-ma tu3-sza-sa3-a tu3-sza-za-az tu3-szar tu3-szar-di2-u2 tu3-szar-sza-a-ni tu3-szar-szu tu3-szar-szu-ma tu3-szar-szu-nu tu3-sze-bi-la2-ni tu3-sze-bi4-la2-ni tu3-sze2-ba-al tu3-sze2-ba-la-nim tu3-sze2-ba-la2 tu3-sze2-ba-la2-am tu3-sze2-ba-la2-ni tu3-sze2-ba-la2-ni-ni tu3-sze2-ba-la2-nim tu3-sze2-ba-la2-szi2-im tu3-sze2-ba-lam tu3-sze2-ba-lam5 tu3-sze2-bi-il5 tu3-sze2-bi-la-ni tu3-sze2-bi-la2-ni tu3-sze2-bi-la2-ni-ma tu3-sze2-bi-la2-nim tu3-sze2-bi-la2-szu tu3-sze2-bi-lam tu3-sze2-bi-li-ni tu3-sze2-bi-lu tu3-sze2-bi4-il5 tu3-sze2-bi4-la2-a-ma tu3-sze2-bi4-la2-ni tu3-sze2-bi4-la2-ni-ma tu3-sze2-bi4-la2-ni-ni tu3-sze2-bi4-la2-nim tu3-sze2-bi4-la2-szu tu3-sze2-bi4-lam tu3-sze2-bi4-lam-ma tu3-sze2-bi4-li-im tu3-sze2-bi4-li-ni tu3-sze2-la2 tu3-sze2-la2-a-am tu3-sze2-la2-ni tu3-sze2-li-am tu3-sze2-qa2-ar-szum tu3-sze2-qa2-ra tu3-sze2-qa2-ra-am tu3-sze2-ra-a tu3-sze2-ra-ab2-szu-nu tu3-sze2-ra-ba-am tu3-sze2-ra-ba-ni tu3-sze2-ra-ba-nim tu3-sze2-ri tu3-sze2-ri-ba-ni tu3-sze2-ri-ba-szu tu3-sze2-ri-bu tu3-sze2-ri-di2-ma tu3-sze2-ri-ib tu3-sze2-ri-id tu3-sze2-s a tu3-sze2-s a-a tu3-sze2-s a-am tu3-sze2-s a-ni-ni tu3-sze2-s i2 tu3-sze2-s i2-ni tu3-sze2-szi2-ri-ni tu3-szi2-ri-ma tu3-szi2-ri-ni tu3-szi2-sza-ni-ma tu3-szi2-x tu3-szi2-x-x tu3-szu tu3-szu-ru-ni tu3-szu-ru-ni-a-ti2-ni tu3-t a2-hi tu3-ta-a tu3-ta-ar tu3-ta-ar-ma tu3-ta-ba-nim tu3-ta-da-a-ni-a-ti2 tu3-ta-e-er-ma tu3-ta-e-ra-am tu3-ta-e-ra-ma tu3-ta-e-ra-ni tu3-ta-hi-ra-am tu3-ta-ma-x-ni tu3-ta-ra tu3-ta-ra-am tu3-ta-ra-ni tu3-ta-ra-ni-szu-nu tu3-ta-ri-ni tu3-ta-ru-ni tu3-ta-sze2-er tu3-ta-sze2-er-ma tu3-te2-ra-ma tu3-tu2-li tu3-tu3 tu3-tu3-pi3-a-la2 tu3-u2-x-a tu3-ud-ha-li-a tu3-uh-ta-li-qa2 tu3-uh2-tu3-ha-ni tu3-uh2-tu3-ha-nim tu3-uh3-ni-isz tu3-uh3-pi2-a tu3-uh3-pi2-a{ki} tu3-uh3-pi3-a tu3-uk-ri-isz tu3-ul-ta-na-pa2-ta-am tu3-ul-ta-pi3-tam2 tu3-um-li-a-i-im tu3-up-ta-ni tu3-ur-a-szur tu3-ur-hu-mi3-it tu3-ur-ma tu3-ur-mi3-it tu3-us-te2-bi4-lam tu3-us -u2 tu3-us 2-u2 tu3-us 2-u2-ni tu3-usz tu3-usz-bi4-at tu3-usz-ta-ab2-ri-am tu3-usz-ta-ag-me-ra-ni tu3-usz-ta-am-ri-s a-ni tu3-usz-ta-am-ru-s u2 tu3-usz-ta-asz2-qi2-il5-ma tu3-usz-ta-ba-a-ni tu3-usz-ta-ba-ni-a tu3-usz-ta-bi tu3-usz-ta-ma-ra-s a-ni tu3-usz-tag2-me-ra-ni tu3-usz-te2-bi-lam tu3-usz-te2-bi4-la2-ma tu3-usz-te2-bi4-la2-nim tu3-usz-te2-bi4-lam tu3-usz-te2-bu-lu-ma tu3-usz-te2-s a-a tu3-usz-te2-szi2-ba-ni tu3-usz-ti2-s i2-i tu3-ut-ha-li-a tu3-ut-hal-a tu3-ut-hi-li-a tu3-ut-hi-li-asz2 tu3-wa-da-a tu3-wa-du-u2 tu3-wa-ri-a tu3-wa-ri-szu tu3-wa-ri-szu-nu tu3-wa-sza-ar tu3-wa-sza-ar-szu-nu tu3-wa-sza-ar-szu-um tu3-wa-szar tu3-wa-ta-ra-ni tu3-x tu3-x-tu3-u2 tu3-x-x tu3-x-x-x tu3-za-ki-a-ma tu3-zi-nam tu3-zi-ni-im tu3-zi-nim tu3-zi-nu-um tu3-zi-num tu3-zu tug tug-hi-a tug-hi-ti2-a tug2 tug2-hi-a tug2-hi-ti2-ka3 tug2-hi-ti2-ki tug2-ta tug2-ba-ti2 tug2-ba-ti2-a tug2-ba-ti2-im tug2-ba-ti2-ka3 tug2-ba-ti2-szu tug2-ba-tim tug2-ba-tu3 tug2-ba-tu3-ka3 tug2-s u2-ba-ti2-a tug2-ta-ni tug2-ta-nu tug2-ti-ka3 tug2-ti-szu tug2-ti2 tug2-ti2-a tug2-ti2-ka3 tug2-ti2-szu tug2-ti2-szu-nu tug2-tim tug2-tu3 tug2-tu3-ka3 tug2-tum tug2-x tug2{s u2-ba-ti2}-ka3 tuh-pi2-a tum tun3 tup-pi3-ku-nu tur tur3-hu-mi3-it tur4-da-szu-nu tur4-dam tur4-hu-mi3-id tur4-hu-mi3-it tur4-hu-mi3-tim tur4-ma-li u-ti2 u2 u2-a u2-ba-ab u2-ba-ab2 u2-ba-ab2-szi2 u2-ba-ab2-szu u2-ba-ak-ma u2-ba-al u2-ba-an u2-ba-ar-tim u2-ba-ar-tum u2-ba-di2-im u2-ba-di2-ni-szu u2-ba-di2-nim u2-ba-di2-nu u2-ba-di2-num u2-ba-di3-im u2-ba-la-kum u2-ba-la2-ku-um-ma u2-ba-la2-kum u2-ba-la2-ni u2-ba-lam u2-ba-li-it -ma u2-ba-lu-t u3 u2-ba-ni-szu u2-ba-ra-tim u2-ba-ra-tum u2-bar-tim u2-bar-tum u2-bi-il-ma u2-bi-il5 u2-bi-il5-ma u2-bi-il5-szu-um u2-bi-lu-ni-a-ti2-ni u2-bi-lu-nim u2-bi4-ik u2-bi4-il5 u2-bi4-il5-szu-nu-ti2 u2-bi4-il5-szu-um u2-bu-bu-szi2-im u2-bu-bu-szu u2-bu-lu u2-bu-lu-ni-ni u2-da-ru-nim u2-di2-a-am u2-di2-i u2-di2-id u2-di2-ma u2-di2-u2 u2-du-u2 u2-du-u2-ma u2-du-x u2-ga-ra-ma u2-ha-la2-aq u2-ha-li-iq-szu u2-ha-li-qa2 u2-ha-li-qu2 u2-ha-lu-qu2-ni u2-ha-ri-mu-u2-ni u2-ha-si2-sa2-ni-ni u2-ha-si2-sa3-ni-ma u2-hu-ul-tim u2-ka3-a-al u2-ka3-al u2-ka3-al-ma u2-ka3-al-szu u2-ka3-an u2-ka3-i-il5-szu-um u2-ka3-i-in-ka3 u2-ka3-i-lu u2-ka3-i-lu-u2 u2-ka3-i-ma u2-ka3-i-na-am u2-ka3-i-nu u2-ka3-il5 u2-ka3-il5-ma u2-ka3-li-im u2-ka3-li-im-ka3 u2-ka3-li-im-szu u2-ka3-li-im-szu-nu u2-ka3-lim u2-ka3-lim-szu u2-ka3-lu u2-ka3-lu-ka3 u2-ka3-lu-ma u2-ka3-lu-ni u2-ka3-lu-nim u2-ka3-lu-szu u2-ka3-lu-u2 u2-ka3-pi2-im u2-ka3-pi2-sza u2-ka3-pi2-szu-nu u2-ka3-pi3 u2-ka3-pi3-im u2-ka3-pu u2-ka3-s i2-id u2-ka3-szu-um u2-ka3-ti2-ku-nu u2-ka3-ti2-ma u2-ki-da u2-ku u2-ku-szi2-im u2-ku-ul-ta-szi2-na u2-ku-ul-ta-szu-nu u2-ku-ul-tam2 u2-ku-ul-ti2 u2-ku-ul-ti2-szu-nu u2-ku-ul-tu3-szu u2-ku-ul-tum u2-kul-ti2-sza u2-kul2-ta-asz2-nu u2-kul2-ti2-ni u2-kul2-ti2-szu-nu u2-la u2-la-ma u2-la-pu-ta-ma u2-la2 u2-la2-a-a u2-la2-bi4-isz u2-la2-bi4-szu-szu u2-la2-ha-ab2-ma u2-la2-ma u2-la2-ma-ad-ma u2-la2-ma-an u2-la2-ma-ma u2-la2-mi3-nu-ni-ma u2-la2-pi2-ta-ku-ni u2-la2-pi2-tam2 u2-la2-pi3-ta-ku-ni u2-la2-pi3-ta-ku-um u2-la2-pi3-tam2 u2-la2-pi3-tu3-ma u2-la2-qi2-it-ma u2-li-me-sza-ra-am u2-lu u2-ma-am u2-ma-du-du u2-ma-gi5-ru-ni-a-ti2 u2-ma-kal2 u2-ma-la u2-ma-la2 u2-ma-li u2-ma-li-i u2-ma-li-ma u2-ma-li-u2 u2-ma-nim u2-ma-szu-hu u2-me u2-me-a-nim u2-me-e u2-me-szu u2-me-szu-nu u2-mi3-a-ni u2-mi3-im u2-mi3-li-a u2-mi3-sza-ma u2-mi3-szi2-na u2-mi3-szu u2-mi3-szu-nu u2-mi3-ti2 u2-mu-ka3 u2-mu-szu u2-na-a-ni u2-na-ap-sze2 u2-na-di2-du-ma u2-na-ha-ni u2-na-hi-du-ma u2-na-hi-id u2-na-hi-id-ka3 u2-na-hi-su2-nu u2-na-hu-du-ka3 u2-na-ni u2-na-pa2 u2-na-si2-hu u2-na-szi2-ma u2-na-x u2-ni u2-ni-a-ni-ma u2-ni-ih-szu u2-ni-ma u2-ni-u2-ka3 u2-nu-su2 u2-nu-su2-nu u2-nu-sza-am u2-nu-szi2 u2-nu-szi2-im u2-nu-tam2 u2-nu-ti2 u2-nu-ti2-a u2-nu-ti2-im u2-nu-ti2-ma u2-nu-ti2-szu-nu u2-nu-tim u2-nu-tu3 u2-nu-tu3-um u2-nu-tum u2-nu-ut u2-nu-ut-ka3 u2-pa2-ha-ar u2-pa2-ha-ra-ma u2-pa2-ni-u2 u2-pa2-ra-su2 u2-pa2-ru-du u2-pa2-ru-u2 u2-pa2-ti2-nu u2-pa2-ti2-nu-um u2-pa2-ti2-num u2-pa2-zi-ra-ni u2-pa2-zi-ru-ni u2-pa2-zu-ru-ni u2-pi3-iq-szum u2-pi3-iq-szum-ma u2-pu-szu u2-qa2-a u2-qa2-lu-lu-ka3 u2-qu2-ur-tim u2-qu2-ur-tum u2-qur2-tim u2-ra-{d}am u2-ra-a u2-ra-a-ab2 u2-ra-ad-ku-bi4 u2-ra-am u2-ra-bi-ma u2-ra-bi-u2 u2-ra-da-ma u2-ra-da-ni u2-ra-da-szu-um-ma u2-ra-di2 u2-ra-di2-e u2-ra-di2-ma u2-ra-di2-szi2-ma u2-ra-ki-su2-ka3 u2-ra-me-e u2-ra-ni u2-ra-pi3-id-ka3 u2-ra-su2 u2-ri-ir-ma u2-ru-kam u2-ru-ub u2-ru-uk-szu u2-ru-ur u2-ru-za-na-tum u2-s a-ab u2-s a-ab-ni-a-ti2-ma u2-s a-ab2 u2-s a-am u2-s a-am-ma u2-s a-ba-am u2-s a-bi-tu3 u2-s a-bi-tu3-u2 u2-s a-bi4-it u2-s a-bu u2-s a-he-er u2-s a-he-er-ma u2-s a-he-ru-ni-ni u2-s a-hi-ru-ni-a-ti2-ma u2-s a-hi-ru-ni-ni u2-s a-hi-ru-nim u2-s a-i-szu u2-s a-ma u2-s a-ni u2-s a-ni-ma u2-s a-nim-ma u2-s a-ri-a u2-s i2 u2-s i2-a u2-s i2-a-am u2-s i2-a-ku-nu u2-s i2-a-ma u2-s i2-a-ni u2-s i2-am u2-s i2-ib u2-s i2-ma u2-s i2-szi2-ma u2-s i2-u2 u2-s i2-u2-ni u2-s u-bu u2-s u-ni-ni u2-s u2-ab2 u2-s u2-bu u2-s u2-ni u2-s u2-pi2-isz-ki-im u2-s u2-pi2-isz-ku-ma u2-s u2-pi2-isz-ku-um u2-s u2-pi3-isz-ki-im u2-s u2-pi3-isz-ku-ma u2-s u2-ra-nim u2-s u2-u2-nim u2-s u2-ur u2-s u2-ur-sza-a-szur u2-s u2-ur-sza-a-szur-ma u2-s u2-ur-sza-a-szur3 u2-s u2-ur-sza-a-szur3-ma u2-s u2-ur-sza-esz18-dar u2-s u2-ur-x u2-s u2-x u2-s ur-pi2-sza-a-szur-ma u2-s ur-sza-a-szur u2-s ur-sza-a-szur3 u2-s ur-sza-a-szur3-ma u2-s ur-sza-esz18-dar u2-s ur-sza-esz18-dar-ma u2-s ur-szi2-esz18-dar u2-s ur-szi2-esz18-dar-ma u2-s ur-x u2-sa-ri-a u2-sa2-as-hu-ru-ka3 u2-sa2-li u2-sa2-nim u2-sa2-nu-um u2-sa2-num u2-sa2-s i-a-ni u2-sa3-la-ma u2-sa3-li-ma u2-sa3-li-u2-nim-ma u2-sa3-nam u2-sa3-ni-iq u2-sa3-ni-iq-ma u2-sa3-ni-iq-ni-a-ti u2-sa3-nim u2-sa3-nu-qu2-szu-ma u2-sa3-nu-um u2-sa3-num u2-sa3-pu-hu u2-sa3-ri-a u2-sa3-tam2 u2-su2-hu u2-su2-mi3 u2-su2-um u2-su2-ur-sza-a-szur3 u2-sza u2-sza-ab2 u2-sza-ag-li-ib u2-sza-ah-di2-ir-ma u2-sza-ah-du-ru-ni u2-sza-ak-sza-da-ku-nu u2-sza-ak-szi2-dam u2-sza-am-ri-is u2-sza-am-ri-is -ma u2-sza-am-t u3-ka3-ma u2-sza-ar u2-sza-ar-szu-um u2-sza-as-ha-ra-ni u2-sza-as-hi-ri u2-sza-as-szum u2-sza-as -ba-ta-ni u2-sza-asz2-ki-nu-szi2 u2-sza-asz2-qal u2-sza-asz2-qal-ma u2-sza-asz2-qi2-lu-ma u2-sza-ba u2-sza-ba-a-ma u2-sza-ba-a-ni u2-sza-ba-szu u2-sza-be-e-ma u2-sza-bi-ni-a-ti-ma u2-sza-bi-szu u2-sza-bi-u2 u2-sza-bi4 u2-sza-bi4-a-ni-ma u2-sza-bi4-u2 u2-sza-di2-na-ni u2-sza-di2-u2-ni u2-sza-di2-u2-ni-ni u2-sza-ha-at u2-sza-hi-si2 u2-sza-hi-su2-nu-ti u2-sza-hi-zi-ma u2-sza-hi-zu-ka3 u2-sza-hi-zu-ni u2-sza-hu-zu u2-sza-i-lu-ka3-ma u2-sza-i-lu-szu u2-sza-il5-ma u2-sza-kal2-szu u2-sza-ki-il5 u2-sza-ki-lu u2-sza-ki-lu-szu u2-sza-lu-mu-ka3-ma u2-sza-na-li-im u2-sza-na-lu-um u2-sza-qal u2-sza-qal-ma u2-sza-qi2-il5 u2-sza-qi2-il5-ma u2-sza-qi2-il5-szu u2-sza-qi2-il5-szu-ma u2-sza-qi2-li-ma u2-sza-qu2-lu u2-sza-ra-kum u2-sza-ra-ma u2-sza-ri u2-sza-sa2-ha-am u2-sza-sa3-ha-ka3-ma u2-sza-szi2-szu-ma u2-sza-x-ku-ni u2-sza-x-x-dam u2-sza-zi-iz-ka3 u2-sza-zi-iz-ma u2-sza-zi-za-kum u2-sza-zi-zu u2-sza-zi-zu-ku-nu-ni u2-sza-zi-ZU-ZU u2-sza-zu-zu u2-szar u2-szar-di2-u2 u2-szar-szu-nu u2-sze-bi4-lam u2-sze2-ba-al u2-sze2-ba-al-szi2-im u2-sze2-ba-al-szum u2-sze2-ba-al-szum-ma u2-sze2-ba-la-kum u2-sze2-ba-la2-ki-im u2-sze2-ba-la2-ku-ni u2-sze2-ba-la2-ku-nu-ti2-ma u2-sze2-ba-la2-ku-um u2-sze2-ba-la2-kum u2-sze2-ba-la2-kum-ma u2-sze2-ba-lam u2-sze2-bi-il5 u2-sze2-bi-la-ku-nu-ti-ni u2-sze2-bi-la2-am u2-sze2-bi-la2-ku-ni u2-sze2-bi-la2-ku-nu-ti u2-sze2-bi-la2-kum u2-sze2-bi-la2-ni u2-sze2-bi-lam u2-sze2-bi-lu u2-sze2-bi-lu-ka3 u2-sze2-bi-lu-ni-ku-ni u2-sze2-bi4-il5 u2-sze2-bi4-il5-ma u2-sze2-bi4-il5-szu u2-sze2-bi4-il5-szu-ma u2-sze2-bi4-il5-szu-um u2-sze2-bi4-la2-ku u2-sze2-bi4-la2-ku-ma u2-sze2-bi4-la2-ku-ni u2-sze2-bi4-la2-ku-nu-ti2 u2-sze2-bi4-la2-ku-nu-ti2-ni u2-sze2-bi4-la2-ku-szu-nu u2-sze2-bi4-la2-ku-um u2-sze2-bi4-la2-kum u2-sze2-bi4-la2-kum-ma u2-sze2-bi4-la2-ni u2-sze2-bi4-la2-ni-ni u2-sze2-bi4-la2-szi2 u2-sze2-bi4-lam u2-sze2-bi4-lam-ma u2-sze2-bi4-lu u2-sze2-bi4-lu-ni-ka3-ma u2-sze2-bu-lu-ni-ku-um u2-sze2-er u2-sze2-er-ni-a-ti2 u2-sze2-la-a-kum u2-sze2-la2 u2-sze2-la2-am u2-sze2-li u2-sze2-li-a-ni u2-sze2-li-ku-nu u2-sze2-li-ma u2-sze2-lu u2-sze2-lu-ni u2-sze2-ni-szu u2-sze2-ra-ab2-ma u2-sze2-ra-ab2-szi2 u2-sze2-ra-am u2-sze2-ra-ma u2-sze2-ri-ba-ni u2-sze2-ri-ba-ni-ni-ma u2-sze2-ri-bu-ma u2-sze2-ri-bu-ni u2-sze2-ri-du-nim u2-sze2-ri-ib u2-sze2-ri-ib-ma u2-sze2-ri-ib-szu-ma u2-sze2-ri-szu u2-sze2-ru-bu-ni u2-sze2-ru-bu-szu u2-sze2-s a-a-ki-im u2-sze2-s a-a-ni u2-sze2-s a-ma u2-sze2-s a-ni u2-sze2-s i2 u2-sze2-s i2-a-am u2-sze2-s i2-a-ma u2-sze2-s i2-a-ni u2-sze2-s i2-am u2-sze2-s i2-u2 u2-sze2-s i2-u2-ma u2-sze2-sza-ar-ma u2-sze2-szi2-bu-ni-a-ti2-ma u2-sze2-ta-qam2 u2-sze2-ti2-iq u2-sze2-tu3-qu2 u2-sze3-er u2-szi2-ib u2-szi2-ra-szu-nu u2-szi2-ru u2-szi2-ru-ni u2-szu u2-szu-na-ma-an u2-szu-ra-ku u2-szu-ru u2-t a-ba-ah u2-t a-bu-u2-ma u2-t a2-at-ka3 u2-t a2-ha u2-t a2-hi u2-t a2-hi-a-ni-szi2 u2-t a2-hi-ma u2-t a2-hi-ni-a-ti2-ma u2-t a2-tam2 u2-t a2-tim u2-t e2-ti2 u2-t i2-ti2-im u2-t i2-ti2-ka3 u2-t i2-tim u2-t u3-tum u2-t u3-ub-tam3 u2-t u3-ub-tu3-szu u2-t u3-ub-tum u2-ta u2-ta-a-ar-ma u2-ta-ar u2-ta-ar-ma u2-ta-bi-bu-szi2-im u2-ta-bi-it u2-ta-di2-isz-ta-pa2-ar u2-ta-e-er u2-ta-e-er-szum u2-ta-e-ra-am u2-ta-e-ra-ku-ma u2-ta-e-ra-ku-um u2-ta-e-ru u2-ta-e-ru-ma u2-ta-e-ru-ni-ku-nu-ti2 u2-ta-e-ru-ni-ku-nu-ti2-ni u2-ta-e-ru-nim u2-ta-er u2-ta-er-ma u2-ta-er-szum u2-ta-i-ra-szu u2-ta-i-ru u2-ta-i-ru-ni-szu u2-ta-ma u2-ta-mi3-u2-ka3-ni u2-ta-ni-isz3 u2-ta-pa2-szu u2-ta-ra-ku-um u2-ta-ra-kum u2-ta-ru u2-ta-ru-ma u2-ta-ru-nim u2-ta-ru-szu-nu u2-ta-ru-szu-nu-ti2-ma u2-ta-ru-u2 u2-ta-sze2-er u2-ta-szi-ru-u2 u2-ta-szi2-ir u2-ta-szi2-ra-ni u2-ta-x u2-ti2-sza u2-tu3-ki u2-tu3-li-ma u2-tu3-nu-ma-an u2-tu3-ra-e-szu u2-tu3-ra-u2-szu u2-tu3-ub-tam2 u2-tu3-ub-ti2 u2-tu3-ub-tu3-um u2-tu3-up-tim u2-tu3-up-tum u2-tur4 u2-uk-ta-al u2-ul u2-um u2-us2-e-en u2-usz-ha-ta u2-wa-er-szu-ma u2-wa-szar u2-wa-sze2-er u2-wa-szi2-ru-nim u2-wa-szi2-ru-szu-um u2-wa-x u2-x u2-za-an u2-za-iz u2-za-ka3 u2-za-ka3-a-ma u2-za-ka3-am u2-za-ka3-ma u2-za-ki-a-am u2-za-ki-ma u2-za-ku-ni u2-za-ku-nu u2-za-ni u2-za-szu u2-za-szu-nu u2-zu-a u2-zu-a-ma u2-zu-bi4-isz-ki-im u2-zu-u2-a u3 u3-ba-ab-szu u3-bi4-il5-szi2 u3-hu-ta-li-iq u3-ka3-al-szu u3-ku-ul-ti2 u3-la u3-la2 u3-la2-pi3-ta-ku-ni u3-mu u3-qa2-a u3-ra-a u3-sza-asz2-qi2-il5-szu-nu u3-sza-qal u3-t a2-tam2 u3-ul u4 u4-ma u4-ma-am u4-ma-kal2 u4-me u4-me-a u4-me-e u4-me-ka3 u4-me-szu u4-me-szu-nu u4-mi-im u4-mi3-im u4-mi3-im-ma u4-mi3-ka3 u4-mi3-sza u4-mi3-szu u4-mi3-szu-nu u4-mi3-ti2 u4-mu u4-mu-a u4-mu-ka3 u4-mu-szu u4-mu-szu-nu u4-mu-u2 u4-ra-ma u4-ri-im u4-um ub ub-da ub-ha-ki-im ub-la-ku-nu-ti ub-la-ku-nu-ti2 ub-la-kum ub-la2-ki-im ub-la2-ku ub-la2-ku-ni ub-la2-ku-nim ub-la2-ku-nu-ti ub-la2-ku-nu-ti-ma2 ub-la2-ku-nu-ti2 ub-la2-ku-nu-ti2-ni ub-la2-ku-um ub-la2-kum ub-la2-ma ub-la2-ni ub-la2-szi2-im ub-la2-x ub-lam ub-lam-ma ub-lu ub-lu-ni-ku-ni ub-lu-ni-ku-um ub-lu-ni-kum ub-lu-ni-ni ub-lu-ni-ni-ma ub-lu-nim ub-lu-nim-ma ub-lu-szu-um ub-ra-am ub-ri ub-ri-im ub-ri-ka3 ub-ri-ni ud udu udu-hi-a udu-hi-szu udu-hi-szu-nu udu-ma udu-szu ugula uh uh3-di2-isz-ma uh3-ta-bi-la-kum uh3-ta-li-iq uk-ta-a-al uk-ta-al uk-ta-na-sza-ad uk-ta-na-sza-ad-ka3 uk-ta-s a-ad-ma ul ul-ha-li-ku ul-ta-mi3-id ul-ta-pi2-tu3-ni-im um um-ma um-ma-asz2-nu um-ma-at um-ma-ma um-ma-ni-i-a um-ma-sza um-ma-za um-me-a-an um-me-a-ni um-me-a-ni-a um-me-a-ni-ka3 um-me-a-ni-ni um-me-a-nim um-me-a-nu um-me-a-nu-a um-me-na-ra um-me-ni-a um-mi3 um-mi3-a um-mi3-a-ni um-mi3-a-ni-a um-mi3-a-ni-a-ma um-mi3-a-ni-szu um-mi3-a-ni-x um-mi3-a-nim um-mi3-a-nu um-mi3-a-nu-a um-mi3-a-nu-ka3 um-mi3-a-nu-ka3-ma um-mi3-a-nu-u2 um-mi3-a-num um-mi3-im um-mi3-ka3 um-mi3-ka3-di2-in um-mi3-ka3-ma um-mi3-na-ra um-mi3-ni um-mi3-sza um-mi3-szu um-mi3-szu-nu um-mu-szu um-mu-szu-u2 um-mu-um um-na um-s a-am um-s e2 um-ta-s a-ma um-ta-s i2-ma um-x um-zi-im un-la-ku-nu-ti2 up up-ha-ki-im up-ki-im up-ku-a-szur up-pa2-am up-sza up-ta-hi-ir up-ta-x uq-ru-a-tum ur UR ur-a-ni ur-da ur-da-la ur-da-ma ur-da-na-na ur-da-ni ur-dam ur-dam-qa2-at ur-di2 ur-di2-ka3 ur-di3 ur-dim ur-du-ni ur-du-nim ur-dum ur-ka3-num ur-ka3-tam2 ur-ki ur-ki-im ur-ki-szu ur-ki-szu-nu ur-ki-tam2-ma ur-ki-tim ur-nigar{gar} ur-sag10 ur-szu ur-szu-ma ur-ta-ki-sa2-kum UR-ni-tum uri5{ki}-ma uruda uruda-ta uruda-a uruda-a-ka3 uruda-am uruda-bi uruda-i uruda-i-a uruda-i-ka3 uruda-i-ni uruda-i-szu uruda-im uruda-ka3 uruda-ni uruda-szu uruda-szu-nu uruda-um us-te2-s i2-u2-ni-kum-ma us-tim us -a-am us -a-ma us -a-ni-ma us -ri us 2-a-ni us2-te2-bi4-la2-ku-ni usz usz-ba-ti2 usz-bi-a-su2 usz-bi-ta usz-bu usz-e-ma usz-ha-ni-a usz-ha-ni-a-ma usz-ha-ta usz-ka3-in usz-ma-na-ah-szu usz-na-ma usz-ta-ak-szi2-da-kum usz-ta-ak-szi2-da-ni usz-ta-ak-szi2-id usz-ta-am-ri-is usz-ta-bi-ma usz-ta-bi4-u2 usz-ta-bi4-u2-ni usz-ta-bu-ni usz-ta-bu-u2 usz-ta-di2-in usz-ta-na-ad-ka3 usz-ta-ni usz-ta-s a-ba-at-ma usz-ta-zi-iz usz-ta-zi-zu-ni usz-tam2-ri-is -ma usz-tam2-t i2-ku-nu usz-te2-bi-il5 usz-te2-bi-la2-kum usz-te2-bi4-il5 usz-te2-bi4-la2-ku-ni-ma usz-te2-bi4-lam usz-te2-bu-lu-ni usz-te2-li usz-te2-ne2-ba-la2-ku-um usz-te2-ne2-ba-lam usz-te2-ne2-s u2-ni-a-ti2-ma usz-te2-ri-am usz-te2-s i2 usz-te2-s i2-a-kum usz-te9-bi-la-kum usz-ti2-bu-lu usz-ti2-mi3-it usz-tim usz-tu3 usz-wa-na usz-x-li-a usz10-te2-szu-ru ut ut-ra-am ut-ra-am-ma utu-szi uz-na-ti2-ni uz-ni uz2 uz2-ne2-ka3 uz2-ni wa wa-a-ka3-at wa-ab2-ri wa-ab2-ri-a wa-ab2-ri-im wa-ab2-ri-ni wa-ah-szu wa-ah-szu-sza-na wa-ah-szu-sza-na-ma wa-ak-lim wa-ak-lum2-ma wa-al-ha-asz-na wa-al-ha-asz2-na wa-al-ha-asz2-na-ma wa-al-hi-isz-na wa-aq-ra-at wa-aq-ru wa-ar wa-ar-dam wa-ar-di2-{d}en-lil2 wa-ar-dim wa-ar-du-tim wa-ar-e wa-ar-ha-am wa-ar-hi-im wa-ar-ka3 wa-ar-ka3-at wa-ar-ka3-ma wa-ar-ka3-num wa-ar-ka3-sa3 wa-ar-ka3-ti2-ni wa-ar-ki wa-ar-ki-a wa-ar-ki-a-ma wa-ar-ki-i wa-ar-ki-im wa-ar-ki-ka3-ma wa-ar-ki-ta-ma wa-ar-ki-ta2-ma wa-ar-ki-tam2 wa-ar-ki-ti2-a wa-ar-ki-ti2-la2 wa-ar-ki-tim wa-ar-ki-u2-tim wa-ar-ki-um wa-ar-sza-ma wa-ar-szu-ma wa-ar-szu-tum wa-ar-x-x-in wa-as-mu wa-as-mu-ma wa-as-mu-ni wa-asz-bu wa-asz2-ba-at wa-asz2-ba-at-ma wa-asz2-ba-ku wa-asz2-ba-ku-ma wa-asz2-ba-ku-ni wa-asz2-ba-ni wa-asz2-ba-ni-ma wa-asz2-ba-ti2 wa-asz2-ba-ti2-ni wa-asz2-bu wa-asz2-bu-ni wa-asz2-bu-um wa-asz2-ha-ni-a wa-asz2-hu-pa2 wa-asz2-na-ni wa-at-ka3-am wa-at-ra-am wa-at-ri-im wa-at-ru wa-at-ru-tim wa-ba-ar-tam2 wa-ba-ra-tim wa-bar-ra-tim wa-bar-tim wa-bar-tum wa-bi4-il5 wa-di2 wa-di2-a-am wa-di2-am wa-di2-mi3-in4 wa-du wa-du-u2 wa-du-u2-ma wa-la-wa-la wa-la2-ah-szi-na wa-la2-ah-szi2-na wa-la2-wa-la2 wa-li-isz-ra wa-li-szi2-et wa-li-wa-li wa-li2-wa-li2 wa-ni-a-al-ka3 wa-ni-i wa-ni-u2-tim wa-qar wa-qar-a-szur3 wa-qar-tim wa-qur2-tim wa-qur2-tum-ma wa-ra-ah wa-ra-di2-ni wa-ra-di3-a wa-ri-tim wa-s a wa-s a-am wa-s a-e-ma wa-s a-i-a wa-s a-i-ka3 wa-s a-i-szu wa-s i2-a wa-s i2-im wa-s i2-su2 wa-s i2-tam2 wa-s i2-ti2-ka3 wa-s i2-tum wa-s u2 wa-sza-ab2 wa-sza-ab2-ma wa-sza-bu-tam2 wa-sza-tap-ra wa-sze2-er wa-sze2-er-szu-nu-ma wa-szi2-a wa-szi2-ib wa-szi2-nu-ma-an wa-szi2-ra wa-szu-ra-am wa-szu-ra-at wa-ta-ar wa-ta-ar-tam2 wa-te2-er wa-ti2-tim wa-tu3-ru-um wa-tu3-ur wa-tu3-ur-ti2-im-ma wa-tur4 wa-wa-li wa-wa-li-ma wa-x wa-za war-ka3-tam2 we-di-ka3-ma we-di2-a-ku we-dim we-dum we-er-ba-ni we-ri wi-isz-sza-ta-na-ma wi-si-im x x-a x-a-ma x-a-ni x-a-nim x-a-szur x-a-szur3 x-a-szur3-ma x-a-ti2 x-a-tim x-ah-ra-kum x-ah-ru-da-na-i-e x-ah-szu x-ak x-al x-am x-am-tum x-am-x x-an x-ar-di2-sa3 x-as-hu x-asz2-ti2-ma x-at x-ba-ni x-ba-zi-a x-bi x-bi4 x-bi4-im x-bu x-bu-szi2-x-x x-bu-ti2 x-da-ah-szu x-di2-{d}iszkur x-di2-na-szi x-di2-szu-ma x-dingir x-du x-e x-er x-er-ma x-esz18-dar x-ha-a x-ha-ar x-hi x-hi-ir x-i-mi3-ti2 x-i-x x-ib-ni-ni x-id-ma x-il5 x-im x-in x-ka3 x-ka3-x x-kam x-ki-im x-ku-nu x-ku-nu-ti2-a x-ku-su2 x-kum x-kum-ma x-la-ka3 x-la2 x-la2-nu x-li-ma x-lim x-lu-u2 x-ma x-ma-ma x-ma-na x-ma-tam2 x-me x-me-e x-mi3-ig-du-u2-ni x-na x-na-a x-na-ku-ni x-na-na-la2 x-na-ni x-nam x-ne2-e-ma x-ni x-ni-a-ti2 x-ni-ka x-ni-ma x-ni-ta-na-x x-ni-tum x-nim x-nu-ti2 x-pi3-isz-tim x-pu-ul x-pu-ur x-ra-an x-ra-di2-szu x-ra-ma x-ra-ni x-ra-tim x-ri x-ri-a x-ri-im x-ri-ma-am x-ri-x x-ru-ka3 x-ru-ni x-ru-x x-sa3-ri-im x-su2-en6 x-su2-ni x-sza x-sza-am x-sza-ga-ar-na-ti2 x-szi2 x-szi2-it-ma x-szi2-ma x-szu x-szu-du x-szu-nu-ti2-ma x-szu-x x-szur-ma-x x-t ur4-ma x-ta x-ta-ga-nam x-ta-ku-ru-ni x-ta-ni x-ta-sza x-tab-ba x-tam2 x-ti2 x-ti2-ma x-ti2-ni x-ti2-szu x-tim x-tu3-ma x-tu3-szu x-tum x-tur4-ma x-u2-a x-u2-ma x-u2-ni-ma x-u2-szu x-um x-um-ma x-wa-szu x-x x-x-a x-x-a-nim x-x-a-szur x-x-at x-x-ba-ni x-x-bur x-x-di2 x-x-du x-x-hu x-x-ku-nu x-x-li-ma x-x-ma x-x-na x-x-ni-ma x-x-ra-ku x-x-ra-ni x-x-ri-im x-x-szu-nu x-x-ti2 x-x-tim x-x-u2 x-x-x x-x-x-im x-x-x-ma x-x-x-ti2-ma x-x-x-um x-x-x-zu x-x-zi-a x-za-ka3-a x-zi x-zi-a x-zi-num x-zi-ti2-i3-li2 x-zi-zi-lu-um x-zu-u2-ni x.hi-a x{isz-te2-tu3}-ma za za-ab2-ri-im za-al-pa2 za-am-ru za-am-ru-a-tim za-aq-tu3-tim za-ar-a-at za-ar-im za-ba za-bi-la za-bu-la2-ni-ma za-bu-ur-sag za-gin3 za-ha-a za-hu-u2 za-iz za-ka3-ar za-ka3-e za-ka3-im za-ka3-ri za-ka3-ri-im za-ki za-ki-a-ma za-ki-a-nim za-ki-i za-ki-ma za-ki-szu-ma za-ku za-ku-a-am za-ku-a-ku za-ku-a-ti2 za-ku-am za-ku-at za-ku-im za-ku-sa3 za-ku-tam2 za-ku-tim za-ku-tum za-ku-u2 za-ku-u2-sa3 za-ku-um za-la2-ap2-x za-la2-ni za-li-di2 za-lu-li za-ma-la2-tim za-mi3-la za-na-ah-szu za-pa2-li za-pa2-ra-asz2-na za-ra-a za-ra-ar-tu3-szu za-tu3 za-uruda za-wa-da-szu za-x za.gin3 zabar ze-ra ze-za-ni zi zi-a zi-be-zi-be zi-ga-a zi-ga-an-lugal zi-ga-an-sza-ri zi-ib zi-im-szu zi-iq-ni zi-ir zi-it-lu-ne2-e zi-it-wa-an zi-iz zi-ka-a zi-kan2 zi-ki zi-ki-ki zi-ki-u2 zi-ki-x zi-ku-hi zi-ku-ur-li2 zi-kur-i3-li zi-kur-i3-li2 zi-ma zi-pi3-zi-pi3 zi-pu-hu-li-we zi-qi2 zi-ri zi-ru-um zi-tam2 zi-ti2 zi-ti2-i zi-tim zi-tu3-szu zi-x zi-za-a zi-zi-la2 ziz2-ta zu ZU zu-a zu-ki-pi2-im zu-ku-a zu-ku-u2 zu-ku-u2-a zu-la2 zu-li-a zu-ma ZU-na-da zu-ni zu-nu-a-ti2-a zu-pa2 zu-pa2-ma zu-pa2-na zu-ra-a zu-ri-i-ma zu-ru zu-ru-pa2 zu-ta-a zu-u2-a zu-um zu-ur-zi zu-ur-zu-ur zu-usz-ka3 zu-usz-ka3-na zu-uz2-ta-ka3 zu-x zu-x-x zu-za zu-za-nim zu-zu zu-zu-a zu-zu-ba-an zu-zu-li zu-zu-ra zu-zu-wa ZU-be-li zur-zur {disz}{d}utu-mu-sze2-li {disz}{d}utu-tak2-la2-ku {disz}a-szur3-e-na-am {disz}ga-al-zi {disz}i-di2-in-{d}a-szur3 {disz}ma-s i2-dingir {disz}ma-s i2-dingir-mesz {disz}qi2-isz-{d}mar-tu -a-ma -a-szur -id -ma -ni -nu -nu-ma -um 1(disz) 1(disz)-im 1(disz)-kam 1(disz)-kam-im 1(disz)-ma 1(disz)-sze3 1(disz)-ta 1(disz).sze3 1(disz){isz-te2-et} 1(u) 1(u)-e 1(u)-e-szu 1(u)-szi-szu 1(u)-tam2 1(u)-tim 1(u)-tum 1(u)-tum-ma 1(u){esz15-ra-at} 1/2(disz) 1/3(disz) 1/4(disz) 1/6(disz) 2(asz@t) 2(disz)-kam 2(disz)-ni-szu 2(disz)-sze2-ni-szu 2(disz)-sze3 2(disz)-szi2-na 2(disz)-szu 2(disz)-ta 2(disz)-ta-a 2(disz){se2-ni}-szu 2(disz){sza-na} 2(disz){sze2-na} 2(disz){sze2-ni} 2(disz){sze2-ni}-szu 2(disz){szi2-na} 2(disz){szi2-ta} 2(u) 2/3(disz) 3(ban2) 3(ban2)-ta 3(disz) 3(disz)-isz-ti2 3(disz)-kam 3(disz)-sze3 3(disz)-szi-szu 3(disz)-szi2-szu 3(disz)-szu 3(disz)-ta 3(disz)-tu3-ma 3(u)-ma 3(u)-sze3 3/4(disz) 4(disz) 4(disz)-kam 4(disz)-sze3 4(disz)-ta 4(disz).sze3 4(u) 5(ban2) 5(disz) 5(disz)-kam 5(disz)-sze3 5(disz)-szi2-szu 5(disz)-ta 5/6(disz) 6(disz) 6(disz)-kam 6(disz)-sze 6(disz)-sze3 6(disz)-ta 6(disz).sze3 7(disz) 7(disz)-ma 7(disz)-sze3 8(disz) 8(disz)-kam 8(disz)-mu 8(disz)-sze3 8(disz).sze3 9(disz) 9(disz)-sze3

ur3-signs.md

A,a A,duru5 A,ix A,szegx |A.AM|,ildag2 |A.AN|,am3 |A.AN|,szeg3 |A.BU.HA.DU|,girimx |A.EDIN.A.LAL|,ummu |A.EDIN.LAL|,ummu3 |A.EDIN|,ummux |A.ENGUR|,i7 |A.ENGUR|,id2 |A.ENGUR|,id2 |A.GAB.LISZ.TU|,asalx |A.GISZ.TU.GAB.LISZ|,asalx |A.HA.TAR.DU|,girim3 |A.HA|,kuara2 |A.IGI|,er2 |A.KA|,ugu2 |A.KAL|,illu |A.KAL|,liru4 |A.KUSZU2|,akszak2 |A.MUSZ3|, |A.MUSZ3|,szex |A.PA..GISAL.PAD.DIR|,addir |A.SAG|,ugu3 |A.SU|,aktum |A.SUG|,ix |A.SZU.NAGA|,tu17 |A.TIR|,esza |A.TU.GAB.LISZ|,asal2 |A.TU.GAB|,asalx |A.TU.LISZ|,asalx |A.TU.NIR.GAB.LISZ|,asalx |A.TU.NIR.LISZ|,asalx |A.TU.NIR|,asalx |A.TU|,asalx |A.U.EDIN.LAL|,ummux |A.ZU|,aktumx A2,a2 A2,ed A2,id A2,it A2,it, AB,ab AB,ap AB,es3 AB,esz3 |AB.MUSZ3|,zabala6 |AB@g|, AB2,ab2 |AB2.KU|,unu3 |AB2x(BI.ME)|, |AB2xUD|, |AB2xX|, |ABxASZ2|,abba2 |ABxNUN|, |ABxU|, |ABxX|, AD,ad AD,at AD,at, AG,ag AG,ak AG,aq AG,ke3 AG,sza5 AH,ah AH,eh AH,ih AH,uh |(AH.AH)&(AH.HI)|, |AH.ME|,gudu4 AL,al AL,mah2 |AL.SZE|,il6 ALAM,al2 ALAM,alan ALIM,alim AM,am AMA,ama AMA,dagal AMA,eme4 AMA,szaganx |AMA.AN.MUSZ3|,amalu |AMA.AN.MUSZ3|,amalu |AMA.GAN|, AMAR,amar AMAR,mar2 AMAR,s,ur AMAR,zur |AMAR.DA|,marad2 |AMAR.UD|,marduk AMASZ,amasz AN,am6 AN,an AN,dingir AN,il3 |AN.AN|,nab3 |AN.ASZ.AN|,tilla2 |AN.DISZ.AN|,tilla3 |AN.IM.DUGUD|,anzu |AN.IM.MI|,anzu2 |AN.MUL|,suhubx |AN.MUSZ3.AB|,zabalax |AN.MUSZ3.UNUG|,zabalax |AN.NA|,nagga |AN.NAGA|,nanibgal |AN.SZE3.NAGA|,nanibgal2 |AN.U.AN|,tilla5 ANSZE,ansze |ANSZE.ARAD|,dur3 |ANSZE.LIBIR|,dusu2 |ANSZE.MUNUS|,eme6 APIN,absin3 APIN,apin APIN,engar APIN,uru4 AR,ar ARAD,arad ARAD,er3 ARAD,ir3 ARAD,nita2 ARAD2,arad2 ARAD2,er11 ARHUSZ,ama5 ARHUSZ,arhusz ASARI,asal ASARI,asar ASARI,silig ASZ,1(asz) ASZ,1/2(asz) ASZ,1/3(asz) ASZ,2(asz) ASZ,2/3(asz) ASZ,3(asz) ASZ,4(asz) ASZ,5(asz) ASZ,5/6(asz) ASZ,6(asz) ASZ,7(asz) ASZ,8(asz) ASZ,9(asz) ASZ,asz ASZ,dil ASZ,dili ASZ,n(asz) ASZ,rum |ASZ.ASZ|,didli ASZ@45,1(asz@45) ASZ@45,2(asz@45) ASZ@45,3(asz@45) ASZ@45,4(asz@45) ASZ@45,5(asz@45) ASZ@45,6(asz@45) ASZ@45,7(asz@45) ASZ@45,8(asz@45) ASZ@45,9(asz@45) ASZ@c,1(asz@c) ASZ@c,1/2(asz@c) ASZ@c,1/3(asz@c) ASZ@c,2(asz@c) ASZ@c,3(asz@c) ASZ@c,4(asz@c) ASZ@c,5(asz@c) ASZ@c,6(asz@c) ASZ@c,7(asz@c) ASZ@c,8(asz@c) ASZ@c,9(asz@c) |ASZ@c|,n(asz@c) |ASZ@c|,n(gesz2@c) |ASZ@c|,n(u@c) ASZ2,as2 ASZ2,asz2 ASZ2,udru ASZ2,ziz2 |ASZ2.A.AN|,imgaga |ASZ2.AN|,imgaga3 ASZ3,asz3 ASZ4,asz4 ASZGAB,aszgab |AxMUSZ|,amusz |AxMUSZ3|, AZ,as AZ,as, AZ,az BA,ba BA,pa2 BAD,bad BAD,be BAD,dehi BAD,esze3 BAD,idim BAD,mid BAD,sumun BAD,til BAD,ug7 BAD,usz2 |BAD&BAD|, BAD3,bad3 BAD3,bat3 BAD3,u9 BAD3,ug5 |BAD3.AN|, BAL,bal BAL,bala BALAG,balag BALAG,bum2 BAN2,1(ban2) BAN2,2(ban2) BAN2,3(ban2) BAN2,4(ban2) BAN2,5(ban2) BAN2,ban2 BAN2,n(ban2) BAN2@c,1(ban2@c) BAN2@c,2(ban2@c) BAN2@c,3(ban2@c) BAN2@c,4(ban2@c) BAN2ASZ@45,3(ban2)(3(asz@45)) BANSZUR,banszur BANSZUR,silig5 BAR,bar |BAR.AN|,kunga2 BARA2,bar2 BARA2,bara2 BARA2.MUNU5,titab BARIG,1(barig) BARIG,2(barig) BARIG,3(barig) BARIG,4(barig) BARIG,n(barig) BARIG@c,1(barig@c) BARIG@c,2(barig@c) BI,be2 BI,bi BI,epir2 BI,huburx BI,kas2 BI,kasz BI,pi2 |BI.ASZ2|,uluszinx |BI.DAR|,lungax BIL2,bil2 BIL2,gibil BIL2,pil2 |BIL2.GA.MES|,gilgamesx BIL3,bil3 |BIL3.GA.MES|,gilgamesx BIL4,bil4 |BIL4.GA.MES|,gilgames3 BIR,bir BIR,ellag2 |BIxNIG2|,bappir3 |BIxPAP|, BU,bu BU,gid2 BU,ildux BU,madrax BU,pu BU,sir2 BU,su13 |BU.NUN.SZE.SZE3|,samanx BUL,bu5 BUL,bul BUL,tuk4 BULUG,bulug |BULUG@BULUG|,szembulug BULUG3,bu10 BULUG3,bulug3 BULUG3,dim4 BUN,bun BUN2,bu13 BUN2,bun2 BUR,bur BUR'U,1(bur'u) BUR'U,2(bur'u) BUR'U,3(bur'u) BUR'U,4(bur'u) BUR'U,5(bur'u) BUR2,bur2 BUR2,uszum BUR2@g,uszumx BUR3,1(bur3) BUR3,2(bur3) BUR3,3(bur3) BUR3,4(bur3) BUR3,5(bur3) BUR3,6(bur3) BUR3,7(bur3) BUR3,8(bur3) BUR3,9(bur3) BUR3,n(bur3) BURU14,buru14 BURU5,buru5 CDLS001, DA,da DA,t,a DA,ta2 DAG,bara3 DAG,dag DAG,par3 DAG,tak2 |DAG.(KISIM5xBI)|,hara4 |DAG.(KISIM5xGA)|,akan |DAG.(KISIM5xGA)|,ubur |DAG.(KISIM5xIR)|,harax |DAG.(KISIM5xIR)|,ubur3 |DAG.KISIM5x(LU.MASZ2)|,uburx DAH,dah DAH,tah DAM,dam DAM,t,am DAM,tam2 DAR,dar DAR,gun3 DAR,tar2 DAR3,dara3 DARA4,dara4 DE2,de2 DE2,simug DI,de DI,di DI,sa2 DI,silim DI,t,i DIB,dab DIB,dib DIB,t,ib DILMUN,dilmun DIM,dim DIM,tim DIM3,dim3 DIN,din DIN,kurun2 DIN,ti2 DIN,tin |DIN.TIR|,babilax |DIN.TIR|,gamun DIR,dir DIR,diri DISZ,1(disz) DISZ,1/2(disz) DISZ,1/3(disz) DISZ,2(disz) DISZ,2/3(disz) DISZ,3(disz) DISZ,4(disz) DISZ,5(disz) DISZ,5/6(disz) DISZ,6(disz) DISZ,7(disz) DISZ,8(disz) DISZ,9(disz) DISZ,disz DISZ,esz4 DISZ,gesz2 DISZ,n(disz) DISZ@v,1/3(disz@v) DISZ@v,2(disz@v) DISZ@v,2/3(disz@v) DISZ@v,4(disz@v) DISZ@v,7(disz@v) DISZ@v,8(disz@v) DISZ@v,9(disz@v) DU,de6 DU,du DU,gen DU,gub DU,kasz5 DU,kux DU,lah6 DU,ra2 DU,re6 DU,sza4 DU,t,u3 DU,tu3 DU,tum2 |DU.DU|,lah5 DU6,du6 |DU6.DU|,e11 DUB,dub DUB,kiszib3 DUB,mes2 |DUB.NAGAR|,tibira DUB2,dub2 DUG,dug DUG,epir DUG,gurun7 DUG,kurun3 |DUG.SILA3.BUR|,bahar2 |DUG.SILA3.BUR|,urx DUGUD,dugud DUL,dul DUL3,dul3 DUL3,kusz2 DUL3,sumur DUL3,sur2 DUL3,szur2 DUN4,dul4 DUN4,dun4 DUN4,szudul4 DUR,dur DUR,tur2 E,e E2,‘a3 E2,bit E2,e2 |E2.NUN|,agrun |E2xGAN2|, |E2xSZE|,kax |E2xU|, |E2xUD|, EDIN,bir4 EDIN,edin EDIN,ru6 |EDIN.A.LAL|,ummux |EDIN.A|,ummux |EDIN.LAL.A|,ummux |EDIN.LAL|,ummux |EDIN.NA.A.LAL|,ummux EGI2,egir3 EGIR,egir EL,el EL,sikil EME,eme EN,en EN,ru12 EN,uru16 |EN.GI|,engizx |EN.KID|,nibru |EN.ME.GI|,engiz |EN.ME.LI|,ensi |EN.NUNUZ.ZI.AN.SZESZ.KI|,zirru |EN.TI|,ebih EN2,en2 ENGUR,engur ENGUR,namma ENGUR,zigum ENGUR,zikum |ENGUR.A|,ix |(ENxME).LI|,ensi3 |ENxX|, EREN,erin EREN,szesz4 ERIM,bir3 ERIM,erin2 ERIM,rin2 ERIM,surx ERIM,zalag2 ERIM4,erim4 ESIR2,esir2 ESZ,ba3 ESZ,es2 ESZ,esz ESZ5,esz5 ESZ5,esza5 ESZE3,1(esze3) ESZE3,2(esze3) ESZE3,n(esze3) EZEN,ezem EZEN,sir3 EZEN,szer3 EZEN@g,gir11 EZEN@g,hir EZEN@g,kesz2 |EZENxA|,asila3 |EZENxKAR2|, |EZENxLA|,gubalag |EZENxSIG7|,kisig2 |EZENxX|, GA,ga GA,gur11 GA,ka3 GA,qa2 |GA.KAD3|,peszx GA2,ba4 GA2,ga2 GA2,ge26 GA2,mal GA2,pisan GA2,sza13 |GA2@s|, |GA2xASZ2|,gazi |GA2xBU|, |GA2xGAG|,am4 |GA2xGI|,gurdub |GA2xGI4|,gurdub2 |GA2xGIR3|, |GA2xKASKAL|,me7 |GA2xKID2|,dan3 |GA2xME|, |GA2xMUN|,munu3 |GA2xSIG7|, |GA2xX|, GAB,du8 GAB,duh GAB,gab GAB,gaba |GAB.LISZ|,asalx GAD,gada |GAD.KID.SI|,akkil GAG,da3 GAG,du3 GAG,gag GAG,kak GAG,ru2 GAL,gal |GAL.BUR2|,uszumgal |GAL.NI|,szandana GAL2,kal2 GALAM,galam GALAM,sukud GALAM,ubi GAM,gam GAM,gur2 GAM,gurum GAM3,gam3 GAM3,zubi GAN,gan GAN,he2 GAN,udul7 GAN2,al3 GAN2,gan2 GAN2,karx GAN3,ga3 GANUN,ganun GAR2,gara2 GAR3,gar3 GAR3,qar |GAxU|, |GAxX|, GAZ,gaz GAZ,kas3 GAZ,naga3 |GE23(ASZ@t)|,esz18 GEME2,geme2 GESZ,6(gesz) GESZ'U,1(gesz'u) GESZ'U,2(gesz'u) GESZ'U,3(gesz'u) GESZ'U,4(gesz'u) GESZ'U,5(gesz'u) GESZ'U@c,1(gesz'u@c) GESZ'U@c,2(gesz'u@c) GESZ2,1(gesz2) GESZ2,2(gesz2) GESZ2,3(gesz2) GESZ2,4(gesz2) GESZ2,5(gesz2) GESZ2,6(gesz2) GESZ2,7(gesz2) GESZ2,8(gesz2) GESZ2,9(gesz2) GESZ2,n(gesz2) GESZ2@c,1(gesz2@c) GESZ2@c,2(gesz2@c) GESZ2@c,3(gesz2@c) GESZ2@c,4(gesz2@c) GESZ2@c,5(gesz2@c) GESZ2@c,6(gesz2@c) GESZ2@c,8(gesz2@c) GESZ2@c,9(gesz2@c) GESZTIN,gesztin |GESZTINxKUR|,ildag4 GI,ge GI,gi GI,sig17 |GI.NA.AB.DU|,szutumx |GI.NA.AB.TUM|,szutum2 |GI.NA.TUM|,szutumx GI4,ge4 GI4,gi4 GI4,qi4 GIBIL2,gibil2 GIDIM,gidim GIG,gig GIGIR,gigir GIL,gil GIM,dim2 GIM,gi18 GIM,gin7 GIM,szitim GIN2,aga3 GIN2,dux GIN2,gin2 GIN2,nirx GIN2,t,u |GIN2@n|,du5 GIR,bisz GIR,gir GIR,ha6 GIR,kir GIR,pesz GIR,qir GIR2,ad2 GIR2,gir2 GIR2@g, GIR2@g,addu3 GIR2@g,kiszi17 GIR2@g,ul4 GIR3,er9 GIR3,gir3 GIR3,giri3 GIR3,ne3 GIR3,szakkan2 GIR3,ug2 |GIR3.ARAD|,szagina |GIR3.ARAD|,szakkan6 |GIR3@s|, |GIR3x(LU.IGI)|,lulim |GIR3xKAR2|,gir16 GIR4,gir4 GISZ,es GISZ,ez GISZ,gesz GISZ,gis GISZ,is GISZ,is, GISZ,iz |GISZ.BIL2|,pil3 |GISZ.KUSZU2|,umma |GISZ.MI|,gissu |GISZ.PI.TUG2|,gesztu3 |GISZ.TUG2.PI.KAR|,azlag5 |GISZ.TUG2.PI|,gesztu2 |GISZ.xLU2|, |GISZ.xSZU|, |GISZ.xX|, GISZGAL,geszgal GISZGAL,u18 GISZGAL,ulu3 |GISZxSZU|, GU,gu GU,ku8 GU,qu3 GU2,gu2 |GU2xESZ|, GU4,esztub GU4,gar4 GU4,gu4 |GU4xSZE|, GU7,gu7 GUG,gug GUG2,gar5 GUG2,gug2 GUG2,lu3 GUL,gul GUL,kul2 GUL,sun2 GUR,gur GUR,qur GUR7,guru7 GUR8,gur8 GUR8,qur8 GUR8,uru5 GURUN,gurun HA,ha HA,ku6 HA,sah7 HA,zah3 |HA.A|,kuara |HA.A|,zah2 HA@t, HAL,hal HAR,ar3 HAR,har HAR,hur HAR,kikken HAR,kin2 HAR,mur HAR,unux HAR,ur5 |HAR.HAR|,kikken2 HASZHUR,haszhur HI,di2 HI,du10 HI,dub3 HI,he HI,hi HI,t,a3 |HIxDISZ|, |HIxSAR|, |HIxU.NE|, |HIxU|, |HIxX|, HU,hu HU,muszen HU,rex HU,rix HU,talx |HU.NA2|,sa4 |HU.NA2|,sze21 HUB,tu10 HUB,tun HUB2,hub2 HUB2,tu11 HUL,hul HUL2,hul2 HUL2,ukusz2 HUSZ,husz I,i IA,ia IA2,i2 IA2,ia2 IB,dara2 IB,eb IB,ep IB,ib IB,ip IB,urta IDIGNA,dalla IDIGNA,idigna IG,eq IG,gal2 IG,ig IG,ik IG,iq IGI,bat5 IGI,gi8 IGI,igi IGI,lim IGI,sze20 IGI,szi |IGI.DU|,palil |IGI.DUB|,agrig |IGI.DUB|,geszkim |IGI.ERIM|,gurumx |IGI.GAG|,dala2 |IGI.GAG|,szukur |IGI.NAGAR.BU|,ildu2 |IGI.NIG2|,gurum2 |IGI.SZE3.DU.ERIM|,ildu |IGI.SZE3.DU|,palil2 IKU,1(iku) IKU,1/2(iku) IKU,1/4(iku) IKU,1/8(iku) IKU,2(iku) IKU,3(iku) IKU,4(iku) IKU,5(iku) IKU,n(iku) IKU@c,1(iku@c) IKU@c,1/2(iku@c) IKU@c,2(iku@c) IKU@c,3(iku@c) IKU@c,5(iku@c) IL,il IL2,dusu IL2,ga6 IL2,gur3 IL2,il2 |IL2.DUB2|,sanga4 |IL2.MA2.DUB2|,sanga2 ILLAT,illat |ILxKAR2|,el4 |ILxKAR2|,il8 IM,em IM,im IM,iszkur IM,karkar IM,ni2 IM,szeg7 |IM.A.AN|,szeg14 |IM.A|,szegx |IM.MI|,anzux IMIN,imin |IMxKAR2|, |IMxKID2|,kid7 IN,en6 IN,in IN,isin2 IR,er IR,ir |ISIM5xGUG2|, ISZ,es2 ISZ,is' ISZ,is2 ISZ,isz ISZ,sahar ITI,iti KA,du11 KA,giri17 KA,gu3 KA,i5 KA,inim KA,ka KA,pi4 KA,t,u6 KA,zu2 KA,zuh |KA.DI|,isztaran |KA.UD|,immax KA2,ka2 |KA2.AN.RA|,babila2 |KA2.AN|,babila |KA2.GAL|,abul KAB,gab2 KAB,gub3 KAB,kab KAD2,kad2 KAD3, KAD3,kad3 KAD4,kad4 KAD4,kara4 KAD4,pesz5 KAD5,kad5 KAD5,pesz6 KAL,dan KAL,esi KAL,gurusz KAL,kal KAL,lamma KAL,reb KAL,rib KAL,sig15 |KAL.KAL|, KAM,gam2 KAM,kam KAM,tu7 KAM,udul2 |KAMxU|, KAR,kar KAR2,ilx KAR2,kar2 KASKAL,bu2 KASKAL,esz8 KASKAL,harran KASKAL,ir7 KASKAL,kas KASKAL,kaskal KASKAL,kasz2 |KASKAL.BU|,danna KASZ4,gir5 KASZ4,girim2 KASZ4,kas4 KASZ4,kasz4 KASZ4,rim4 |KAxBAD|,usz11 |KAxGA|,sub |KAxSAR|,kax |KAxSZA|,mu13 |KAxSZE|,tukur2 |KAxSZU|,szu12 |KAxU2|,uzug5 |(KAxUD).BAR|,zabar3 |KAxUD|,imma |KAxX|, KESZ3,kesz3 KI,ge5 KI,gi5 KI,ki KI,qe2 KI,qi2 |KI.A|,pesz10 |KI.AN|, |KI.BI.NIG2|,geszbun |KI.BI|,geszbun2 |KI.KAL|, |KI.LAM|,ganba |KI.LU.SZE3|,ugnimx |KI.NA.AB.DAM|,szutumx |KI.NA.AB.TUM|,szutumx |KI.NE|,zi7 |KI.SU.LU.KI.NIG2|,ugnimx |KI.SU.LU.NIG2|,ugnimx |KI.SU.LU.SZE3.NIG2.RA|,ugnimx |KI.SU.LU.SZE3.NIG2|,ugnim |KI.SU.LU.SZE3.NIG2|,ugnimx |KI.SU.LU.SZE3|,ugnimx |KI.SU.LU.SZU.NIG2|,ugnimx |KI.SU.NIG2.RA|,ugnimx |KI.SU.ZA.LU.SZE3|,ugnimx |KI.UD|,kislah KIB,dag3 KIB,hul3 KIB,liru3 KIB,szennur KIB,ul3 KIB@s, KID,ge2 KID,ke4 KID,kid KID,kit KID,kup4 KID,lil2 KID,suh4 |KID.SZU2.MA2|,murux KID2,kid2 KID2,tak4 KIN,gur10 KIN,kin KIN,sag11 KINDA,kinda |KINxUD|, KIR2,szem3 KIR2,ub3 |KIR2&KIR2|, KIR6,szem5 KISAL,kisal KISAL,par4 KISIM5, |KISIM5x(TUG2.HI)|, |KISIM5xBI|, |KISIM5xGA|, |KISIM5xGAG|, |KISIM5xGUG2|, |KISIM5xIR|, |KISIM5xNE|, |KISIM5xX|, KISZ,kisz KU,bi7 KU,bu7 KU,dab5 KU,dur2 KU,gu5 KU,ku KU,qu2 KU,suh5 KU,tibirx KU,tukul KU,tusz KU,ugu4 |KU.AN|,mitum |KU.GUL|, |KU.KU|,durunx |KU.NIG2|,guzza KU3,ku3 |KU3.AN|,azag |KU3.AN|,azag KU7,kuruszda KUM,gazx KUM,gum KUM,kum KUM,kun3 KUM,nag4 KUM,naga4 KUM,qu KUM,qum KUN,kun KUR,gen3 KUR,gin3 KUR,kur KUR,mat KUR,qur2 KUSZU2,uh3 |KUxNIG2|, |KUxX|, KWU081,ad7 KWU082,ad6 KWU083,ad8 KWU147,kux KWU161, KWU173, KWU276, KWU289, KWU318, KWU318,hirinx KWU354,lumx KWU422, KWU435, KWU442, KWU443, KWU453, KWU474, KWU475, |KWU475xBI|, KWU491, KWU509,sagx KWU518, KWU543, KWU544, KWU636,kux KWU713, KWU715, KWU729, KWU733, KWU733,egirx KWU745,szimx KWU752,szimx KWU822,kuruszdax KWU844,dagx KWU858,dux KWU879, KWU893, KWU896,erinx LA,la LA,szika LAGAB,gur4 LAGAB,hab LAGAB,kil LAGAB,kilib LAGAB,lagab LAGAB,lugud2 LAGAB,nigin2 LAGAB,rin |LAGAB.KUL|,esir |LAGABx(BAD&BAD)|,dabx |LAGABx(DISZ+(BAD&BAD))|,dibx |LAGABxAN|,ama6 |LAGABxASZ2|, |LAGABxGU4|,dabx |LAGABxSZA3|, |LAGABxSZU|, |LAGABxUD@g|, |LAGABxX|, LAGAR,lagar |LAGARxZA|, LAH4,lah4 LAH4,re7 LAH4,su8 LAHTAN,lahtan LAHTAN2,lahtan2 LAL,la2 LAL,suru5 |LAL.LAGAB|,nanga2 |LAL.LAGAB|,szur5 |LAL.LAGAB|,uszur4 |LAL.SAR|,nigin9 |LAL.SAR|,uszur2 |LAL.TUG2|,uszurx LAL2,lal2 |LAL2.DU|,uku2 |LAL2.LAGAB|,nanga |LAL2.LAGAB|,szur6 |LAL2.LAGAB|,uszur3 |LAL2.SAR|,nigin8 |LAL2.SAR|,szur4 |LAL2.SAR|,uszur |LAL2.TUG2|,uszurx LAL3,alamusz LAL3,lal3 LAM,lam |LAMxKUR.RU|,aratta LI,en3 LI,gub2 LI,le LI,li |LI@LI|, LIBISZ,lipisz LIL,kux LIL,lil LIL,szax LIMMU2,limmu2 LISZ,dili2 LISZ,lisz LU,lu LU,udu |LU.HUL2|,gukkal |LU.SZE3.NIG2.KI|,ugnimx LU2,lu2 |LU2.SU.A|,szimaszgi2 |LU2.SU|,szimaszgi |LU2&LU2|, |LU2xGA2|, |LU2xKAR2|,sze29 |LU2xX|, LUGAL,lugal LUGAL,szar3 LUH,lah3 LUH,luh LUH,sukkal LUL,ka5 LUL,lu5 LUL,lugx LUL,lul LUL,nar LUL,pah LUL.DUB2,tigi2 |LUL.SZE|, LUM,gum2 LUM,guz LUM,hum LUM,lum LUM,murgu2 LUM,num2 |LUxBAD|,ad3 |LUxX|, MA,ma MA,pesz3 MA2,ma2 MAH,mah MAH,szutur MAN,man MAN,min3 MAN,nesz MAN,tabx MAR,mar MASZ,ba7 MASZ,mas MASZ,masz |MASZ.EN.GAG|, MASZ2,masz2 MASZKIM,maszkim |MAxKAR2|, ME,iszib ME,me |ME.AD.KU3|,szennux |ME.NUN.TAG|,gaszamx ME3,me3 MEN,men MES,kiszib MES,mes MI,ge6 MI,me2 MI,mi MI,s,il2 |MI.MI|,kukku2 MIN,min MIR,aga MIR,mer MIR,mir MIR,nimgir |MIR.ZA|,nirx MU,mu MU,muhaldim |MU.BU|,mudra MUD,mud MUD3,mud3 MUG,mug MUL,mul MUL,suhub2 MUN,mun MUNU4,munu4 MUNUS,gal4 MUNUS,mi2 MUNUS,mu10 MUNUS,munus MUNUS,sal MUNUS,szal |MUNUS.ANSZE|,eme3 |MUNUS.HUB2.DU|,rigx |MUNUS.HUB2|,eme5 |MUNUS.LA|,murub |MUNUS.LAGAR|,murub2 |MUNUS.ME|,lukur |MUNUS.SIG2|,nin10 |MUNUS.SILA4|,kir11 |MUNUS.SZE3|,egi2 |MUNUS.USZ|,nita3 MURGU,egir5 MURU2,muru2 MURU2,nesag MUSZ,musz MUSZ,nerah MUSZ,s,ir MUSZ,s,ur2 |MUSZ&MUSZ|,ri8 MUSZ2,musz2 MUSZ2,suh MUSZ2,tiszpak MUSZ3,inanna MUSZ3,musz3 MUSZ3,sze23 |MUSZ3.AB|,zabala5 |MUSZ3.EREN|,szuszin |MUSZ3.TE.UNUG|,zabalax |MUSZ3.UNUG.ZA|,zabalax |MUSZ3.UNUG|,zabala3 |MUSZ3.ZA.UNUG|,zabala4 |MUSZ3.ZA|,szuba3 |MUSZ3xA|,sze12 |MUSZxGAD|, NA,na NA2,na2 NA2,nu2 NA4,na4 NAB,nab NAG,gab3 NAG,kab2 NAG,na8 NAG,nag NAGA,erisz2 NAGA,naga NAGA,nisaba2 NAGAR,alla NAGAR,bulug4 NAGAR,ildux NAGAR,nagar |NAGAR.BU|,ildu3 NAM,bir5 NAM,nam NAM,sim NAM,sin2 NAM2,nam2 NE,bar7 NE,be7 NE,bi2 NE,bil NE,de3 NE,ge9 NE,gibil4 NE,gum3 NE,izi NE,kum2 NE,lam2 NE,lem4 NE,li9 NE,ne NE,pi5 NE,pil NE,qum2 NE,szarx NE,sze6 NE,zah |NE.GI|,gibil6 |NE.RU|,erim2 |NE.RU|,rim3 NI,i3 NI,ia3 NI,le2 NI,li2 NI,ne2 NI,ni NI,zal NIG,nig NIG2,gar NIG2,limmu NIG2,nig2 NIG2,ninda NIG2,szu7 |NIG2.MUNUS.LAL.SAG|, |NIG2.MUNUS.SAG.LAL|, |NIG2.SAG.LAL.MUNUS|, |NIG2.SZA3.A|,kadra |NIG2.SZA3|,kadra2 NIGIN,kilib3 NIGIN,nigin NIGIN3,nigar NIGIN3,nigin3 NIGIN4, NIGIN4,nigin4 NIM,dih3 NIM,elam NIM,nim NIM,num |NIM@g|, NIMIN,nimin NIN,erisz NIN,nin NIN9,nin9 NINA,nansze NINA,nina NINDA2,ninda2 NINDA2,sax |NINDA2x(SZE.1(ASZ))|,1/3(|NINDA2x(SZE.1(ASZ))|) |NINDA2x(SZE.2(ASZ))|,2/3(|NINDA2x(SZE.2(ASZ))|) |NINDA2x(SZE.2(ASZ))|,sax |NINDA2x2(ASZ)|,sax |NINDA2xAN|,sax |NINDA2xGU4|,indagra |NINDA2xNE|,ag2 |NINDA2xSZE|,sa10 |NINDA2xU|, NINNI5,ninni5 NINNU,ninnu NIR,ner NIR,nir NIR,szer7 NU,nu NU,ul2 NU11,nu11 NUMUN,kul NUMUN,numun NUN,eridu NUN,nun NUN,s,il |NUN.ME.PU3|,abgal2 |NUN.ME.TAG|,gaszam |NUN.ME|,abgal NUNDUM,nundum NUNUZ,nida NUNUZ,nunuz |NUNUZ.(KISIM5x(TUG2.HI))|, |NUNUZ.(KISIM5xGAG)|, |NUNUZ.(KISIM5xGUG2)|, |NUNUZ.(KISIM5xNE)|,lahtan4 |NUNUZ.(KISIM5xX)|, |NUNUZ.AB2x(BI.ME)|, |NUNUZ.AB2xGUG2|, |NUNUZ.AB2xX|, NUSKA,nusku PA,ba2 PA,gidri PA,had PA,hat, PA,hendur PA,kun2 PA,lug2 PA,mu6 PA,pa PA,sag3 PA,ugula |PA.AN|,garza |PA.DAG.(KISIM5xGAG)|,gabar |PA.GAN|,sag2 |PA.HUB2.DU|,rig7 |PA.HUB2|,rig8 |PA.MUNUS.HUB2.DU|,rigx |(PA.NIG2)@(PA.NIG2)|,karadin3 |PA.TE.SI|,ensi2 |PA.URU|, PAD,kur6 PAD,pad PAD,szuku |PAD.AN.MUSZ3|,nidba |PAD.MUSZ3|,nidba2 PAD3,pa3 PAN,ban PAN,pan PAP,kur2 PAP,pa4 PAP,pap |PAP.E|,pa5 PESZ2,kilim PESZ2,pesz2 PI,be6 PI,bi3 PI,gesztu PI,neda PI,pe PI,pi PI,wa PI,we PI,wi PI,wu PIRIG,pirig |PIRIG.TUR|,nemurx PU3,bu3 PU3,pu3 PU3,szud3 |PU3.SZA|, RA,ra REC344, RI,dal RI,de5 RI,hux RI,muszenx RI,re RI,ri RI,rig5 RI,tal RU,ilar RU,ru RU,szub SA,sa SA6,geszimmar SA6,sa6 SAG,sa12 SAG,sag SAGSZU,sagszu |SAGxDU|,sagdu |SAGxGAG|,muh2 |SAGxNI|, |SAGxSIG7|, SAHAR,szusz3 SAR,kiri6 SAR,mu2 SAR,nisi SAR,sakar SAR,sar SAR,sza8 SAR,szar SI,s'i SI,se SI,si |SI@s|, SIG,epig SIG,se11 SIG,sig SIG2,siki |SIG2.SUHUR|,munsub SIG4,egir6 SIG4,gar8 SIG4,mur7 SIG4,murgu SIG4,sig4 SIG4,szeg12 SIG4,szix SIG5,saga SIG7,hirinx SIG7,imma3 SIG7,se12 SIG7,sig7 SIG7,szex SIG7,ugur2 SIG7,zex |SIK2.BU|,mudra5 SILA3,qa SILA3,sal4 SILA3,sila3 SILA3,szal2 |SILA3.SZU.GAB|,sagi SILA4,sila4 SIPA,sipa SISKUR,siskur |SISKUR.SISKUR|,siskur2 SU,kusz SU,s'u SU,su |SU.A|,aktum2 |SU.KI.LU.SZE3.KI|,ugnimx |SU.KU.SZE3.KI.NIG2.RA|,ugnimx |SU.KUR.RU|,sud3 |SU.KUR.RU|,szuruppak |SU.KUR|,sudx |SU.LU.SU.KI.NIG2|,ugnimx SU4,si4 SU4,su4 SU6,mangaga SU6,su6 SU7,su7 SUD,su3 SUD,sud |SUD.NUN.SZE.SZE3|,samanx SUD2,szita3 SUG,ambar SUG,bugin SUG,sug SUH3,suh3 SUHUR,suhur SUHUSZ,suh6 SUHUSZ,suhusz SUM,se3 SUM,sum SUM,szum2 SUM,zar3 SUR,sur SUR3,sur3 |(SUxKUR).RU|,sudx SZA,en8 SZA,sza SZA3,sza3 |SZA3xX|, SZAB,sab SZAB,szab SZABRA,szabra SZAGAN,saman4 SZAGAN,szagan SZAGAN,szakkan SZAR'U,1(szar'u) SZAR'U,2(szar'u) SZAR'U,3(szar'u) SZAR'U,4(szar'u) SZAR'U,5(szar'u) SZAR2,1(szar2) SZAR2,2(szar2) SZAR2,3(szar2) SZAR2,4(szar2) SZAR2,5(szar2) SZAR2,6(szar2) SZAR2,7(szar2) SZAR2,8(szar2) SZAR2,9(szar2) SZAR2,szar2 SZAR2@c,1(szar2@c) SZARA2,agar2 SZARA2,szara2 SZARGAL,1(szargal){gal} SZARGAL,2(szargal){gal} SZARGAL,3(szargal){gal} SZARGAL,4(szargal){gal} SZARGAL,5(szargal){gal} SZARGAL,8(szargal){gal} SZARGAL,9(szargal){gal} SZE,niga SZE,sze |SZE.KIN|,gurx |SZE.KIN|,sagx |SZE.NAGA|,nisaba |SZE.SZE.KIN|,gurx |SZE.SZE3.NUN.BU|,saman3 |SZE.TIR|,asznan SZE3,egi SZE3,egir2 SZE3,esz2 SZE3,gi7 SZE3,hun SZE3,sze3 SZE3,ub2 SZE3,zi3 |SZE3.BU.NUN.SZE3.TU|,saman2 |SZE3.MAH|,ebih2 |SZE3.SZE|,dabin SZEG9,kiszi6 SZEG9,szeg9 SZEN,dur10 SZEN,rug SZEN,szen SZESZ,mun4 SZESZ,ses SZESZ,szesz SZESZ,uri3 |SZESZ.AB|,uri5 |SZESZ.KI|,nanna |SZESZ.UNUG|,uri2 SZESZ2,szesz2 SZID,alal2 SZID,gir13 SZID,ka9 SZID,lag SZID,lak SZID,nesag2 SZID,sag5 SZID,sanga SZID,sze14 SZID,szid SZID,szit SZID,sziti SZID,zag3 |SZIDxA|,pisan3 SZILAM,szilam SZIM,bappir2 SZIM,lunga SZIM,mud5 SZIM,szembi2 SZIM,szim |SZIMxA|,lunga2 |SZIMxAN|, |SZIMxKUSZU2|, |SZIMxNIG2|,bappir |SZIMxNIG2|,birx |SZIMxNIG2|,bulugx |SZIMxNIG2|,lunga3 |SZIMxPI|, |SZIMxSIG7|,szembi |SZIMxX|, SZINIG,szinig SZIR,asz7 SZIR,aszgi SZIR,szir SZIR,szur3 |SZIR.BUR.LA|,lagasz |SZIR.BUR|,buru4 SZITA,szita SZITA2,szita2 SZITA3,sud2 SZITA3,udug2 SZITA4,szita4 SZU,szu |SZU.BULUG3|,geszba |SZU.KAD4|,peszx |SZU.KAL|,liru |SZU.LAL.TUR|,tukumx |SZU.NAGA|,tu5 |SZU.NIG2.TUR.LAL|,tukum |SZU.NIG2.TUR|,tukumx |SZU.NIG2|,tukumx |SZU.TUR|,tukumx |SZU+LAGAB|, |SZU+LAGAB|,rinx |SZU+NIGIN|, SZU2,szu2 |SZU2.E2|, |SZU2.MUL|,kunga SZUBUR,szubur SZUL,dun SZUL,dur9 SZUL,szah2 SZUL,szul TA,ta TAB,tab TAG,da6 TAG,s'um TAG,sub6 TAG,szum TAG,tag TAG,tibir TAG,tuku5 |TAG.SZU|,tibir2 |TAG.TAG|,ziz5 TAR,hasz TAR,ku5 TAR,sila TAR,tar |TAxASZ2|, |TAxSZE|, |TAxU|, TE,de4 TE,gal5 TE,karx TE,te TE,temen TE,unux |TE.AB|,unu6 |TE.MUSZ3|,unux |TE.UNUG|,unu2 |TExX|, TI,de9 TI,di3 TI,t,i3 TI,te9 TI,ti TI2,t,i2 TIR,gamun2 TIR,ninni8 TIR,ter TIR,tir |(TIR.GAD.NIG2)@(TIR.GAD.NIG2)|,karadin TU,du2 TU,ku4 TU,t,u2 TU,tu |TU.NIR|,asalx TU6,mu7 TU6,tu6 TUG2,azlag2 TUG2,mu4 TUG2,taskarin TUG2,tug2 TUG2,umusz |TUG2.HI|, |TUG2.NUN|, |TUG2.UD|,azlag TUG5,dul5 TUK,du12 TUK,tuku |TUKxUD|, TUL2,bu4 TUL2,burx TUL2,gigir2 TUL2,hab2 TUL2,pu2 TUL2,t,ul TUL2,tul2 TUM,dum TUM,eb2 TUM,ib2 TUM,ip2 TUM,t,um TUM,tu4 TUM,tum |TUM@s|, TUM3,tum3 TUR,banda3 TUR,di4 TUR,dumu TUR,tur |TUR.SZE3|,kun5 |TUR.USZ|,ibila TUR3,immalx TUR3,malx TUR3,szilamx TUR3,tur3 U,1(u) U,2(u) U,3(u) U,4(u) U,5(u) U,bur3 U,n(u) U,szu4 U,u |U.EDIN|,bahar3 |U.EN|, |(U.PA.NIG2)@(U.PA.NIG2)|,karadin5 U@c,1(u@c) U@c,2(u@c) U@c,3(u@c) U@c,4(u@c) U@c,5(u@c) U2,ba6 U2,kusz3 U2,u2 |U2.SA|,dida U3,durux U3,libir U3,u3 U5,u5 U6,u6 U8,dabx U8,u8 |U8+HUL2|, UB,ar2 UB,ub UB,up |UB.ME|,umma2 UB5,ub5 UBARA,ubara UD,babbar UD,bar6 UD,bir2 UD,dag2 UD,had2 UD,lah UD,tam UD,tu2 UD,u4 UD,ud UD,ut UD,utu UD,zalag |UD.DU|,e3 |UD.KA.BAR|,zabar |UD.KIB.NUN|,buranun |UD.KIB.NUN|,zimbir |UD.MA2.NINA.TAG|,sirara3 |UD.MA2.NINAx.KI.TAG|,sirara6 |UD.MUNUS.HUB2|,emerah |UD.NUN.KIB|,buranunx |UD.NUN.KIB|,zimbirx |UD.NUN|,adab |UD.UD|,babbar2 |UD.UD|,dadag |UD.UNUG|,larsa UD@g,muru13 UDUG,udug UDUN,udun |UDxX|, UG,pirig3 UG,ug UG,uk UG,uq |UG@g|, UGU,ugu UH2,akszak UH2,uh2 UKKEN,ukken UL,du7 UL,ul UM,dih2 UM,um |UM.ME|,ummeda UMBIN,umbin UMBISAG2,alal UN,kalam UN,ug3 UN,un UNUG,aba4 UNUG,eri11 UNUG,gun4 UNUG,unu |UNUG.MUSZ3.ZA|,zabalax UR,dulx UR,lik UR,tesz2 UR,ur UR@g, UR@s,dul9 UR@s,szudul5 UR2,ur2 UR2@g, |UR2x(A.HA)|,urumx |UR2x(A.NA)|, |UR2xA|, |UR2xASZ2|, |UR2xGAD|, |UR2xHA|,urumx |UR2xKAL|, |UR2xKAR2|, |UR2xPA|, |UR2xU2.ASZ|,urum2 |UR2xU2|,urumx |UR2xUD|, |UR2xX|, |UR2xZI|, UR3,ur3 UR3,uru12 UR4,ur4 URI,kinda2 URI,tilla URI,uri URU,iri URU,re2 URU,ri2 URU2,uru2 URUDU,da5 URUDU,dab6 URUDU,uruda |URUDUxESZ|, |URUxA|,ru14 |URUxA|,urua |URUxGU|,gur5 |URUxGU|,szakir |URUxKAR2|,uru11 |URUxKI|, |URUxTU|,szeg5 |URUxX|, |URxA|,szudulx |URxX|, USAN,sub3 USAN,usan USAN2,usan2 USAN3,usan3 USZ,gesz3 USZ,nita USZ,us2 USZ,usz |USZ.KU|,gala |USZ.SA|,dida2 |USZ@g|, |USZxKID2|,dan6 |USZxKUR|,geszx |USZxSA|, |USZxX|, UTU2,utu2 UTUL12,utul12 UTUL5,udul5 UZ,us UZ,uz UZ3,ud5 UZ3,uz3 UZU,uzu X,x ZA,limmu5 ZA,s,a ZA,sa3 ZA,za |ZA.GIN2|,nir2 |ZA.MIR|,nir7 |ZA.MUSZ2.UNUG|,zabala |ZA.MUSZ2|,szuba |ZA.MUSZ3.UNUG|,zabala2 |ZA.MUSZ3|,szuba2 |ZA.NIM|,ner3 |ZA.NIM|,nir3 ZA@45,ad4 ZADIM,zadim ZAG,za3 ZAG,zaq |ZAG.HA|,enku ZAH3,zah3 ZAR,bul5 ZAR,zar ZI,s,e2 ZI,s,i2 ZI,se2 ZI,si2 ZI,ze ZI,zi |ZI&ZI|, |ZI&ZI.LAGAB|,gug4 ZI2, ZI2,s,e ZI2,s,i ZI2,ze2 ZI2,zi2 ZIB,zib ZU,s,u2 ZU,su2 ZU,zu |ZU.AB|,abzu ZUEN,suen ZUM,rig2 ZUM,s,u ZUM,s,um ZUM,zum |ZUM.SI|,garigx ZUM2,garig2

ur3-words.md

a A ...-a ...-a-... a-... a-...-a a-...-asz2 a-...-bi-ga-du10 a-...-ga a-...-ga-kam a-...-gi4 a-...-ka a-...-kam a-...-ke4 a-...-ma a-...-ra a-...-siskur2-sze-... a-...-x a-...-x-ta a-(x)-la a-(x)-szi-... a-{d}{asz}asz7-gi4-pa3-da a-{d}amar-{d}suen-zi-sza3-gal2 a-{d}nin-tu a-{da}dam-szah2-ta a-{gesz}balag-a a-{gesz}banszur-ra a-{gesz}banszur-ra-ka-sze3 a-{gesz}banszur-ra-sze3 a-{gesz}kiri6-gar3-szum{ki}-ka ...-a-a a-a a-a-... a-a-...-ga a-a-...-szu a-a-...-ta a-a-{d}nanna-ar-kal a-a-{d}nanna-ar-kal-la a-a-a a-a-a-me a-a-ab-ba a-a-ad a-a-ar a-a-ba-BAD a-a-bad3 a-a-bi a-a-bu-um-ma a-a-da a-a-da-e-x a-a-dim2-alan a-a-dingir a-a-dingir-mu a-a-dingir-mu-sze3 a-a-dingir-ra a-a-dingir-ta a-a-du-gal2 a-a-du-nu2 a-a-du10-ga a-a-du10-ga-ra a-a-du6-lu5-la a-a-e a-a-e11-da a-a-ga a-a-ga-mu a-a-ga-x a-a-gi-na a-a-gi-na-ta a-a-gi7-ir a-a-gin7-nu2 a-a-gin7-nu2-kam a-a-gu-ni a-a-ha-ma-ti a-a-i-...-bu a-a-i3-li2 a-a-i3-li2-su a-a-i3-li2-szu a-a-iri-mu a-a-iri-mu-sze3 a-a-ka-da a-a-kal a-a-kal-la a-a-kal-la-bi a-a-kal-la-ka a-a-kal-la-mu a-a-kal-la-ra a-a-kal-la-sze3 a-a-kal-la-ta a-a-ki-da a-a-ki-lu5 a-a-ki-lu5-la a-a-ki:lu5-la a-a-kur-ra a-a-LAGAB a-a-lal3 a-a-lu2-du10 a-a-lu2-du10-a a-a-lu2-u4-{d}en-lil2-la2 a-a-ma a-a-ma-a a-a-ma-an-gi4 a-a-mu a-a-mu-dah a-a-mu-ke4 a-a-mu-na a-a-mu-ra a-a-mu-sag a-a-mu-sze3 a-a-mu-ta a-a-na-tum-e a-a-ne-ne a-a-ni a-a-ni-(x) a-a-ni-szu a-a-ni-szu-sze3 a-a-ni-tum a-a-nu-um a-a-ra a-a-ri-ba-an a-a-ri2-in a-a-si a-a-sza a-a-sza-ta a-a-sza3-mu a-a-sze3 a-a-szu ...-a-a-ta a-a-ta a-a-ta-... a-a-tar-ra a-a-tesz2-mu a-a-ti a-a-tum a-a-u4-su13-sze3 a-a-u4-su3-sze3 a-a-ur-sag a-a-x a-a-x-... a-a-x-(x) a-a-x-x a-a-x{ki}-ta a-a-zi-da a-a-zi-mu a-a-zi-mu-ta a-a-zu a-a2 a-a2-ki-x a-a2-lu-LAGAB-a-de3 a-ab a-ab-... a-ab-{d}inanna a-ab-{d}szul-gi a-ab-a a-ab-ab-x a-ab-ba a-ab-ba-... a-ab-ba-a a-ab-ba-a-ta a-ab-ba-ba-asz-ti a-ab-ba-ba-asz-ti-sze3 a-ab-ba-ba-asz2-ti a-ab-ba-bi a-ab-ba-bi-ta a-ab-ba-gi-na-ta a-ab-ba-gu-la a-ab-ba-ha-ma-ti a-ab-ba-ka a-ab-ba-ka-ke4 a-ab-ba-ka-sze3 a-ab-ba-kal-la a-ab-ba-kal-la-ta a-ab-ba-ki-na-na a-ab-ba-me a-ab-ba-mu a-ab-ba-mu-gin7 a-ab-ba-mu-sze3 a-ab-ba-mu-ta a-ab-ba-ni a-ab-ba-ni-ka a-ab-ba-ni-ta a-ab-ba-sa6-ga a-ab-ba-sa6-ga-ta a-ab-ba-saga a-ab-ba-si2-im-ti a-ab-ba-sze3 a-ab-ba-ta a-ab-ba-za-mu a-ab-ba-zi-mu a-ab-ba-zi-mu-ta a-ab-ba:mu a-ab-ba{ki}-sze3 a-ab-bu-mu a-ab-du10-ga a-ab-e a-ab-gu-la a-ab-gub a-ab-ke4-ne a-ab-kux(KWU147)-ra a-ab-mi-ra-din a-ab-ni-ta a-ab-si a-ab-sze3 a-ab-ta a-ab-tab a-ab-u5-un a-ab-x a-ab-x-mu a-ad-... a-ad-a-bi a-ad-da a-ad-da-a a-ad-da-ad a-ad-da-bad3-ri a-ad-da-bi a-ad-da-hu a-ad-da-ka-ta-am3 a-ad-da-kal-la a-ad-da-mu a-ad-da-sze3 a-ad-du10-ga a-ad-kal-la a-ad-tum a-ag-gesz a-ag2 a-ag2-dam a-ag2-de3-e a-ag2-x ...-a-ah a-ah-{d}utu a-ah-kal-la a-ah-zu a-ak a-ak-de3 a-al-{d}szu-{d}suen a-al-{d}utu-ta a-al-ba-ni-du11 a-al-gu7 a-al-la a-al-la-li2-tum a-al-la-mu a-al-la-mu-sze3 a-al-la-mu-ta a-al-la-ni a-al-la-ra a-al-la-ri a-al-la-ri-x a-al-la-ru a-al-la-ta a-al-li2 a-al-li2-mu a-al-li2-ta a-al-lu-u2 a-al-mu a-al-mu-ta a-al-NI a-al-x-ta a-al-x-x a-al-zu a-am a-am-KU a-am-ma-da-du-a a-am3 a-ama a-ama-la-lum a-ambar-es3-sa2 a-ambar-tur a-ambar{ki} a-ambar{ki}-ta a-AN a-an a-an-... a-an-ba-az a-an-gab2-ta a-an-GAM a-an-i3-li2 a-an-na a-an-na-... a-an-na-a a-an-na-a-mu a-an-na-bi a-an-na-hi-li-bi a-an-na-mu a-an-na-mu-ta a-an-na-ni-tum a-an-na-ti a-an-na-x a-an-ni-mu a-an-x-... a-an-zi-a a-ar-bi a-ar-ha-asz a-ar-KA a-ar-ke4-esz2 a-ar-pa2-talx(HU) a-ar-szi{ki} a-asz-an-ne2 a-asz-gi4-pa3-da-asz a-asz-gi4-pa3-da-ta a-asz-gi5-pa3 a-asz-gi5-pa3-sze3 a-asz-gi5-pa3{ki}-sze3 a-asz7-da a-asz7-gi5 a-at-ta a-at-ti a-at-ti-a ...-a-ba a-ba ...-a-ba-... a-ba-... a-ba-...-sa6 a-ba-{d}...-gin7 a-ba-{d}ba-ba6-gin7 a-ba-{d}dumu-zi a-ba-{d}dumu-zi-gin7 a-ba-{d}EN-... a-ba-{d}en-lil2 a-ba-{d}en-lil2-gi5 a-ba-{d}en-lil2-gin7 a-ba-{d}en-lil2-gin7-sze3 a-ba-{d}en-lil2-gin7-ta a-ba-{d}en-lil2-la2 a-ba-{d}en-lil2-la2-gin7 a-ba-{d}en-lil2-la2-gin7-ta a-ba-{d}gaba-gaba a-ba-{d}lamma-gin7 a-ba-{d}nanna a-ba-{d}nanna-gin7 a-ba-{d}nin-dar-a-gin7 a-ba-{d}nin-gal-gin7 a-ba-{d}nin-gir2-su-gin7 a-ba-{d}nin-mar{ki}-gin7 a-ba-{d}szara2-gin7 a-ba-{d}szara2-gin7-ta a-ba-{d}szara2-ta a-ba-{d}szul-gi-gin7 a-ba-{d}szul-pa-e3-mu-gin7 a-ba-{d}utu-gin7 a-ba-a a-ba-a-a a-ba-a-a-mu a-ba-a-a-mu-gin7 a-ba-a-gal a-ba-a-ge6-i3-gi4-gi4 a-ba-a-si a-ba-a-ta a-ba-a-x a-ba-a-x-... a-ba-a2-gan2-na a-ba-a2-ni-in-zu a-ba-ab-ni a-ba-ad a-ba-ad-da-gin7 a-ba-ad-i3-li2 a-ba-al a-ba-al-bi a-ba-al-la a-ba-al-la-ka a-ba-al-la-sze3 a-ba-al-la-szu-um a-ba-al-la-ta a-ba-al-la(E2) a-ba-al-sze3 a-ba-al-ta a-ba-al-x-x a-ba-al{ki} a-ba-an-da a-ba-an-da-sa2 a-ba-an-hi-x a-ba-an-na-an-zi a-ba-an-ne-an a-ba-an-ne2-in-se3-gi-in a-ba-an-ne2-se3-ge a-ba-ar a-ba-ar-da a-ba-ar-du-uk a-ba-ar-ni-um{ki} a-ba-ba a-ba-ba-tum a-ba-BAD a-ba-bi2-dim2 a-ba-bu-um a-ba-bu-um-sze3 a-ba-da-di a-ba-da-di-me a-ba-da-szu-na a-ba-da-ti-a a-ba-da-x-a a-ba-de2 a-ba-di-a a-ba-di-ba-ni a-ba-di-du-ni a-ba-di-ni a-ba-dingir a-ba-dingir-ga2-gin7 a-ba-dingir-mu-gin7 a-ba-e-ne-gin7 a-ba-ga2 a-ba-gal a-ba-gal-{d}en-lil2 a-ba-gal-{d}en-lil2-la2 a-ba-gal-{d}en-lil2-la2-da a-ba-gal-{d}en-lil2-sze3 a-ba-gal-da a-ba-gal-gu-la a-ba-gal-gu-la-da a-ba-gal-ka a-ba-gal-pisan-i3-szub-ba a-ba-gal-sag-an-na a-ba-gal-ta a-ba-gi a-ba-gi-in a-ba-gi-na-ta a-ba-gin7-nu2 a-ba-gu-ir a-ba-ha-ma-ti a-ba-hu a-ba-i3-da-bi2-ke4 a-ba-i3-da-e3 a-ba-i3-du10-ge a-ba-i3-ni-se3-ge4 a-ba-i3-se-ge4 a-ba-i3-se3-ge a-ba-i3-szum2 a-ba-in-da-an-e3 a-ba-in-da-e3 a-ba-in-da-NE a-ba-kab2-nu-mu-ni-du11 a-ba-ke4 a-ba-ki a-ba-ki-du-ni a-ba-ki-e a-ba-ki-iri-ni a-ba-ki-ni a-ba-ki-ni-bi a-ba-ki-ni-ta a-ba-la a-ba-la-sza a-ba-lu5 a-ba-lugal-mu a-ba-lugal-mu-gin7 a-ba-mi-ni-gi4-gi4 a-ba-mi-ni-SIG7-sze3-gi4-ta a-ba-mu a-ba-na a-ba-na-ak-tum a-ba-na-da a-ba-nam-de6-in a-ba-nam-DU a-ba-nam-tag-in-BAD a-ba-nam-tag-ni a-ba-nam-tum2-mu a-ba-nam-x a-ba-ne-gin7 a-ba-ne-gin7-sze3 a-ba-ne-LAGAB-ta ...-a-ba-ni a-ba-ni a-ba-ni-a a-ba-ni-se3-ge a-ba-ni-se3-ge-e a-ba-nin-gin7 a-ba-nin-mu-gin7 a-ba-pa3 a-ba-pu-um a-ba-ra a-ba-ra-an-na-x a-ba-ra-x-x a-ba-ri a-ba-ri-szum a-ba-sa6 a-ba-sa6-ga a-ba-sa6-ga-ta a-ba-saga a-ba-SIG7-gu-la a-ba-su-na a-ba-sukud a-ba-sumun a-ba-sze-mu-gin7 a-ba-sze3 a-ba-sze3-du-ni a-ba-szesz-mu-gin7 a-ba-szu-an-da-du a-ba-szu-luh-{d}inanna a-ba-szu-na a-ba-szu-na-ta a-ba-ti a-ba-ti-in a-ba-ti-la:da a-ba-u3 a-ba-usz2 a-ba-x a-ba-x-... a-ba-x-ka a-ba-x-nu2 a-ba-x-sze3 a-ba-x-x a-ba-zah3 a-ba-zi-in a-ba-zu a-ba(ZU)-dingir-mu-gin7 a-babbar2 a-babbar2-tum a-bad a-bad-a a-bala a-bala-a a-bala-a-sze3 a-bala-e a-bala-e-ne a-bala-gu a-bala-ma-at a-bala-me a-bala-sze3 a-bala-x a-bappir-sze3 a-bar-nu-um a-bara2 a-bara2-gibil ...-a-bi a-bi a-bi-... a-bi-{d}suen a-bi-{d}utu-szi a-bi-a a-bi-a-a a-bi-a-bi a-bi-a-bi-ih a-bi-a-num2 a-bi-a-ti a-bi-ak{ki} a-bi-bi-a a-bi-da-ba a-bi-dab5-ba a-bi-du10 a-bi-in-za a-bi-la a-bi-ma a-bi-ma-a a-bi-nu-um a-bi-si-im-ti a-bi-si-in-ti a-bi-si2-im-ti a-bi-sza-ru-um a-bi-sza-ru-um-e a-bi-sza-ru-um-e3 a-bi-tum-ta a-bi-x a-bi-za a-bi-zi-im-ti a-bi(GA)-ak{ki} ...-a-bi2 a-bi2 a-bi2-... a-bi2-(x) a-bi2-{d}utu a-bi2-a a-bi2-a-bi-ih a-bi2-a-bi2-ih a-bi2-a-gal a-bi2-a-hi a-bi2-a-li2 a-bi2-a-mu-ti a-bi2-a-ni a-bi2-a-pi-ih a-bi2-a-ta a-bi2-a-ti a-bi2-a-x a-bi2-ba a-bi2-ba-na{ki} a-bi2-ba-ni a-bi2-da a-bi2-da-a a-bi2-dan a-bi2-dingir a-bi2-du10 a-bi2-du10-ta a-bi2-du10-x a-bi2-e-lum a-bi2-e2 a-bi2-i3-li2 a-bi2-in a-bi2-in-gaz a-bi2-is a-bi2-isz-ki-il a-bi2-isz-ki-in a-bi2-ki-in a-bi2-ki-me-am3 a-bi2-la-a a-bi2-la-num2 a-bi2-la-ti a-bi2-li2 a-bi2-li2-a a-bi2-li2-gar3 a-bi2-li2-gi a-bi2-li2-x a-bi2-lum a-bi2-lum-ta a-bi2-ma a-bi2-min a-bi2-na-ni a-bi2-ne-ne a-bi2-nu-a a-bi2-re-s i a-bi2-sa-ad a-bi2-sa-du a-bi2-saga a-bi2-si-di-x a-bi2-si-im-ti a-bi2-si-in-di a-bi2-si-ni-di a-bi2-si-ni-di(KI) a-bi2-si2-im-ti a-bi2-si2-im-ti-da-zi-bi-im a-bi2-si2-im-ti-e a-bi2-si2-im-ti-kam a-bi2-si2-im-ti-ra a-bi2-si2-im-ti-sze3 a-bi2-si2-im-ti-ta a-bi2-szar-(x)-ta a-bi2-szu a-bi2-t a-ab a-bi2-ta a-bi2-tu-kul2-ti a-bi2-tum a-bi2-tum-e a-bi2-tum-za-bi2-... a-bi2-UD a-bi2-UD-ISZ a-bi2-x a-bi2-x-x a-bi2-zabala3{ki} a-bi2-zu a-bi2-zu-zi a-bi2{ki} a-bi2{ki}-sze3 a-bi3-du10 a-bil2-ge-en8 a-bil2-i3-li2 ...-a-bil2-ki-in a-bil2-ki-in a-bil2-la-ta a-bil2-sa-um a-bil3-gi a-bil3-gin7 a-bil3-ki-in a-bil3-la-sze3 a-bu a-bu-... a-bu-...-ta a-bu-{d}NI a-bu-{t a}du10 a-bu-a a-bu-a-... a-bu-a-...-sze3 a-bu-ab-ni a-bu-ba-ni a-bu-ba-qar a-bu-bu a-bu-da a-bu-da-a a-bu-dingir a-bu-du10 a-bu-du10-sze3 a-bu-du10-ta a-bu-du10-um a-bu-i3-lum a-bu-in-bar-x ...-a-bu-ka a-bu-la-ad{ki} a-bu-ma a-bu-ma-nu a-bu-mi-dingir a-bu-mi-lum a-bu-mi-um a-bu-mu a-bu-na a-bu-ni a-bu-ni-a a-bu-ni-ka a-bu-ni-ma a-bu-ni-num2 a-bu-ni-ra a-bu-ni-szu a-bu-ni-ta a-bu-nu-gin7 a-bu-PI a-bu-szu-ni a-bu-t a a-bu-t a-ab a-bu-t a-ab2 a-bu-tum a-bu-u3-ta a-bu-um a-bu-um-... a-bu-um-{d}amar-{d}suen-ka-sze3 a-bu-um-{d}dumu-zi a-bu-um-dingir a-bu-um-dingir-lum a-bu-um-dingir-ma a-bu-um-dingir-su2 a-bu-um-dingir-ta a-bu-um-i3-li2 a-bu-um-i3-lum a-bu-um-ma a-bu-um-mi-lum a-bu-um-mi-szar3 a-bu-um-sze3 a-bu-x a-bu-x-du a-bu-za a-bu-zu-ni a-bu3 a-bu3-...-ka a-bu3-{d}du-du a-bu3-a a-bu3-a-ta a-bu3-bu2 a-bu3-bu3 a-bu3-da a-bu3-da-um a-bu3-du-du a-bu3-du-du-ke4 a-bu3-du10 a-bu3-gi4 a-bu3-i3-... a-bu3-ka a-bu3-ka-sze3 a-bu3-ka-ta a-bu3-na a-bu3-ni a-bu3-sze3 a-bu3-szu-ni a-bu3-t a-ab a-bu3-ta a-bu3-ul a-bu3-um a-bur2 a-bur2-{d}szul-pa-e3 a-bur2-a a-bur2-a-bu3 a-bur2-ta ...-a-da a-da a-da-... a-da-...-ga a-da-a a-da-a-da a-da-a-gal a-da-a-ka a-da-a-ka-ta a-da-ah a-da-al-sze-en6 a-da-am a-da-an-esz18-dar a-da-be-li2 a-da-bi-ta a-da-da a-da-du a-da-dub-ki a-da-ga a-da-ga-an a-da-ga-sze3 a-da-ga-ta a-da-gal a-da-gal-di a-da-gal-szum a-da-gal-szum-e a-da-GAN a-da-gara2-e a-da-gara2-sze3 a-da-gi-x a-da-gu-la a-da-hi a-da-i3-zu a-da-ka-ta a-da-kal-la a-da-ku-um a-da-lal3 a-da-lal3-a a-da-lal3-bi a-da-lal3-e a-da-lal3-sze3 a-da-lal3-ta a-da-lal3(TA) a-da-lu2 a-da-ma a-da-me-na a-da-me-ni a-da-min a-da-min-a-sze3 a-da-min-sze3 a-da-mu a-da-mu-sze3 a-da-na-a a-da-na-ah a-da-na-ah-... a-da-na-bi-ir a-da-na-hi a-da-na-pirig a-da-na-x a-da-ni a-da-ni-ta ...-a-da-nir a-da-ra a-da-ra-hu-uh3{ki} a-da-ru-um a-da-si-in a-da-sze-en6-ta a-da-szi-in a-da-szum{ki}-ma a-da-ta a-da-ti a-da-ti-ni a-da-ti-ta a-da-tum a-da-x a-da-x-in a-da-x-sza a-da-x-x a-da(A2) a-dab6 a-dadag a-dag-ga{ki} a-dagal a-dagal-la-ka a-dah-x a-dalla a-dalla-GAN2-lu2-{d}szara2 a-dam a-dam-... a-dam-szah2 a-dam-szah2{ki} a-dam-szah2{ki}-ka a-dam-szah2{ki}-ke4 a-dam-szah2{ki}-me a-dam-szah2{ki}-sze3 a-dam-szah2{ki}-ta a-dam-szah2{ki}-x a-dam-szu2 a-dar a-dar-szen a-dara4 a-de2 a-de2-... a-de2-a a-de2-a-asz a-di a-di-a a-di-de3 a-di-ki-in a-di-ti a-di-x a-di3 a-di3-na-dum a-dingir a-diri a-DISZ a-DISZ-tur ...-a-du a-du a-du-... a-du-a a-du-a-a a-du-a-bi-du10 a-du-a-ni a-du-ba-bi a-du-du a-du-du-e a-du-du-sze3 a-du-du-ta a-du-du10 a-du-e-na a-du-lu2 a-du-ma a-du-mu a-du-mu-ka a-du-mu-sze3 a-du-mu-ta a-du-na a-du-na2 a-du-ni-am3 a-DU-nu-ti a-du-nu-ti a-du-nu-ti-ta a-du-nu2 a-du-ra-mu a-du-sze3 a-du-ta a-du-ti-ta a-du-tum a-du-x a-du10 a-du10-ga a-du10-ga-nigin a-du10-ka a-du10-nigin a-du11-ge-bi a-du11-ge-zi a-du3-a a-du3-szu-... a-du6 a-du6-a a-du6-ki a-du8-da a-du8-du8 a-DUB-am3 a-dul9-a a-dul9-la-ti a-dun a-e a-e-a a-e-bar a-e-bar-ka a-e-bar-ka{ki} a-e-bar-ra a-e-bar-ra-ka a-e-bar-ra{ki} a-e-bar{ki} a-e-bar{ki}-ka a-e-bu3-a a-e-du a-e-du-a a-e-du-x a-e-gal2-la a-e-gu7-a a-e-ni a-e-ri2-na a-e2-sa10 a-e3 a-e3-a a-e3-a-ba-a a-e3-a-da a-e3-a-dagal a-e3-a-sze3 a-e3-da a-e3-sze3 a-e3(DU)-a a-edin-na a-egir a-egir-a-u2-da-tur a-egir-bi a-egir-GAN2-lu2-{d}szara2 a-egir-ur-gu a-egirx(KWU733) a-en-e-a-na-gu7 a-en3-bi a-esir2 a-esz18-dar ...-a-ga a-ga a-ga-... a-ga-...-im a-ga-{d}en-lil2-le a-ga-a a-ga-a-ta a-ga-ab-da-x a-ga-am a-ga-am-{d}ba-ba6 a-ga-am-{d}szara2-gu2-gal a-ga-am-da a-ga-am-gu-la a-ga-am-ka a-ga-am-ke4 a-ga-am-ma a-ga-am-me a-ga-am-sze3 a-ga-am-ta a-ga-am-ur-ku5-da a-ga-am3 a-ga-am3-da a-ga-am3-gu-la a-ga-am3-ka a-ga-am3-ke4 a-ga-am3-ma a-ga-am3-ma-ka a-ga-am3-ta a-ga-an-du-ul a-ga-an-du-ul-ka a-ga-ARAD2-sze3 a-ga-bi-ta a-ga-da-ni a-ga-de3{ki} a-ga-du-ul-ta a-ga-en a-ga-ga a-ga-ga-gu a-ga-ga-sze3 a-ga-ga-ta a-ga-ga{ki}-me a-ga-HI-iri-ka a-ga-hu-sze3 a-ga-igi-zu-ma a-ga-kam a-ga-ku4 a-ga-la-ta a-ga-lu2 a-ga-ma-a a-ga-mu-um a-ga-mu-um-ta a-ga-na a-ga-ni a-ga-num2 a-ga-ri-nu-um a-ga-ri-sze3 a-ga-su-lim-ma a-ga-ta a-ga-ti a-ga-ti-a a-ga-ti-ma a-ga-tum a-ga-UD a-ga-zu-igi-ka a-ga2 a-ga2-... a-ga2-ga2-am6 a-ga2-la2 a-ga2-la2-ka-ke4 a-ga2-mah a-ga2-ne a-ga2-ra a-ga2-ri-in a-ga2-ri-na a-ga2-ri2-in a-ga2-x a-gal a-gal-a a-gal-ka-ta a-gal-sze3 a-gal-x-... a-gal-zi a-gal2-la a-gam a-GAN2-ma-an-ti a-GAN2-ne2-se3-ge-ta a-GAN2-nu a-GAN2-x-a a-gar a-gar-a a-gar-bi a-gar-GAN2-SZEN-ta a-gar-ka a-gar-ka-sze3 a-gar-ra a-gar-sag-du3 a-gar-sze3 a-gar-szuszin{ki}-ta a-gar-ta a-gar-x a-gar3 a-gar3-{d}szakkan2 a-gar3-a-me a-gar3-gibil a-gar3-gu-la a-gar3-ka a-gar3-kal-la a-gar3-tur a-gar3-tur-tur a-gar5 a-gar5-me a-gara2 a-gaz{ki} a-ge-re a-gen-na a-gesz a-gesz-gir5 a-gesz-gub-ba a-gesz-IGI-ri a-gesz-sze3 a-gesztin a-gesztin-{d}nin-... a-gesztin-{d}x-... a-gesztin-dab5-ba-ta a-gesztin-e2-lugal-ku3-ga a-gesztin-gir4-u a-gesztin-ka a-gesztin-na a-gesztin-na-dab5-ba a-gesztin-na-GAN2-pa3-a a-gesztin-na-gu-la a-gesztin-na-ka a-gesztin-na-ka-sze3 a-gesztin-na-pirig-gin7-du-ta a-gesztin-na-pirig-gin7-du-us2-sa a-gesztin-na-pirig-gin7-du-us2-sa-ta a-gesztin-na-ta a-gesztin-su3 a-gesztin-ta a-gesztin-u6-lugal-ku3-ga a-gesztin-us2-sa a-gi a-gi-a a-gi-gi a-gi-na a-gi-na-sze3 a-gi-pu-um a-gi-ze2 a-gi-ze2-a-ka a-gi-ze2-ta a-gi-ze2{ki}-ta a-gi4 a-gi4-a a-gi4-a-um a-gi4-gi4 a-gi4-gi4-ra a-gi4-lum a-gi4-sze3 a-gi4-ta a-gi4-um a-gi4-x a-gibil4-le-ta a-gibil4-ta a-gid2 a-gid2-da a-gin2-ni-ta a-gin7 a-gin7-ba-an-bi a-gin7-ba-nu-bi a-giri17-zal a-giri3 a-giri3-ma-nu-sze3 a-gu a-gu-... a-gu-...-ta a-gu-(x) a-gu-a a-gu-a-me a-gu-a-mu a-gu-a-ni a-gu-a-nu-ri a-gu-a-si2-im-ti a-gu-a-ta a-gu-a-ti a-gu-da a-gu-du a-gu-du-du a-gu-du-ta a-gu-gu a-gu-gu-a a-gu-gu-ka-sze3 a-gu-gu-ni a-gu-gu-sze3 a-gu-gu-ta a-gu-gu-tum a-gu-ka a-gu-la-ta a-gu-ma-ri a-gu-ma-x a-gu-mu a-gu-na a-gu-ni a-gu-ni-szu a-gu-nu-um a-gu-re a-gu-sa6-ga a-gu-sze3 a-gu-ta a-gu-ti a-gu-x a-gu-za a-gu-za-an a-gu-za-ar a-gu-za-ha-lum a-gu-za-na a-gu-za-num2 a-gu2 a-gu2-de3-ta a-gu2-na a-gu2-zi a-gu2-zi-ga a-gu2-zi-me a-gu3-bi a-gu4 a-gu4-da-ta a-gu4-na-mu a-gu7-du a-gu7-ur-rum-ku a-gub-ba a-gub-ba-bi a-gub-ba-ga a-gub-ba-ka a-gub-ba-na a-gub-ba-na-ta a-gub-ba-na-x a-gub-be2 a-gug-mu2-da a-gug2 a-gug2-PI a-gur a-gur-ra a-gur4 a-gur8 a-ha-a a-ha-a-du3 a-ha-a-nim a-ha-am-ar-si a-ha-am-ar-szi a-ha-am-mar(E)-szi a-ha-am-szi a-ha-am-wa-qar a-ha-an-... a-ha-an-ni-szu a-ha-an-ni-szu-sze3 a-ha-an-ni-szu-ta a-ha-an-si-bu a-ha-an-si-bu-HI a-ha-an-szi-bu a-ha-an-ti-bu a-ha-ar-szi-sze3 a-ha-asz-sza a-ha-ba-ni a-ha-du10 a-ha-im-ri-lim a-ha-ma-ti a-ha-ni-szu a-ha-ni-szu-ta a-ha-ni-zu a-ha-szi-pu a-ha-szu a-ha-szu-um a-ha-ti a-ha-ti-hi a-ha-ti-id a-ha-tum a-ha-zu-um a-har-a ...-a-hi a-hi a-hi-... a-hi-a-ni a-hi-a{ki} a-hi-ba a-hi-ba-asz-ti a-hi-ba-asz2-ti a-hi-ba-ga-at a-hi-dingir a-hi-e2-a a-hi-i3-li2 a-hi-ia3-bi2 a-hi-ib a-hi-is-su a-hi-lu a-hi-lum a-hi-ma a-hi-ma-ra a-hi-ma-ta a-hi-na a-hi-ni-isz a-hi-sar a-hi-u3 a-hi-uh3{ki} a-hi-we-er-ta a-hu a-hu-... a-hu-{d}an a-hu-a a-hu-a-a a-hu-a-bi2 a-hu-a-di3 a-hu-a-dingir a-hu-a-ga a-hu-a-hi a-hu-a-hi-e a-hu-a-ke4 a-hu-a-ki-... a-hu-a-li2 a-hu-a-mu a-hu-a-qar a-hu-a-ra a-hu-a-sze3 a-hu-a-szu-ni a-hu-a-ta a-hu-a-tal a-hu-a-ti a-hu-a-ti-ta a-hu-ba a-hu-ba-du11-ga a-hu-ba-gar3 a-hu-ba-har a-hu-ba-kid-du a-hu-ba-ni a-hu-ba-qar a-hu-ba-qar-sze3 a-hu-ba-qar-ta a-hu-bi2-lum a-hu-dingir a-hu-DISZ-ni a-hu-du10 a-hu-du10-sze3 a-hu-du10-ta a-hu-e a-hu-e-er a-hu-gin7 a-hu-hi a-hu-hu-wa-qar-ra a-hu-i3-li2 a-hu-i3-lum a-hu-id a-hu-id-a a-hu-in-... a-hu-isz-{d}suen a-hu-kam a-hu-ki-a-hu-wa-qar-ta a-hu-ki-in a-hu-la a-hu-la-an a-hu-lum a-hu-lum-ma a-hu-ma a-hu-ma-a a-hu-ma-ni-ta a-hu-ma-sze3 a-hu-me-me a-hu-me-pi5 a-hu-mi-lum a-hu-min a-hu-na a-hu-ni a-hu-ni-im a-hu-ni-sze3 a-hu-ni-szi a-hu-ni-szu a-hu-ni-szu-ta a-hu-ni-ta a-hu-nu-ta a-hu-ra-ni a-hu-ru-... a-hu-saga a-hu-sze-ni a-hu-szu a-hu-szu-ni a-hu-szu-ni-ta a-hu-szu-u2 a-hu-szu-x a-hu-t a-ab a-hu-ti-im a-hu-ti{ki} a-hu-tum a-hu-u-ni a-hu-um a-hu-um-a-hi a-hu-um-ba a-hu-um-ba-ni a-hu-um-ba-qar a-hu-um-be-li2 a-hu-um-bu-uk-su a-hu-um-dingir a-hu-um-i3-lum a-hu-um-ma a-hu-um-ma-ke4 a-hu-um-ma-sze3 a-hu-um-ma-ta a-hu-um-me-lum a-hu-wa-gar3 a-hu-wa-gar3-ta a-hu-wa-qar a-hu-wa-qar-ta a-hu-wa(IGI)-qar a-hu-we-er a-hu-we-er-sze3 a-hu-we-er-ta a-hu-x a-hu-x-x a-hu-zu a-husz-a a-hux(RI)-ba-qar a-i3-li-szu a-i3-li2 a-i3-li2-su a-i3-li2-sze3 a-i3-li2-szu a-i3-ri2-ka a-i3-ri2-na a-i3-ri2-na-ka a-i3-ri2-ni a-i3-zu a-i7-gi7-du a-igi-du8 a-igi-du8-me a-igi-du8-sze3 a-igi-du8-ta a-IL2 a-IL2-me a-in-ma-ta a-in-zu a-iri-bi a-iri-mu a-iti-6(disz) a-KA a-ka a-KA-... a-KA-a a-KA-HU a-ka-la a-ka-lu a-ka-lu2 a-KA-PAP-ta a-ka-sahar a-ka-sahar-gu-la a-ka-sahar-ta a-ka-sahar-tur a-KA-si ...-a-ka-sze3 a-ka-ta a-KA-zu a-kab a-kab-sze-en a-kab-sze-in-ke4 a-kal a-kal-a a-kal-la a-kal-la-a a-kal-la-ar a-kal-la-ka a-kal-la-ka-sze3 a-kal-la-ke4 a-kal-la-ke4-ne a-kal-la-me a-kal-la-mu a-kal-la-ra a-kal-la-sze3 a-kal-la-ta a-kal-la-ti a-kal-le a-kal-x ...-a-kam a-kam a-kam-a a-kam-sal4-la a-kar-ni-isz a-kar-ra a-ke4 a-ki a-ki-... a-ki-a a-ki-a-NI a-ki-a-ni a-ki-a-ti-ta a-ki-lu5-la a-ki-ma a-ki-sa10-ta a-ki-sza-ar a-ki-sza3-... a-ki-szah2 a-ki-szar a-ki-szar-e a-ki-szar-ta a-ki-ti a-ki-uru16 a-ki-uru16-a a-ki-uru16-x a-ki-x a-ki-zu a-KIN a-KIN-a a-KU a-KU-...-ta a-KU-a a-KU-bi2-ig-gin7 a-KU-da a-KU-da-an a-ku-dub-ba a-KU-e-ga a-ku-in-... a-ku-ku a-ku-ku-lum a-ku-ku-ta ...-a-ku-la2 a-ku-ma a-ku-ma-ti-ta a-ku-na a-ku-ni a-ku-ni-ku a-KU-um a-ku-um a-ku-um-mi a-ku-x a-ku-x-... a-ku-za a-ku-zi a-ku4-ku4-ma a-ku5-da a-kum-dur2-sze3-ta a-kum2 a-kum2-sze3 a-kun-gibil a-kun-kum2 a-kun-kum2-a-ka-ta a-kun-kum2-ka a-kun-kum2-ka-ta a-kun-kum2-ta a-kur-ra a-kux(KWU147)-kux(KWU147) a-kux(KWU147)-ra a-kux(LIL)-kux(LIL)-ta a-la a-la-... a-la-a a-la-a-hu-um a-la-a-ta a-la-ak-nu-ib a-la-ap-ri2-x a-la-ba-... a-la-bi a-la-du6 a-la-he2-a-ta a-la-hu-um a-la-ka3-na-ak a-la-ku a-la-la a-la-la-a a-la-la-sze3 a-la-la2 a-la-lum a-la-ma a-la-mu a-la-mu-ta a-la-NE a-la-ni-tum a-la-ru-um a-la-sza a-la-ta a-la-ti a-la-tum a-la-us2 a-la-x a-la-zu a-la-zum a-la2 a-la2-a a-la2-ba a-la2-bi a-la2-mah a-la2-sze3 a-LAGAB a-LAGAB-bi a-LAGABxX-tur a-lagar a-lal3 a-lal3-... a-lal3-gu-la a-lal3-la-lum a-lal3-lal3-sze3 a-lal3-sze3 a-lal3-ta a-lal3-tur a-lal3-tur-ta a-li a-li-... ...-a-li-a-hi a-li-a-hi a-li-ah a-li-ah-sze3 a-li-ah-ta a-li-ba-nu-uk-sza-ba-asz a-li-ba-sza-at a-li-bu a-li-du10 a-li-ib a-li-ih a-li-ih-ta a-li-kam a-li-na-ze2 a-li-sza3-ge a-li-szu-ni a-li-ta a-li-tum-ma a-li-u2-um a-li-ud a-li-ud-e a-li-ud-ta a-li-um-me a-li-um-mi a-li2 a-li2-... a-li2-a a-li2-a-ah a-li2-a-bi a-li2-a-bi2 a-li2-a-ha-ti a-li2-a-hi a-li2-a-hi-sze3 a-li2-a-hum a-li2-a-um a-li2-a-x a-li2-ah a-li2-ba-... a-li2-ba-asz-ti a-li2-ba-la a-li2-bi-a a-li2-dingir-szu a-li2-du10 a-li2-id-{d}suen a-li2-ih a-li2-ma a-li2-mu a-li2-mu-sze3 a-li2-ni a-li2-ni-KU a-li2-ni-su a-li2-ni-szu a-li2-ni-x-... a-li2-szu-ni a-li2-tum a-li2-u2-da a-li2-ud-da a-li2-um-mi a-li2-we-er a-li2-x a-lim-gur-tum a-lim-ma-ta a-lu a-lu-... a-lu-a ...-a-lu-bi a-lu-lu a-lu-lu-tum a-lu-lu-tum-me a-lu-lu5 a-lu-mi-da-tim{ki} a-lu-mu a-lu-ra-bi2 a-lu-t a-bum2 a-lu-ta a-lu-um{ki} a-lu-x-ki-du a-lu-x-ni a-lu2-du10 a-lu2-en-mur-du a-lu2-giri17-zal-lum a-lu2-i3-li2 a-lu2-ta a-lu2-u4 a-lu5 a-lu5-kam a-lu5-lu5 a-lu5-lu5-... a-lu5-lu5-ta a-lu5-mu a-lu5-ni a-luh-da a-lum a-lum-gul a-lum-gun3-a a-lum-ma a-lum-me-il-lum a-lum-u2 a-ma a-ma-... a-ma-a a-ma-a-a a-ma-a-ta a-ma-an-ne-en a-ma-an-ne-en6 a-ma-at a-ma-at-e2-a a-ma-da-ad a-ma-da-dingir a-ma-IL2 a-ma-la a-ma-ma a-ma-nu a-ma-nu-sze3 a-ma-nu-ta a-ma-ru a-ma-ru-a-ka a-ma-ru-kam a-ma-ru-um a-ma-si2-li a-ma-szi-a a-ma-ti a-ma-u2 a-ma-x a-mah a-mah-ba a-masz-ti-ak a-mat-i3-li2 ...-a-me a-ME a-me-ku5 a-me-na a-mer-ku3 a-mi-... a-mi-ir-{d}szul-gi a-mi-ir-dingir a-MI-KU-MI-x-na-x a-mi-ru-um a-mi-ru-um-me-esz2 ...-a-mu a-mu a-mu-a a-mu-a-sze3 a-mu-an-ne2 ...-a-mu-bur2-re a-mu-du8-UD a-mu-esz18-dar a-mu-hul a-mu-kal-le-ta a-mu-ni-dab5 a-mu-ni-num2 a-mu-ru-um a-mu-sze3 a-mu-ta a-mu-ur-dingir a-mun a-mun-ki-sze3 a-mun-sze3 a-mur-... a-mur-{d}... a-mur-{d}...-x a-mur-{d}a-za-ka a-mur-{d}iszkur a-mur-{d}suen a-mur-{d}suen-sze3 a-mur-{d}szakkan2-x-x a-mur-{d}szul-gi a-mur-{d}utu a-mur-{d}x a-mur-da-ku-um a-mur-dingir a-mur-dingir-lum a-mur-dingir-ra a-mur-dingir-szu a-mur-dingir-ta a-mur-e2-a a-mur-e2-a-ta a-mur-e3 a-mur-e3-a a-mur-i-lu-zu a-mur-i-x a-mur-i3-li2 a-mur-kal-la a-mur-kal-la-ta a-mur-x-x a-murgu-al-gar3 a-murgu2 a-muru13 a-musz a-musz-du a-musz-lah6 ...-a-na a-na a-na-... a-na-{d}i-bi2 a-na-{d}szu-{d}suen-ta2-ki-il a-na-a a-na-a-a a-na-a-asz a-na-a-sze3 a-na-ab-e2-a a-na-ab-sze-de3 a-na-ab-szum2-mu-a-sze3 a-na-ag2-bi a-na-ag2-e a-na-ag2-ga2 a-na-ah-i3-li2 a-na-ah-i3-li2-ta a-na-ak-du-du a-na-am3-DU a-na-am3-DU-ta a-na-am3-ma a-na-an-da-x a-na-an-mu a-na-asz-am3 a-na-asz-du a-na-asz2 a-na-asz2-am3 a-na-at-e2-a a-na-ba-ki-tu-me a-na-be2-a a-na-bi a-na-bi2-du11 a-na-da-hul a-na-da-hul-engar a-na-du a-na-du-sze3 a-na-du10-du3-ni a-na-gu a-na-gu-gu a-na-gu-ta a-na-gu-x-... a-na-ha a-na-ha-ni a-na-ha-ni-e a-na-he-pa2-at a-na-hi-li a-na-hi-li2-ta a-na-in-da-szi a-na-is-ba-at a-na-kam-i3-li2 a-na-la2 a-na-lu2 a-na-lu2-ba a-na-lu2-sze3 a-na-lu5 a-na-mu a-na-mu-x a-na-na a-na-na-a a-na-nam-tum2-mu a-na-ni-a a-na-ni-ak a-na-ni-ne-ka a-na-ni-szu a-na-nu-um-dingir a-na-sze-zi a-na-ta a-na-ti a-na-ti-a a-na-ti-isz-szum{um} a-na-ti-ta a-na-tum a-na-um-ma a-na-x a-na-x-x a-na8-na8 ...-a-nag a-nag a-naga-zu a-NE a-ne a-NE-... a-ne-a-ti a-ne-a-ti-ka a-ne-a-ti-kam a-ne-am3 a-ne-bi a-NE-GAN2 a-NE-i3-zi a-ne-i3-zi a-NE-ki a-NE-NE a-ne-nin-am3 a-ne-ti-ta-nu a-NE-zu ...-a-ni a-ni-... a-ni-a-ga a-ni-bi2-kusz2 a-ni-da a-ni-da-x a-ni-ib a-ni-im-ma-ta a-ni-ir-zu a-ni-li-qar a-ni-me-esz2 a-ni-mur a-ni-na a-ni-nu a-ni-ri ...-a-ni-su a-ni-su a-ni-szu-ni a-ni-ta a-ni-x a-ni-zu a-ni-zu-ma a-ni-zu-ta a-nigar-nu-tuku a-nigin2 a-nigin2-na a-nigin2-sze3 a-nin-tesz2 a-nir a-nu a-nu-ARAD2-eb-sze3 a-nu-de2-a-me a-nu-gal2 a-nu-gub-ba a-nu-il a-nu-nu a-nu-u2-a a-nun a-nun-na-NUN-ki a-PA a-PA-x a-pa4-gal a-pa4-gal-{d}en-lil2-la2 a-pa4-gal-gu-la-ka a-pa4-SIG7 a-pa4-SIG7-gu-la a-pa4-um a-palil-sze3 a-pi-... a-pi-ak{ki} a-pi-dingir a-pi-ih a-pi-la-nu-um a-pi-la-num a-pi-la-num2 a-pi-la-sza a-pi-la-sza-am a-pi-la-tum a-pi-li2 a-pi-li2-a a-pi-li2-ta a-pi-lum-ma a-pi-lum-ma-ta a-pi-pi a-pi2-ak{ki} a-pi2-ak{ki}-ka a-pi2-ak{ki}-ta a-pi2-sal4{ki} a-pi4-sal a-pi4-sal-la{ki}-sze3 a-pi4-sal{ki} a-pi4-sal{ki}-sze3 a-pi4-sal{ki}-ta a-pi4-sal{ki}-x a-pi4-sal4 a-pi4-sal4-a-ta a-pi4-sal4-la a-pi4-sal4-la{ki} a-pi4-sal4-la{ki}-sze3 a-pi4-sal4-la{ki}-ta a-pi4-sal4-lugal-nam-iri-na a-pi4-sal4-me a-pi4-sal4-musz-bi-edin-na a-pi4-sal4-sze3 a-pi4-sal4-ta a-pi4-sal4{ki} a-pi4-sal4{ki}-... a-pi4-sal4{ki}-ka a-pi4-sal4{ki}-ka-ta a-pi4-sal4{ki}-ke4 a-pi4-sal4{ki}-ke4-ne a-pi4-sal4{ki}-ke4-ne-ta a-pi4-sal4{ki}-la a-pi4-sal4{ki}-me a-pi4-sal4{ki}-sze3 a-pi4-sal4{ki}-ta a-pi4-sal4{ki}-x a-pi5-ak{ki} a-pi5-il a-pi5-la-sza a-pirig-am3 a-pirig-zi a-pu-da-a a-pu-nu-um a-pu-tum a-pu2-a a-PU3.SZA-a-a a-qar-ta a-qar-umma{ki}-ta a-qar-us2-sa a-ra a-ra-... a-ra-a a-ra-ab a-ra-ab-ba a-ra-ab-iri-na a-ra-ab-tar-ra a-ra-ah-tum-ma-ka-sze3 a-ra-ap-hu-um{ki} a-ra-da ...-a-ra-gal2 a-ra-hi-ir{ki} a-ra-li a-ra-li-ta a-ra-lum a-ra-lum-ka a-ra-mi{ki} a-ra-na-me a-ra-sze3 a-ra-zu a-ra-zu-ta a-ra2 a-ra2-a a-ra2-bi a-ra2-gam2-ma a-ra2-mu a-ri a-ri-... a-ri-a a-ri-ba-ne a-ri-du-bu-gal a-ri-du-bu-uk a-ri-hi a-ri-ib-a-tal a-ri-ib-hu-ub-bi a-ri-ma a-ri-me-me a-ri-ni a-ri-ra a-ri-sze-en a-ri-szu-ni a-ri-ta a-ri-x a-ri-x-a-ri a-ri-za-nu-um a-ri2-bi a-ri2-bi-ta a-ri2-bi-um{ki} a-ri2-ik-tum-ma a-ri2-lum a-ri2-lum-babbar a-ri2-na a-ri2-na-ta a-ri2-ni a-ri2-x a-ri8-a-ra-ka a-rix(HU)-a-sze3 a-ru a-ru-... a-ru-a a-ru-a-ka a-ru-a-me a-ru-a-ne a-ru-a-ta a-ru-ru ...-a-sa6 a-sa6 a-sa6-ga a-sa6-ga-a a-sa6-ga-mu a-sag a-sag-... a-sag-du3 a-sag-du3-du a-sag-du3-du-{d}ig-alim a-sag-du3-du-gu-la a-sag-du3-du-igi-{d}ig-alim a-sag-du3-du-sze3 a-sag-du3-du-ta a-sag-du3-du-tur a-sag-du3-ka a-sag-dub2-ba a-sag-us2 a-sag3-ga a-saga a-sahar-ra a-sal4 a-sal4-{d}ba-ba6 a-sal4-zu a-sar-UD a-se3-ga a-si a-si-{d}szakkan2 a-si-ga a-si-ig a-si-kal-la a-si-lu a-si-lu-ta a-si-lu2 a-si-lu2-me a-si-ma-num2 a-si-ma-num2{ki} a-si-ma2-a a-si-ma2-num2 a-si-ta a-si-tum-ma-bi-im a-si4-ku-lum a-SIG7 a-SIG7-e a-siki-a-ni a-sila-luh a-su a-su-da-sze3 a-su6-... a-su6-ni a-suhur a-suhur-gu-la a-suhur-u-ta a-suhur{ki} a-suhur{ki}-ka a-sza a-sza3 a-sza3-... a-sza3-{d}nin-ur4-ra a-sza3-a a-sza3-a-ni a-sza3-ba a-sza3-bi a-sza3-bi-ta a-sza3-bi(GA) a-sza3-da a-sza3-e a-sza3-ga a-sza3-ga-bi a-sza3-ga-bi-sze3 a-sza3-ga-ka a-sza3-ga-ka-sze3 a-sza3-ga-ke4 a-sza3-ga-ke4-esz a-sza3-ga-me a-sza3-ga-na a-sza3-ga-ni a-sza3-ga-sze3 a-sza3-ga-ta a-sza3-ga(BI) a-sza3-ge a-sza3-ge-a-ka a-sza3-kam a-sza3-ke4-ne a-sza3-ke4-ne-ka a-sza3-la2-mah-ta a-sza3-la2-tur a-sza3-mah-ta a-sza3-me a-sza3-mu a-sza3-nun-na-ta a-sza3-sze3 a-sza3-ta a-sza3-um a-sza3-zu a-sza3-zu-um a-sza3(GIM) a-szar a-szar-x a-sze a-sze-... a-sze-x a-sze12-de2 ...-a-sze3 a-sze3 a-szesz a-szesz-e a-szi-{d}... a-szi-AN a-szi-an a-szi-dingir a-szi-ma-nu-um{ki} a-szi-ma-num2 a-szi-ma-num2{ki} a-szi-mu2 a-szi-ni a-szi-num2 a-szi-pa2-tal a-szi-ri2-da a-szi-szu-bi a-szi-um a-szi:an a-szim a-szir a-szir-x-... a-szu a-szu-... a-szu-bar-bi a-szu-ki-ni a-szu-mi-ga a-szu-su a-szu-szum2 a-szum2-kisal a-szum2-ni a-szur4{ki} a-szur5-ra-sze3 a-szur5-ra{ki} a-szur5{ki} ...-a-ta a-ta a-ta-a a-ta-li-ku a-ta-me a-ta-szu-... a-ta-ta a-ta-x a-ta2-kal2-szum a-ta2-kal2-szum-e a-ta2-na-ah a-tab a-tal-me-me a-tal-sze-en a-tar a-TAR-ta a-te a-tesz2-ni2 ...-a-ti a-ti a-ti-a a-ti-a-ta a-ti-da a-ti-da-ka a-ti-da-ta a-ti-dingir a-ti-dingir-me a-ti-e a-ti-gal-lu2 a-ti-in-su-szum a-ti-ma-tum a-ti-nu-um a-ti-num2 a-ti-ti a-ti-x a-tir-mu a-tir-ta a-tu a-tu-... a-tu-{d}nam2-nun a-tu-{d}nin-hur-sag a-tu-a a-tu-a-ni a-tu-a-sze3 a-tu-banda3{da} a-tu-da a-tu-da-ga a-tu-du a-tu-e a-tu-gaba-bar a-tu-gesz a-tu-gu-la a-tu-ka a-tu-kal a-tu-kal-la a-tu-kal-la-ta a-tu-kam a-tu-ke4 a-tu-ke4-ne a-tu-ki a-tu-ma-ma a-tu-me a-tu-mu a-tu-nimgir a-tu-nir a-tu-nu a-tu-ra a-tu-ra-bi2 a-tu-sze3 a-tu-ta a-tu(SAR) a-tu17-a a-tu5 a-tu5-a a-tu5-a-ka a-tu5-a-ke4 a-tu5-a-me a-tu5-a-sze3 a-tu5-me a-tu5-sze3 a-TUM a-tum a-TUM@s a-tur-tur a-u2 a-u2-... a-u2-a a-u2-bala-gu-la a-u2-da a-u2-da-gu-la a-u2-da-ka a-u2-da-lu2-saga a-u2-da-sze3 a-u2-da-ta a-u2-da-tur a-u2-da-tur-ta a-u2-du-lu2-saga a-u2-lu-hul2-hul2-na-sze3 a-u2-u2 a-u3-a a-u3-da a-u3-da-il a-u3-ze2-usz a-u4-kam a-u5-a-me a-ubi a-ubur3-ra a-UD{ki}-nu-tuku-sze3 a-uh3 a-uh3-a a-ukken-ne2 a-um-e a-um-ri a-ur-im a-ur-im-ta a-ur-na a-ur-ne-en a-ur2 a-ur2-ra{ki}-ta a-UR2xUD a-ur3 a-ur3-ra a-ur3-ra-a a-ur3-ra-a-kam a-ur4-a a-uri3 a-uri3-na-me a-usz2-a a-usz2-a-sze3 a-wa-al{ki} a-wa-an a-wa-an{ki}-ka a-wa-ar a-wa-ar-ka a-wa-at a-wa-at-i3-li2 a-wa-sza a-wa-tum a-wi-... a-wi-la-num a-wi-li-a a-wi-li-ia a-wi-li2 a-wi-li2-a a-wi-lum a-wi-lum-ma-sze3 a-wi-na-ah a-wi-na-har a-wi-na-kam a-wi-nu-um a-wi-te-el4 a-wi-x ...-a-x a-x a-x-... a-x-...-da-... a-x-...-x a-x-...-x-x a-x-{d}en-ki a-x-a a-x-ARAD2 a-x-ba a-x-ba-... a-x-da-du a-x-du-ta a-x-ga a-x-gu-la a-x-ib a-x-ip-a-tal a-x-ka a-x-la a-x-lu2 a-x-LUM a-x-ma a-x-mu a-x-mu2 a-x-MUNUS-(x)-gin7 a-x-mur-gi-ga a-x-na a-x-ni a-x-ni-a a-x-ni-num2 a-x-sar a-x-ta a-x-te-ri a-x-ti a-x-x a-x-x-(x)-sa6 a-x-x-a-ti a-x-x-du6-AN a-x-x-ta a-x-x-x a-x{ki}-me-esz2 a-za a-za-a a-za-a-sze3 a-za-ab a-za-ad a-za-ak-za-gaz a-za-ak-za-gazx(KUM) a-za-am3 a-za-am3-e a-za-ar-{d}szul-gi-ra a-za-ar-{d}szul-gi-ra-ka a-za-ar-{d}szul-gi-sze3 a-za-ba-an a-za-ba-ni a-za-ba-nu-ni a-za-bu-um a-za-bu3 a-za-da a-za-da-kam a-za-ha-ar{ki} a-za-har a-za-ki a-za-ki-ni a-za-lum a-za-ma-a-lu a-za-ma-an a-za-ma-tum a-za-ni a-za-num2 a-za-pa3-um a-za-ru-um-a-ur2-ra{ki} a-za-ru-um-a-ur2-ra{ki}-ka a-za-ru-um-a-ur3-ra{ki}-ta a-za-ru-um-da-gi a-za-ru-um-da-gi-ke4 a-za-ru-um-da-gi{ki} a-za-ru-um-da-num2 a-za-ru-um-ma a-za-ru-um-wa-ar-qa2{ki} a-za-ru-um{ki} a-za-um a-za-za a-za-za-mu a-za3 a-zal-la-(x)-bi-sze3 a-zi a-zi-ba a-zi-ba-ra-zi ...-a-zi-da a-zi-da a-zi-du a-zi-ga a-zi-ga-da a-zi-ga-sze3 a-zi-ge-ta a-zi-gu2-da a-zi-ka ...-a-zi-mu a-zi-mu ...-a-zi-mu2-a a-zi-na a-zi-na-dum a-zi-num2 a-zi-x a-zi-x-lum a-zi-zi a-ZI&ZI a-ZI&ZI-a a-ZI&ZI-sze3 ...-a-zu a-zu a-zu-ambar{ki} a-zu-bi a-zu-dingir-ra a-zu-ke4 a-zu-ki-ni a-zu-li a-zu-me a-zu-me-esz2 a-zu-ne a-zu-ra a-zu-sze3 ...-a-zu-ta a-zu-zu a-zu-zu-nu-um a-zu-zu-tum a-zubi a:ga2 a:hu a:hu-ni a:kal a:kal-la a:ku5 a:musz a:ni a:szar2 a(DISZ) a(DISZ)-ba a(HA) a(HA)-lu5-lu5-ta a(LAL) a(ME) a(MIN) a(NIG2) a(ZA) a(ZA)-kal-la a(ZAH3) A) {a}asz7-da {a}az-am3 ...-a2 a2 a2-... a2-...-ba a2-...-ta a2-...-x a2-...-x-x a2-{d}ba-ba6-ta a2-{d}du-x a2-{d}en-lil2 a2-{d}inanna a2-{d}iszkur-si-ubara-ke4 a2-{d}nanna a2-{d}nanna-ta a2-{d}nansze a2-{d}nin-ga2-ta a2-{d}nin-lil2-ta a2-{d}suen a2-{d}x a2-A a2-a a2-a-na a2-a-si-lu a2-ag2 a2-ag2-de3 a2-ag2-ga2 a2-ag2-ga2-bi a2-ag2-ga2-ki a2-ag2-ga2-ni a2-ag2-ga2-ni-i3-sa6 a2-ag2-gir2-su{ki}-sze3 a2-ag2-sze3 a2-ag2-ta a2-ag2{ki} a2-an a2-an-a a2-an-asz2-da a2-an-bi a2-an-da a2-an-du a2-an-du-ru a2-an-du-ru-ta a2-an-ga2 a2-an-ga2-ku3-ga-ni a2-an-ga2-ta a2-an-gu7-a a2-an-la2 a2-an-ne2 a2-an-ne2-... a2-an-sze3 a2-an-szu-sza-la2 a2-an-ta a2-an-tur a2-an-tur-AB a2-an-za a2-an-zu2-lum a2-an-zur a2-apin a2-asz-gar a2-ba a2-ba-a a2-ba-an a2-ba-ba a2-ba-e2 a2-ba-ti-li2 a2-ba-x a2-bala a2-bala-sze3 a2-bar-x a2-bi a2-bi-a a2-bi-la-num2 a2-bi-li2 a2-bi-sze3 a2-bi-tur a2-bi2-... a2-bi2-a-bi-ih a2-bi2-a-ti a2-bi2-dan a2-bi2-dingir a2-bi2-du10 a2-bi2-i3-li2 a2-bi2-la a2-bi2-la-... a2-bi2-la-a a2-bi2-la-da a2-bi2-la-ga a2-bi2-la-ni a2-bi2-la-nu-um a2-bi2-la-num2 a2-bi2-la-num2-e a2-bi2-la-num2-ma a2-bi2-la-sza a2-bi2-la-sza-ar a2-bi2-la-sza-sze3 a2-bi2-la-sza-ta a2-bi2-la-ta a2-bi2-la-ti a2-bi2-la-tum a2-bi2-la-tum2 a2-bi2-la-x a2-bi2-li2 a2-bi2-li2-a a2-bi2-li2-a-ta a2-bi2-li2-ia a2-bi2-li2-it a2-bi2-li2-ke4 a2-bi2-li2-ni a2-bi2-li2-ta a2-bi2-lum a2-bi2-lum-ma a2-bi2-lum-ma-ta a2-bi2-lum-ta a2-bi2-ma-x a2-bi2-si2-im-ti a2-bi2-tum a2-bil2-la-lum a2-bil2-la-sza-ta a2-bil2-la-tum a2-bil2-li2 a2-bil2-li2-a a2-bil2-lum a2-bil2-lum-ma a2-bil2-tum a2-bu-ru-ma a2-bu-ru-ru-ma a2-bu-ru-um-ma a2-bu-sza a2-bu-um a2-da a2-da-... a2-da-a a2-da-a-ka a2-da-a-sze3 a2-da-a-ta a2-da-bar a2-da-da a2-da-da-a a2-da-da-mu a2-da-da-sze3 a2-da-da-ta a2-da-HA a2-da-lal3 a2-da-mu a2-da-ra-ak-i3-li2 a2-da-ta ...-a2-dah a2-dah a2-dah-a-na a2-dah-dam a2-dam a2-dam-x-x a2-dar a2-dar-a a2-dar-ta a2-dara3 a2-dara4 a2-dingir-ga2-ta a2-diri a2-diri-ta a2-diri-x a2-du a2-du-du a2-du-mu a2-du-ni a2-du-ru a2-du-u2 a2-du-x a2-du8-a a2-du8-a-me a2-e-dam a2-e11-da a2-e2-sze3 a2-e3 a2-erin2-na-bi a2-ga a2-ga-bu a2-ga-ga a2-ga-ga-ta a2-ga-hu-um a2-ga-x-x a2-ga2 a2-ga2-dab5-ba a2-ga2-dam a2-ga2-la2 a2-ga2-ra a2-gal-bi a2-gal2 a2-gal2-nu-tuku a2-gal2-nu-tuku-ta a2-gal2-nu-tuku(UR4) a2-ge4-il2-la a2-ge6 a2-ge6-... a2-ge6-ba a2-ge6-ba-a a2-ge6-ba-ta a2-ge6-il-la a2-ge6-il2-la a2-ge6-la a2-ge6-par4 a2-ge6-zal-sze3 a2-gesz-u a2-gi4-a a2-gi4-gi4 a2-gid2-da-ba a2-gid2-da-ba-a-ka-bi a2-gid2-da-babbar a2-gu a2-gu-... a2-gu-gu a2-gu-gu-ta a2-gu-sze3 a2-gu-ta a2-gu-u2 a2-gu-u2-ka a2-gu-u2-ke4 a2-gu-u2-ta a2-gu-x a2-gu2 a2-gu2-gu2 a2-gu2-gu2-sze3 a2-gu2-hu-um a2-gu2-zi-ga a2-gu4 a2-gu4-da a2-gu4-hu-ra a2-gu4-hu-um a2-gul a2-gul-asz a2-gul-la a2-gul-la-sze3 a2-gul{ki}-ta a2-ha-ma-za-a-a a2-ha-pa2-tal a2-hu-ul-gal2 a2-hu-um a2-husz a2-husz-ba-ne-ba-al a2-husz-ta a2-i3-a2 a2-i3-li2 a2-i3-li2-ta a2-IL2 a2-in a2-iri-gesz-ta a2-KA a2-ka a2-KA-... a2-ka-ka-mu a2-ka-la-num2 a2-kal-la a2-kal-la-ta a2-kal-le a2-ke4-ne a2-ki a2-ki-ag2 a2-ki-NE a2-ki-ti a2-ki-ti-a a2-ki-ti-mu a2-ki-ti-sze3 a2-ki-ti-ta a2-kin a2-kin-a a2-kin-gar-ra a2-kin-sze3 a2-kusz3-{d}mar-tu a2-la a2-la-a a2-la-la a2-la-la-a a2-la-la-kam a2-la-la-ra a2-la-la-ta a2-la-mu a2-la-num2 a2-la2 a2-la2-a a2-la2-a-ke4-ne a2-la2-la2 a2-la2-sze3 a2-lah5 a2-li2-... a2-li2-a a2-li2-id a2-li2-id-du a2-li2-id-sze3 a2-li2-id-ta a2-lu2 a2-lu2-x a2-lu5 a2-lu5-lu5 a2-lu5-lu5-sze3 a2-lu5-mu a2-lu5-ta a2-lu5-u2 a2-luh a2-ma-ru a2-mah ...-a2-me a2-mi-ni-sze3 a2-min-na-bi ...-a2-mu a2-mu a2-mu-a-ba a2-mu-kur2-ra a2-munus a2-musz-TUM a2-MUSZ2 a2-na a2-na-... a2-na-...-x-... a2-na-a a2-na-asz-da a2-na-asz-gi4 a2-na-il2 a2-na-lum a2-na-mu a2-na-mu-ta a2-na-mu-uk a2-na-na a2-na-na-a a2-na-na-asz a2-na-na-ke4 a2-na-na-me a2-na-na-sze3 a2-na-na-ta a2-na-sa6-ga a2-na-sze3 a2-na-szu a2-na-ta a2-na-x a2-NE a2-NE-AN a2-NE-dar a2-ne-ne a2-NE-ni a2-ni a2-ni-... a2-ni-a2 a2-NI-gi4-me a2-NI-gi4{ki}-me a2-NI-gi4{ki}-ta a2-ni-id a2-ni-in-gan-... a2-ni-mu a2-ni-sze3 a2-ni-ta a2-ni-ta-KA-KU-szu a2-ni-u3-ut a2-ni-um a2-nig2-hul-dim2-ma a2-nig2-ka a2-nin a2-nin-dagal-ta a2-nin-ga2 a2-nin-ga2-ta a2-nin-ga2-ta-ta a2-nu-nu a2-nu-ti-x a2-numun-na a2-nun a2-nun-gi4-a a2-pa3-da a2-pa3-da-ta a2-pi-la-sza a2-pi-li2 a2-pi-li2-a a2-pi-lum-ma a2-pi-lum-ma-ta a2-ra a2-ra-an a2-ra-da-na a2-sa6-ga a2-sa6-ga-sze3 a2-sag2 a2-sag3 a2-sag3-ga a2-sal a2-si a2-si-du-du a2-si-ga a2-si-gar-ra a2-si-lu a2-sikil a2-silim-ma-asz a2-sun2 a2-sun2-na a2-sun2-ta a2-sun2{ki} a2-sur a2-sza-szu-mar2 a2-sze3 a2-SZEN-szu-ta a2-szi-bu-ta a2-szu-du7-a a2-szum2-ma ...-a2-ta a2-ta a2-ta-szu-ta a2-tag-a-bi a2-te-na a2-te-na-ta a2-TE-x-ta a2-ti a2-ti-im-da-da-ta a2-ti-mu a2-tuku a2-tum-sze3 a2-u2 a2-u2-mu a2-u2-sa6-sa6 a2-u2-u2 a2-u2-u2-ta a2-u4-da a2-u4-du8-a a2-u4-te-na a2-ur3-a a2-us2 a2-uz-um a2-wi-li2 a2-wi-li2-a a2-wi-li2-ta a2-wi-lum a2-wi-lum-ma a2-wi-lum-ta a2-x a2-x-... a2-x-AN-x-... a2-x-bu a2-x-da a2-x-du a2-x-gu a2-x-ma2-gur8-re a2-x-ni a2-x-ra a2-x-x a2-x-x-x-ni-sa6-sze3 a2-ze2 a2-zi-... ...-a2-zi-da a2-zi-da a2-zi-da-a a2-zi-da-asz a2-zi-da-ka a2-zi-da-me a2-zi-da-sze3 a2-zi-da-ta a2-zu a2:ki a2:ki-ti a2(DA) a2(DA)-bi a2(DA)-bu-ru-um-ma a2(DA)-gam a2(DA)-ge6-il2-la 'a3 'a3-nim-{d}da-gan 'a3-um ...-AB ...-ab AB ab AB-... ab-... ab-...-a AB-...{ki} AB-a ab-a-a ab-a-ba-du7 ab-a2-sun2 ab-ab-ba ab-ab-sa6-ga ab-ak ab-an-du2 ...-ab-ba ab-ba ab-ba-... ab-ba-...-NE-hu-ni ab-ba-...-zu ab-ba-{d}en-lil2-ta ab-ba-{d}nansze ab-ba-{d}szara2-gin7 ab-ba-a ab-ba-a-a ab-ba-a-a-ta ab-ba-a-ar ab-ba-a-ka ab-ba-a-ke4 ab-ba-a-me ab-ba-a-num2 ab-ba-a-ta ab-ba-ab-ba ab-ba-ab-ba-me ab-ba-ab-ba-ne ab-ba-ab-ba-sze3 ab-ba-ama-ta ab-ba-ba ab-ba-ba-a ab-ba-ba-sa6-ga-ta ab-ba-ba-ti ab-ba-bil3 ab-ba-da-da ab-ba-da-x ab-ba-dagal-ta ab-ba-dar-ra ab-ba-dingir ab-ba-du ab-ba-du-du ab-ba-du10-ga ab-ba-du10-ga-ta ab-ba-du10-gi-na ab-ba-du11-ga ab-ba-du8 ab-ba-e2 ab-ba-e2-a ab-ba-e2-me ab-ba-e3-a ab-ba-ga2 ab-ba-ga2-ke4-ne ab-ba-ga2-sze3-am3 ab-ba-gara2 ab-ba-gi ab-ba-gi-na ab-ba-gi-na-a ab-ba-gi-na-kam ab-ba-gi-na-ke4 ab-ba-gi-na-me ab-ba-gi-na-ra ab-ba-gi-na-sze3 ab-ba-gi-na-ta ab-ba-gin2 ab-ba-gin7 ab-ba-giri3 ab-ba-gu ab-ba-gu-la ab-ba-gu-la-ta ab-ba-igi-du8 ab-ba-im ab-ba-iri ab-ba-iri-ke4 ab-ba-iri-ki ab-ba-iri-na ab-ba-iri-sze3 ab-ba-iri-ta ab-ba-ka ab-ba-ka-ke4 ab-ba-ka-sze3 ab-ba-kal ab-ba-kal-la ab-ba-kal-la-a ab-ba-kal-la-asz ab-ba-kal-la-me ab-ba-kal-la-ra ab-ba-kal-la-sze3 ab-ba-kal-la-ta ab-ba-ke4 ab-ba-ki-ag2 ab-ba-ku3-zu ab-ba-la ab-ba-lu-lu ab-ba-lum ab-ba-masz-ba-nu-um ab-ba-me ab-ba-mu ab-ba-mu-ka ab-ba-mu-ke4 ab-ba-mu-ra ab-ba-mu-sze3 ab-ba-mu-ta ab-ba-na ab-ba-na-ka ab-ba-na-ta-am3 ab-ba-ne ab-ba-ne-ne ab-ba-ne2 ab-ba-ni ab-ba-ni-ir ab-ba-ni-ke4 ab-ba-NIG2-NI ab-ba-nu-mu-na-gal2 ab-ba-nun-na ab-ba-PA ab-ba-qir ab-ba-ra ab-ba-sa6 ab-ba-sa6-a-ta ab-ba-sa6-ga ab-ba-sa6-ga-a ab-ba-sa6-ga-ka ab-ba-sa6-ga-kam ab-ba-sa6-ga-me ab-ba-sa6-ga-sze3 ab-ba-sa6-ga-ta ab-ba-sa6-ga-ta-ta ab-ba-sa6-sa6 ab-ba-sag ab-ba-saga ab-ba-saga-ra ab-ba-saga-sze3 ab-ba-saga-ta ab-ba-sal-la ab-ba-sila-na ab-ba-sukkal-gal ab-ba-sza3-ga ab-ba-sze3 ab-ba-szim ab-ba-ta ab-ba-ta-am3 ab-ba-tab ab-ba-ti ab-ba-tur ab-ba-usz-szu-sa6-ga ab-ba-x ab-ba-x-... ab-ba-x-bi ab-ba-x-in-na ab-ba-x-x ab-ba-ze2-me ab-ba-zi ab-ba-zi-na ...-ab-ba{ki} ab-bala ab-be2 ab-be2-a ab-be2-ne ...-ab-bi ab-bu ab-bu-a-sal4 ab-bu-na ab-bu-na-bi ab-bu-u4 ab-bu-u4-da ab-bu-u4-gu-la ab-bu-um ab-da-ak ab-da-gub ab-da-me-x-x ab-da-ti ab-da-tur ab-da-tusz-a ab-da-x ab-du-... ab-du11 AB-du3-ASZ-du3 ab-du3-du3 ab-du8 ab-e-... ab-e-ki-ag2 ab-e-ri2 ab-e-ri2-na ab-e2-e ab-e3 ab-e3-sze3 ab-ga-ga ab-gar ab-gaz-a-ta AB-GIN2-masz2 ab-gu ab-gur8 AB-HA-UR AB-hu-sza ab-hun ...-ab-id ab-IL2 ab-il2-la ab-IL2-ta ab-in-da-ni ab-ka-ka ab-ka-na-sze3 ab-kal-la ...-ab-ki ab-ki ab-ki-a AB-ki-NE-ta AB-KID AB-kisal AB-KU-ti ab-la ab-la-{d}iszkur ab-LAGAB ab-li ab-lu-na ab-lu-x ab-lu5 ab-ma-a AB-ma-lik ab-me-lum ab-na-... ab-na-a-gar AB-na-a-ta AB-NAM-TAG-ga2-bi2-du11 AB-ne AB-NI ab-nin-ab-kam ab-nin-ab-kam-ta ab-pa-e3 AB-par4 AB-PI ab-ra ab-ra-ad ab-ra-na-bu-ud ab-ri ab-ri-sze3 ab-ri2 ab-se-ge ab-si ab-si-bi ab-sin2 ab-sin2-ba ab-sin2-bi ab-sin2-na ab-sin2-ta ab-su13-na ab-suhur ab-sza-na-asz ab-sza3 ab-sza3-ga-ta ab-sze-la-ah ab-szi-ga2-ar ab-szi-ga2-ga2-a ab-szi-gar ab-szi-gar-ra ab-szum2-mu AB-ta ab-ta-ab-e3 ab-ta-e3 ab-ta-ga ab-ta-sa10 ab-ta-zi ab-tab-be2 ab-tab-be2-a AB-TAR-ta ab-ti ab-ti-ga-nu-um ab-tum ab-tum-ma-ta ...-ab-u2 ab-u2-a ab-u2-e ab-u2-si ab-u5 ab-us2 ab-us2-... ab-us2-a ab-us2-sa ab-us2-sa-a-bi ab-us2-sa-bi AB-x ab-x ab-x-... ab-x-du10-ga ab-x-du3 ab-x-ha-hi ab-x-na ab-x-x ab-za ab-za-lum ab-za-na ab-za-na-asz ab-za-ni ab-za-x ab-zi ab-zu ab-zu-{d}inanna ab-zu-me ab-zu-sze3 ab:zu ab(KIB) {ab}absin3 {ab}absin3-bi {ab}absin3{sin2}-ta ab2 ab2-ba ab2-ba-e2-ra ab2-be2 ab2-da-ak-si ab2-da-lal3 ab2-e ab2-e-ba ab2-gesz ab2-ildu3 ab2-kam ab2-ke4 ab2-ku3 ab2-la-la ab2-la-la-a ab2-lu2 ab2-mah ab2-mah2 ab2-mah2-sze3 ab2-me ab2-MUNUS-mah2 ab2-ri2-ig ab2-rig5-e ab2-ru-ma ab2-ru-um-ma ab2-ru-um-sze3 ab2-ru-um-ta ab2-ru-uq-szu ab2-sza3 ab2-sza3-ge ab2-sze3 ab2-ta ab2-tur3 ab2-tur3-e ab2-x ...-ab2-zi ab2{ki} AB2xUD AB2xUD-ti-gi4 AB2xX AB2xX-a-sze3 AB2xX-U-U-ku3-ge aba4 abba2 abba2-me abgal abgal-ta abgal-x absin3 abul abul-a2-ti abul-la abul-la2 abul-mah abul-sze3 ABxNUN ABxU ABxX ABxX-ta abzu abzu-... abzu-{d}inanna abzu-am-da abzu-banda3{da} abzu-ka abzu-ke4 abzu-ki-ag2 abzu-me abzu-sze3 abzu-ta ...-ad ad AD ad-... ad-a ad-a-a ad-a-mu-ta ad-ab-zu ad-AN-ad ...-ad-AN-x-MI-sze3 ad-bar ad-bu-um ...-ad-da ad-da ad-da-... ad-da-(x) ad-da-a ad-da-a-ka ad-da-a-ka-ra ad-da-a-ka-ta ad-da-a-ra ad-da-a-sze3 ad-da-a-ta ad-da-a-zi-mu ad-da-ba ad-da-banda3 ad-da-banda3-ta ad-da-be-li2 ad-da-bi ad-da-bi-li-ir ad-da-bu-ni ad-da-bu-ni-hu-tah ad-da-da ad-da-dingir ad-da-du ad-da-du10-a ad-da-e ad-da-elam ad-da-ga ad-da-ga-da ad-da-ga-da-ta ad-da-ga-ta ad-da-gal-e2-a-me-lam2 ad-da-gi-na ad-da-gi-na-ta ad-da-gu-ka ad-da-gu-la ad-da-gu-la-ta ad-da-ha-li ad-da-ha-ma-ti ad-da-hi-li ad-da-hi-x ad-da-ka ad-da-kal ad-da-kal-la ad-da-kal-la-a ad-da-kal-la-asz ad-da-kal-la-ra ad-da-kal-la-sze3 ad-da-kal-la-ta ad-da-kal-la2 ad-da-ke4 ad-da-lu2 ad-da-lu5 ad-da-me ad-da-mu ad-da-mu-sze3 ad-da-mu-ta ad-da-na ad-da-na-bi-ir ad-da-na-nam ad-da-na-num2 ad-da-na-PI-a ad-da-na-pirig ad-da-na-sze3 ad-da-na-szum2 ad-da-na-UD ad-da-na-we-er ad-da-ni ad-da-ni-ir ad-da-ra ad-da-ri2 ad-da-sa6-ga ad-da-sze3 ad-da-ta ad-da-tur ad-da-tur-sze3 ad-da-tur-ta ad-da-unu-ka-ke4 ad-da-x ad-da-x-... ad-da-x-gi ad-da-x-x ad-da{ki} ad-dar ad-di-ki-sar ad-di3-isz-ta ad-di3-la-ad ad-du ad-du-na ad-du-sza ad-du-x ad-ga-nu-um ad-ga{ki}-sze3 ad-gal ad-gar-ra ad-gar-ta ad-gi ad-gi4-gi4 ad-gu2-e3 ad-HA-ma ad-il-ad ad-il6-KUR ad-illat ad-inim-gi-na ad-kal-la ad-kid2-gil ad-kun ad-kup4 ad-kup4-bi ad-kup4-ka ad-kup4-kam ad-kup4-me ad-kup4-me-esz2 ad-kup4-sze3 ad-kup4-ta ad-kup4(HUB2) ad-la-{d}iszkur ad-la-ad ad-lal3 ad-ma ...-ad-mu ad-mu ad-mu-a ad-na-a ad-na4-x ad-NE ad-NE-na ad-NI-ad ad-NI-ak-ad ad-nu-ha ad-tab ad-ti-e2-mah ad-u3-ka ad-us2 ad-x ad-x-... ad-x-ta ad-x-tum ad-x-x-x ad-za-am3 ad-za-nu-um ad:da ad(UR) ad(UR)-da-kal-la ad2 ad2-ge6 ad2-gul ad3 ad3-ad3 ad3-bi ad6 ad6-bi ad6-e-dam ad6(LU2) ad7 ad7-bi ad7(LU2) ad8 adab adab{ki} adab{ki}-ba adab{ki}-ka adab{ki}-ke4 adab{ki}-me adab{ki}-ne adab{ki}-sze3 adab{ki}-ta addir ag ag-ga ag-ga-a ag-ga-ba-...-ta ag-ga-mu ag-gar3-ga ag-ge ag-ge-ba-gi ...-ag2 ag2 ag2-... ag2-a ag2-da ...-ag2-dam ag2-dam ag2-de3 ag2-e ag2-e-da ag2-e-dam ag2-e-de3 ag2-ga2 ag2-ga2-da ag2-ga2-me ag2-ga2-ni ag2-ga2-ni-ir ag2-ge9-dam ag2-mu ag2-tab ag2-x aga AGA aga-sag-gi-na aga-sag-kesz2 aga-sag-kesz2-e aga-sag-kesz2-sze3 aga-saga aga3 aga3-... aga3-an-ne2-zu aga3-ba-am3 aga3-IL2 aga3-la2 aga3-me-en aga3-us2 aga3-us2-(x) aga3-us2-a aga3-us2-a-ni aga3-us2-bi aga3-us2-bi-x aga3-us2-e aga3-us2-e-ne aga3-us2-e-ne-asz aga3-us2-e-ne-sze3 aga3-us2-gal aga3-us2-gal-gal aga3-us2-ke4 aga3-us2-ke4-ne-sze3 aga3-us2-me aga3-us2-me-esz2 aga3-us2-ne aga3-us2-ne-sze3 aga3-us2-ra aga3-us2-sze3 aga3-us2-ta aga3-us2-x aga3-za aga3-zi aga3:us2 aga3:us2-ta agar2 agrig agrig-sze3 agrig-ta agrig-x-(x)-me agrun agrun-na agrun-na-sze3 agrun-sze3 ah ah-ba-bu ah-bu-lum-lu2 ah-bu-te-um ah-da ah-dam-i3-li2 ah-ha-ti-mur ah-kal-i3-li2 ah-sze3 (AH.AH)&(AH.HI) ah(UD) ...-ak ak ...-ak-{d}suen ak-a ak-a-ba ak-a-sze3 ak-am3 ak-asz ak-ba-ni ak-ba-zum ak-bi ak-da ak-da-sze3 ak-dam ak-de2 ak-de3 ak-e-de3 ak-e(SZE3)-de3 ak-ka ak-ka5 ...-ak-ke4 ak-lu-um ak-ma-a ak-me ak-na-a ak-ni ak-ni-ta ak-sze3 ...-ak-szu-a ak-ta ak-ti-ke4 ak-tu-ru-du ak-x ak-zi akan akan-ur-gu akszak akszak{ki} akszak{ki}-ta akszak2 akszak2{ki}-ta aktum aktum-a aktum2 aktumx(A.ZU) ...-al al ...-al-... al-... al-...-la al-...-ta al-a al-a-zu al-ak al-ak-ga al-ak-ta al-al-li2-ta al-ar3-ra al-asz{ki}-ra-sze3 al-ba al-ba-an-ni-du11 al-ba-an(HAL)-ni-du11 al-ba-ni al-ba-ni-du10 al-ba-ni-du11 al-ba-ni-du11-... al-ba-ni-du11-ke4 al-ba-ni-du11-me al-ba-ni-du11-sze3 al-ba-ni-du11-ta al-ba-nu al-bar al-bi al-bi-ra al-bu3-ra-ta al-da-ra al-da6-da6-a al-dab5-ba al-dab5-ba-asz al-dab5-ba-me al-dab5-ba-ne al-dab5-e-ne al-dab5-ne al-dab5(TUG2)-ba al-dam-ta al-dar al-dar-a al-dar-ra al-de2 al-de3 al-du-ru-um al-du10 al-du10-ga al-du3-e al-dub2-ba al-e al-ga-um al-gal2-la al-gaz al-gaz-a al-gaz-ga2 al-gaz-sze3 al-gazx(KUM) al-gi-ra al-gu-ga2 al-gu7-ra-sze3 al-gul-la al-hu-sza al-hul al-hul-a al-hul-sze3 al-IGI-NI-x al-in-e2-tug2-me al-kal-kal-ga al-kal-la-ta al-ke4 al-ki al-kin-ak al-KU al-ku5-ra2 ...-al-la al-la al-la-... al-la-(x) al-la-{d}... al-la-{d}szul-gi al-la-a al-la-asz al-la-ba-an-gi4 al-la-ba-an-zi al-la-ba-ni-du11 al-la-ba-ni-ka al-la-ba-zi al-la-ba-zi-ge al-la-ba-zi-ra al-la-bi al-la-bi-sze3 al-la-da al-la-di-de3 al-la-dingir al-la-dingir-ra al-la-du al-la-gi-na al-la-gi-na-ta al-la-gu al-la-gu-la al-la-ha-ma-ti al-la-ha-ru al-la-ha-ru-bi al-la-ha-ti al-la-i3-du11 al-la-igi-sze3-du al-la-ka al-la-ka-ta al-la-kal-la al-la-kam al-la-kam-ma al-la-kam-ta al-la-ke4 al-la-ke4-ne al-la-ke4-sa6-ga al-la-ki-mu-ta al-la-la al-la-la-ba al-la-li2 al-la-li2-ta al-la-li2-zu al-la-lu5 al-la-ma-an-gi al-la-me al-la-mu al-la-mu-sze3 al-la-mu-ta al-la-na al-la-na-sze3 al-la-nig2-gur2 al-la-num2 al-la-palil2 al-la-ra al-la-ru al-la-sa6-ga al-la-si4 al-la-silim al-la-silim-mu al-la-silim-sze3 al-la-su-ka al-la-sza-ru-um al-la-szar al-la-szar-ru-um al-la-szar-u3 al-la-sze3 al-la-szu al-la-szu-hu al-la-szu-sa6-ga al-la-ta al-la-ti-mu al-la-tum al-la-tur-ra al-la-tur-tur al-la-u3 al-la-x al-la-x-(x) al-la-x-li al-la-zi-sza3-gal2 al-la-zu ...-al-la(KID) al-la2-la2 al-la2-ne al-li2-a al-li2-ga al-li2-gum2 al-li2-gum2-ma al-li2-KU al-li2-ku-um al-li2-mu al-li2-mu-me al-lu al-lu-ha-ru-um al-lu-ha-ru-um-saga al-lu-hu-ru-um-saga al-lu-me al-lu-mu al-lu-na al-lu-ri-num2 al-lu-ri2-sza al-lu-ta al-lu-U-x al-lu5 al-lu5-a al-lu5-mu al-lu5-pa2-li2-is al-lum al-mah ...-al-me al-mu al-mu-ki-e2-gal al-na-ni-du11 al-nag4-ga2 al-nag4-ga2-de3 al-naga3{ga2} al-ni-... al-nin-... al-nu2 al-pa al-pa3 al-pesz5-a al-sa al-sa-a al-sa-sze3 al-sa6-ga al-silim al-silim-mu al-su-a al-su-ub-be2 al-sza-na-bi al-sza-na{ki} al-sza-na{ki}-ka-bi al-sza-na{ki}-ta al-sze3 al-sze6 al-sze6-ga2 al-szi-dingir al-szi-ga2 al-szid2 al-szu2-ge-esz al-ta al-tar al-tar-(x) al-tar-a al-tar-a-bi al-tar-bi al-tar-ra al-tar-sze3 al-til al-til-la-bi-sze3 al-tu17-tu17 ...-al-tum al-tusz al-tusz-a-sze3 al-tusz-da al-u2-a al-u2-sa al-u2-sa-sze3 al-ur2-dingir al-ur3 al-ur4 al-ur5 al-ur5-ra al-ur5-ra-sze3 al-ur5-ra-ta al-urx(DUG.SILA3.BUR) al-urx(DUG.SILA3.BUR)-ra al-urx(DUG.SILA3.BUR)-ra-sze3 al-us2 al-us2-sa al-us2-sa-a al-us2-sa-sze3 ...-al-x al-x al-x-... al-x-gu-la al-x-mu al-x-sa al-x-ta al-x-x al-x-zi-sza3-gal2 al-zi al-zi-ra al-zi-ra-am3 al-zi-ra(NA) al(TA) al3 alal alal-DUB alal2 alamusz alan alan-... alan-a-ni alan-ba alan-da alan-ga2 alan-ka alan-lugal alan-munus alan-na alan-na-ni-sze3 alan-nita2 alan-sze3 alan-ta alim ALIM alim-munus alim-nita alim(GIR3xIGI) alla -am ...-am am am-a-bi-x am-am am-am-da-du3 am-am-da-ni am-bi2-sze am-bi2-zu am-da am-da-du3 am-da-i3-gal2 am-de6-sze3 am-e am-esz3-nam-ta am-gal am-gal-an-na am-gin7 am-i3-li2 am-i3-na-kal am-ir-x-x am-ka am-lil-da-du3 am-ma am-ma-gir4 am-ma-ma-ra am-ma-mu am-ma-ti am-ma-za-za am-me-er am-MI am-na-nu-um am-ne-zu am-ni-ni am-ra am-ra-ni am-ri-ni am-ri-ni-ta am-ri2-li2 am-ri2-ma am-ri2-ma{ki} am-si am-si-ta am-sukud-da am-sza-... am-sze3 am-szir-gal am-ti am-ti-ni am-til am-u am-um am-za-ku-um am-za-te-na-am-ga-ma-... am(RA) ...-am3 am3 am3-am am3-da am3-da-da am3-DU am3-i3-li2 ...-am3-ma am3-ma am3-ma-a am3-ma-a-ta am3-ma-ab-dim2-bi am3-ma-ke4 am3-ma-mu am3-ma-ni am3-ma-nu-um am3-ma-ta am3-mi-ni am3-mi-ri2-ma am3-mi-ri2-ma-ka am3-mu am3-NI-... am3-ri2 am3-ri2-ma am3-ri2-ma-ka am3-ri2-ma-ka{ki} am3-ri2-ma{ki} am3-ri2-sze3 am3-til am3-tum-ta am3-tur am4 am4-lal3 am6 AMA ama ama-... ama-{d}ba-ba6 ama-{d}esz18-dar ama-{d}inanna ama-{d}inanna-ta ama-{d}lamma-mu ama-{d}lamma-re-ba-zi ama-{d}szul-gi-e-an-ARAD2-ru ama-{d}ur3-bar-tab ama-a-a-si ama-a-ba-ni-bi ama-a-du-alan ama-a-du-na2 ama-a-du-nu2 ama-ab2-zi ama-ar-gi4 ama-ar-gi4-am3 ama-ar-gi4-bi ama-ar-gi4-bi-a-ni ama-ar-gi4-me ama-ar-gi4-mu ama-ar-gi4-ni ama-ar-gi4-ra ama-ar-gi8-bi ama-ar-gi8-ni ama-ba-a ama-banda3{da} ama-bara2 ama-bi ama-dab5-me ama-di-de3 ama-dingir ama-dingir-ra ama-dingir-re-ne ama-dingir-re-ne-ta ama-du10-ga ama-e ama-e2-mah-e ama-esz18-dar ama-ga-da ama-ga-u18 ama-ga2-... ama-ga2-na-na ama-gaba ama-gal ama-gal-{d}gesztin-an-na ama-gal-e-ne ama-gan ama-gar-ra-ta ama-gi-... ama-gi-na ama-gi4-gi8-mu ama-gi4-gi8-ni ama-gin7-nu2 ama-gu-la ama-gu-la-ta ama-ha-ma-ti ama-IL2 ama-IL2-ne-e-er ama-IL2-sze3 ama-IL2-ta ama-iri-ke4 ama-isz-t u-ur ama-ka-sze3 ama-kal-la ama-kal-la-a ama-kal-la-me ama-kalam-ma ama-kam ama-ki ama-ki-im ama-ki-lu5-la ama-KI.KAL{ki} ama-KI.KAL{ki}-sze3 ama-KIN ama-kisz-ir ama-ku3-zu ama-ku3-zu(SU) ama-lal3-ab-zu ama-lal3-ab-zu-ka ama-lal3-abzu-sze3 ama-lu5-we-er ama-lugal ama-lugal-i3-sa6 ama-masz-min3 ama-maszkim ama-me ama-me-te ...-ama-mu ama-mu ama-mu-e2-dingir-MI-nunuz ama-mu-gin7 ama-mu-ha-me-na-sze3 ama-mu-ma-an-gi4 ama-mu-ma-gan ama-mu-un-ni-tu ama-na ama-na-a ama-na-du10 ama-na-ka ama-na-ta ama-ne-ne ama-ne2-e ama-nesag-e ama-ni ama-ni-ba-an-sa6 ama-ni-ba-an-sa6-ge ama-ni-ba-an-sa6-ka ama-ni-ba-sa6 ama-ni-da ama-ni-du10 ama-ni-gin7-gi ama-ni-ir ama-ni-li ama-ni-sze3 ama-ni-ta ama-nig2-du10 ama-nig2-gur-ra ama-nig2-kal-la ama-nig2-kam ama-nin-he2-gal2 ama-nir-ra-mu-um ama-ra ama-ra-ki-ag2 ama-ra-ki-ag2-egir-u2-gaba ama-ra-ki-ag2-hu-rim3{ki}-x ama-ra-ki-ag2-ra ama-ra-ta ama-sa6-ga ama-sag-... ama-sahar ama-sza3-ga-du11-ga ama-szakkan2-sze-er ama-szakkan2-sze-er-sze3 ama-sze-ab ama-sze3 ama-sze3-hal-bi ama-SZID ama-szim ama-SZIMxPI ama-SZIMxPI-ta ama-szu-{d}x-x ama-szu-hal-bi ama-tag ama-tag-ke4-ne-ta ama-ti ama-tu ama-tu-{d}nanna ama-tu-da ama-tu-da-a-ni ama-tu-da-ke4 ama-tu-da-ta ama-tu-i3-na-kal ama-tu-mu ama-tu-ni-na ama-tuku5 ama-tuku5-ka ama-ug-er ama-ug-sze-er ama-ug2 ama-ug2-ga ama-um-me ama-ur4-sza3-ge ama-x ama-x-... ama-x-AN ama-zi-an ama-zi-da ama-zi-mu ama-zi-mu-ta ama-zu ama(GA2) ama5 ama6 ama6-tu-me ama6-zi-mu amalu amar amar-... amar-...-sze3 amar-{d}da-mu amar-{d}da-mu-sze3 amar-{d}da-ni amar-{d}disz-dingir amar-{d}inanna amar-{d}iszkur-ta amar-{d}suen amar-{d}suen-{d}szara2-ki-ag2 amar-{d}suen-ga2-ra amar-{d}suen-ga2-re amar-{d}suen-ka amar-{d}suen-ka-sze3 amar-{d}suen-ke4 amar-{d}suen-na-bi2-du11-ga-sze3 amar-{d}suen-sze3 amar-{d}szuba3 amar-{d}szuba3-bi amar-{d}szul-gi amar-{d}szul-gi-ra amar-{d}tir-PA-ra amar-{d}x amar-{gesz}{u2}kiszi17 amar-{gesz}kiszi17 amar-{gesz}kiszi17-sze3 amar-{gesz}kiszi17-ta amar-{u2}kiszi17 amar-{u2}kiszi17-da amar-a amar-a-a amar-a-a-se-ge4 amar-a-a-si amar-a-a-si-(x) amar-a-a-si-ig amar-a-a-si-sa2 amar-a-a-si-si amar-a-a-si-sze3 amar-a-a-si-ta amar-a-a-zi amar-a-se-ge4 amar-a-si amar-a-sze3 amar-am3-ta amar-amar amar-an amar-asz-uszur4 amar-bi amar-da amar-da-... amar-du3 amar-du6 amar-du8-x amar-e amar-e2-tur3 amar-edin-na amar-engar-ra amar-esz3 amar-ga amar-GAG amar-gar amar-gi-a-ni amar-gi7 amar-gir amar-gu4 amar-gul amar-gun3 amar-hal amar-i3-li2 amar-i3-na-ba amar-i3-na-ba-me amar-i3-sin2 amar-il amar-inim-du10-ga amar-isin2{si}-na amar-ka amar-ka5 amar-ka5-a amar-ka5-a-ka-ke4 amar-kal-la amar-ki-ku3-ga amar-kiszi17 amar-kiszi17-a2-kam-sal4-la{ki} amar-kiszi17-sze3 amar-kiszi17-ta amar-KU ...-amar-ku3 amar-ku3 amar-ku5 amar-ku5-bi-am3 amar-ku5-da amar-ku5-dab-ba-ke4 amar-ku5-e amar-ku5-e-ne amar-ku5-me amar-ku5-ne amar-ku5-sze3 amar-ku5-ta amar-kun amar-ma-an-ta amar-ma-an{ki} amar-ma-an{ki}-me amar-ma-an{ki}-ta amar-ma-ma amar-ma-ma-ta amar-ma2-ma amar-NI amar-ni-nam amar-nita amar-PESZ-ga amar-ra amar-ra-AN-... amar-ra-da amar-ra-ka amar-ra-sze3 amar-ra-ta amar-re amar-sa6-ga amar-sag amar-si-a amar-su4 amar-su4-ra amar-suen amar-sumun amar-sun2 amar-sun2-zi amar-sun2-zi-da amar-sze3 amar-szuba amar-szuba-ta amar-szuba2 amar-szuba2-ka amar-szuba2-ke4 amar-szuba2-ra amar-szuba2-ta amar-szuba2-x amar-szuba3 amar-szuba3-bi amar-szuba3-ke4 amar-szuba3-ra amar-szuba3-ta amar-SZUL amar-ta amar-u3 amar-x amar-x-x-ta amar-x-zi-da amar-zi-mu amar(GU4) amasz amasz-ni amasz-sze3 ambar ambar-a-gug4-ta ambar-a-szesz ambar-a-uri3 ambar-a-uri3-bi ambar-da ambar-ebih{ki} ambar-es3 ambar-es3-sa2-{d}dumu-zi ambar-es3-sa2-{d}nin-dar-a ambar-es3-sa2-x-x-da-ni ambar-ga ambar-gesz-du3-a ambar-gesz-ur3 ambar-ki-us2 ambar-lagasz{ki} ambar-lagasz{ki}-ka ambar-lagasz{ki}-ke4 ambar-lagasz{ki}-sze3 ambar-lagasz{ki}-ta ambar-mah ambar-mah-ta ambar-mah{ki}-ta ambar-ni-za-la ambar-nina{ki} ambar-ra-ka ambar-silim ambar-sur-ra ambar-sur-ra-sze3 ambar-sur-ra-ta ambar-sze3 ambar-ta ambar-tur ambar-tur-{d}nanna-ka-bi ambar-tur-{d}nin-dar-a ambar-tur-bi ambar-tur-sze3 ambar-x-x ambar{ki} ambar{ki}-sze3 ambar{ki}-ta amusz amusz-asz amusz-ka amusz-sze3 amusz-ta ...-AN ...-an AN an ...-AN-... AN-... an-... an-...-be2-en AN-...-du AN-...-lu2-... AN-...-ta AN-...-x AN-{d}en-lil2-i3-sa6 ...-AN-a AN-ab-a-x an-ab-kal AN-ab-ma-mu AN-AN AN-AN-ka-ka-TAR AN-AN-ma-lik AN-an-ne2 AN-ASZ-a an-bar-... an-bar-a2 an-bar-DU6 an-bar-ra an-be2-ba-ni-... an-bi an-bi-mu AN-bu-du ...-an-da an-da-... an-da-BI-sze3 an-da-ga an-da-ga-me an-da-gal2-la an-da-gar3 an-da-gu-du an-da-gu-du-esz3-e-ki-ag2 an-da-gu-du-sze3 an-da-ki an-da-ki-ta an-da-la-na an-da-mu an-da-TAG an-da-tuku an-dab5-ba-bi an-dah-szum an-dar-ra an-dim2-dim2 an-dim2-dim2-ma an-dingir-dan an-dingir-su an-dingir-zu AN-DISZ-nun-me an-du an-du-gu an-du-lul an-du-mu an-du-sza3-ta an-du-u2 an-du3 an-du7-du7 an-du8-a-ta ...-an-dul3 an-dul3 an-dul3-... an-dul3-a an-dul3-gin7 an-dul3-mu an-dul3-zi an-dur2-re an-e-ba-ab-du an-e-ba-ab-du7 an-e-gar an-e2-HA an-e2-HA-erin2 an-e2-il an-e2-la2-x-na an-e2-x an-ga-a an-ga-am3 an-ga-ra-ad an-ga-tum an-ga-za-a-ni an-gal2 an-gal2-ka an-gal2-la an-gar an-gar3 an-gar3-... an-gar3-sze3 an-gar3-ta an-gar3-x an-gara2-ad an-ge6 AN-gesz AN-gesztin an-gu an-gu-... an-gu-du an-gu-du-mu an-gu-gu an-gu-gu-ta an-gu-lu5-lu5 an-gu-ru-mu an-gu-usz-ta an-gu-zi an-gu-zu an-gu7-du an-gub-ba an-ha an-ha{ki}-e AN-HAR AN-HAR-eb-gi-a an-hi-ir an-hi-ir-sze3 AN-HU-e-ne AN-iri-ib-ri2 an-iti-u2 ...-an-ka-x an-kal-x ...-AN-kam an-kar2-i3-sa6 AN-KAxX AN-KAxX-x AN-kesz2 an-ki AN-ki-... an-ki-a an-ki-bi an-ki-da an-ki-da-ta an-ki-du3-a an-ki-hi-li-a an-ki-ka-ni an-ki-ke4-ne an-ki-lu2-lulim an-ki-ni an-ki-nir-re ...-an-ki-ta an-ki-ta AN-KU AN-KU-ba-ni AN-KU-bi AN-KU-me-ta an-ku-ta an-ku3 an-ku3-... ...-an-ku3-ge an-ku3-ge an-ku3-zu ...-an-kux(KWU636) AN-LAGAB-KA AN-min-gag-min-gi AN-MIR-USZ an-mu-... AN-mug-nu-ib ...-an-na an-na an-na-... an-na-a an-na-a-zi an-na-ab-dah-he an-na-AB-suhusz an-na-ab-szum2-mu an-na-ah-i3-li2 an-na-ak-du-du an-na-bi2-du11 an-na-bi2-dul3 an-na-bi2-kusz2 an-na-bi2-x an-na-da an-na-da-ta ...-an-na-du11 an-na-du3-a an-na-dug-e3 an-na-gal-gal an-na-gu an-na-he-gal2 an-na-he-gal2-ta an-na-he2-gal2 an-na-hi an-na-hi-al an-na-hi-li an-na-hi-li-bi an-na-hi-li-bi-ta an-na-hi-li-mu an-na-hi-li-ta an-na-hu-li-bi-ta an-na-ka an-na-ke4 an-na-ke4-ta an-na-ke4-zu an-na-kuruszdax(KWU822) an-na-li an-na-ma-at an-na-mu an-na-na an-na-ni an-na-ni-tum an-na-num2 an-na-ra an-na-si an-na-sze3 an-na-ta an-na-tal an-na-ti an-na-tum2 an-na-x-dab5 an-na-x-x-x an-na-zi ...-an-na{ki} AN-nag-du an-ne an-ne-la an-ne2 an-ne2-... an-ne2-...-a an-ne2-{ga2}gar an-ne2-{ga2}gar-ta an-ne2-a an-ne2-a-x-na an-ne2-ab-du7 an-ne2-ba an-ne2-ba-ab-du7 an-ne2-ba-ab-du7-me an-ne2-ba-ab-du8 an-ne2-ba-ba-du7 an-ne2-ba-du2 an-ne2-ba-du7 an-ne2-ba-du7-ta an-ne2-ba-tum2 an-ne2-ba-zi-ge an-ne2-da-dam an-ne2-du11-sze3 an-ne2-du7 an-ne2-e an-ne2-e-{d}nanna an-ne2-e-x an-ne2-ga2-ra an-ne2-ga2-ra-asz an-ne2-ga2-ra-asz-ta an-ne2-ga2-ra-gar-asz an-ne2-ga2-ra-sze3 an-ne2-ga2-ra-ta an-ne2-gar an-ne2-gar-ra an-ne2-gar-sze3 an-ne2-gar-ta an-ne2-ib2-zu an-ne2-isz-ti-gal an-ne2-ki-ag2 an-ne2-ki-mu an-ne2-ki-si-ki an-ne2-kusz2 an-ne2-me an-ne2-mu an-ne2-mu-ra an-ne2-mu-tum2 an-ne2-nu-x an-ne2-pa3-da an-ne2-palil2 an-ne2-sa6 an-ne2-si an-ne2-si-me an-ne2-si-x an-ne2-sze3 an-ne2-szu an-ne2-ta an-ne2-ti an-ne2-tum an-ne2-x an-ne2-x-... an-ne2-x-x an-ne2-x-x-me an-ne2-zu an-ne2-zu-ta an-nu-ni-tum an-nu-ni-tum-ka an-nu-ni-tum-ma an-nu-ni-tum-ma-ka an-nu-ni-tum-sze3 an-nu-um AN-PA an-pi-bil2 an-sa-an{ki} AN-su-dan an-su4 an-sza an-sza-... an-sza-an an-sza-an-na an-sza-an-na-ke4 an-sza-an-na-me an-sza-an-na-sze3 an-sza-an-na{ki} an-sza-an-na{ki}-ke4 an-sza-an-na{ki}-me an-sza-an-na{ki}-sze3 an-sza-an-na{ki}-ta an-sza-an-sza-an{ki} an-sza-an-sze3 an-sza-an{ki(DI)} an-sza-an{ki} an-sza-an{ki}-ke4 an-sza-an{ki}-me an-sza-an{ki}-na an-sza-an{ki}-na-ke4 an-sza-an{ki}-sze3 an-sza-an{ki}-ta an-sza-an{ki}-x an-sza-na an-sza-na-an-me an-sza-na-ke4 an-sza-na-sze3 an-sza-na{ki} an-sza-na{ki}-ke4 an-sza-na{ki}-me an-sza-sze3 an-sza-sze3{ki} an-sza{ki} an-sza{ki}-ke4 an-sza{ki}-me an-sza{ki}-na an-sza{ki}-na-ke4 an-sza{ki}-na-me an-sza{ki}-ta an-sza3-an{ki} an-sza4-an{ki} an-szanx(SZAxAN){ki} ...-AN-sze ...-AN-sze-ta an-sze3 an-szi-x-x an-szu-gu an-ta an-ta-gal2 an-ta-gi4 an-ta-he2-gal2 an-ta-ka-sze3 an-ta-lu2 an-ta-mu-na-ag2-ka an-ta-mu-zu an-ta-sur-ra an-ta-sur-ra-sze3 an-ta-ta an-ta-tug2-sal4-sze3 an-ta-zal an-tag an-tak4 AN-TAR-x-... an-te-... an-ti an-ti-a an-ti-gir4 an-ti-ri2-gu7 an-tu an-tuku an-tuku-am3 an-tuku5 an-tul2 an-u2 an-ub-da an-uru4-a ...-AN-x ...-an-x AN-x an-x AN-x-... AN-x-(x) AN-x-a AN-x-bi AN-x-ga2-ke4-ne AN-x-gesz AN-x-luh AN-x-ma-a AN-x-na AN-x-qu-x AN-x-SIG7-a-x-gal-lam2 AN-x-sza3 AN-x-x AN-x-x-(x) AN-x-x-ra AN-x-x-ta AN-x-x-x-sza AN-za an-za an-za-a an-za-am an-za-am-da an-za-am-ma an-za-am-sze3 an-za-gar3 an-za-gar3-{gesz}kiri6 an-za-gar3-da-da-sze3 an-za-gar3-da-da-ta an-za-gar3-ka-da an-za-gar3-sze3 an-za-gar3-ta an-za-gar3(SZA)-ta an-za-gar3{ki} an-za-gir13 an-za-gir13-ra an-za-gir13-sze3 an-za-gir13-ta an-za-pirig an-za-x-... an-za-za-a an-za:gar3-ra an-za3 an-za3-gar3 an-za3-gar3-sze3 an-za3-gar3-ta an-za3-gar3{ki}-sze3 an-za3-gir13-sze3 an-za3-gir13-ta an-za3-sze3 an-za3-ta an-zah an-zah3 ...-an-zi AN-zi-e2{ki} AN-zi-gi4 AN-zi-gi4-na-na AN-zi-gi4-NI-gi4 AN-zi-KA AN-zu-bar-ra an-zu-ga-an an-zu-zu an:za an:za-gar3 an(BA) an(GAR3) an(GAR3)-za-gar3-sze3 an(HAL) an(HAL)-ne2 an(NAB) an(NAB)-sza-an{ki}-ta an(TUG2) AN) ansze ansze-... ansze-...-sze3 ansze-a ansze-am3 ansze-ba ansze-bi ansze-bi-sze3 ansze-da ansze-da-re-a ansze-e-us2-sa ansze-edin-na ansze-edin-na-kam ansze-edin-na-munus ansze-edin-na-nita ansze-edin-na-nita2 ansze-edin-na-nita2-gesz ansze-gesz ansze-gu4-gid2-da ansze-ka ansze-ka-a ansze-ka-a-sze3 ansze-ke4 ansze-ke4-ne ansze-KU ansze-KU-nita2 ansze-KU-ta ansze-kusz ansze-lah5 ansze-lah5-sze3 ansze-libir ansze-libir-munus ansze-mah2 ansze-me ansze-mu-um ansze-mug ansze-nita2 ansze-sza3-ga ansze-sze-er ansze-sze3 ansze-ta ansze-tur-tur ansze-x ansze-x-sze3 ansze-zi {ansze}dur9{ur3}-ta {ansze}kunga {ansze}kunga-da {ansze}kunga2 {ansze}kunga2-bi {ansze}kunga2-da {ansze}kunga2-gu7-a {ansze}kunga2-ka {ansze}kunga2-me {ansze}kunga2-munus {ansze}kunga2-munus-mah2 {ansze}kunga2-nita {ansze}kunga2-nita2 {ansze}kunga2-nita2-gesz {ansze}kunga2-sze3 {ansze}kunga2-ta {ansze}kunga2(BAR) {ansze}kunga2(BAR)-munus {ansze}kunga2(BAR)-nita2 {ansze}si2-si2 {ansze}si2-si2-munus {ansze}si2-si2-nita2 anzu anzu{muszen} anzu{muszen}-babbar2 anzu{muszen}-gin7 anzu2 anzu2-babbar2 anzu2{muszen} anzu2{muszen}-babbar anzu2{muszen}-babbar2 anzu2{muszen}-babbar2-ka anzu2{muszen}-sze3 anzux(IM.MI) anzux(IM.MI){muszen} ap ap-ki-da ap-lu-ha-ta-szu ap-lu-sa3 ap-lu-uh2 ap-lu-us2-{d}da-gan ap-lum ap-pi ap-pi-za apin apin-a apin-ba-zi apin-ba-zi-ta apin-bi apin-da-sze3 apin-du10 apin-du8 apin-du8-a apin-du8-a-ta apin-e apin-e-ne apin-gi-ku5-ra2-ta apin-gibil-du3 apin-gu4 apin-ka apin-ke4 apin-ku5-ra2 apin-ku5-ta apin-la2 apin-la2-a apin-la2-a-ta apin-la2-am3 apin-la2-ba apin-la2-da apin-la2-e apin-la2-ka apin-la2-kam apin-la2-me apin-la2-sze3 apin-la2-ta apin-mah apin-me apin-na apin-na-am3 apin-na-ke4 apin-na-me apin-na-ru apin-si-ga apin-sze3 apin-ta apin-til-GAN2-kam apin-x apin-x-tuku apin-x-x-gesz aq aq-ba-ia3 aq-ba-ni ...-ar ar ar-... ar-...-ra ar-...-x-ba-na ar-a-ri2-tum ar-ap-hu-um ar-ba-i-im ar-ba-im ar-bi-gi4 ar-bi-ma-az-bi ar-bi-tum ar-bi2-... ar-bi2-al ar-bi2-gi4 ar-bi2-i3-lum ar-bi2-ib ar-bi2-id ar-bi2-lum ar-bi2-lum{ki} ar-bi2-tum ar-bi2-um ar-bu-um-ma-ta ar-da-in-gi4 ar-da-szi-in-gi4 ar-e2 ar-e2-x-num2 ar-erim2 ar-ga-num2 ar-ga-num2-bi ar-ga-ti ar-gesz-x ar-gi-bi2-dur2 ar-gi-lum ar-gi4-bi2-lu ar-gi4-num2 ar-gi4-num2-da ar-gi5-num2 ar-ha ar-ha-sze3 ar-ha-ta ar-KU-ma ar-la-an ...-ar-ma ar-ma-an{ki} ar-ma-nu-um ar-ma-num2 ar-ma-tum ar-mu ar-mu-na-du ar-mu-na-gub ar-mu-na-gub-gu-la ar-mu-na-gub-sze3 ar-mu-na-gub-tur ar-nu-gi4-a ar-pa2-ad ar-pa2-tal ar-ra-ap-hu-um{ki} ar-ri-az ar-ri-du-ga ar-ri-ug ar-si-ah ar-sza-an-ti-a ar-sza-an-ti-a-{d}nin-dar-a ar-sza-an-ti-a-ta ar-sza-ba-ni ar-sza-bi2-in-num2 ar-sza-na-ta ar-sza-ti-a ar-sza-ti-a-{d}nansze-ta ar-sza-ti-a-{d}nin-dar-a ar-sza-ti-a-{d}nin-dar-a-ta ar-sza-ti-a-ka ar-sza-ti-a-sze3 ar-sza-ti-a-ta ar-sza-ti{ki} ar-sza-tum ar-szi-ah ar-szi-ah-e ar-szi-ah-ra ar-szi-ah-sze3 ar-szi-ah-ta ar-szi-ah(UD) ar-szi-ha ar-szi-ku ar-szi-ku-uk-bi ar-szi-ni ar-szi{ki} ar-te ar-ti-a ...-ar-tum ar-um ar-wa-ak ar-wa-tum ar-wi-lu-ug-bi ar-wi-lu(KU)-ug-bi ar-x ar-za ar-za-an ar-za-ga2 ar-za-na ar-za-na-IL2 ar-za-na-ka ar-za-na-saga ar-za-na-sze3 ar-za-nu-um ar-za-x ar-zi-ni ar2 ar3 ar3-a ar3-ar3 ar3-ar3-bi-a ar3-ar3-da ar3-ar3-de3 ar3-ar3-ra ar3-ar3-sze3 ar3-dam-... ar3-dam-i3-li2 ar3-de3 ar3-du2-kam ar3-e-de3 ar3-ka ar3-ra ar3-ra-a ar3-ra-de3 ar3-ra-ka ar3-ra-ka-sze3 ar3-ra-sze3 ar3-ra-ta ar3-re-de3 ar3-ti ar3(HI) ar3(HI)-a ar3(KI) ar3(TE) ar3(TE)-a ARAD ARAD-e-eb-ta ARAD) ...-ARAD2 ARAD2 ARAD2-... ARAD2-...-ta ARAD2-...-x ARAD2-{d}... ARAD2-{d}alamusz-e ARAD2-{d}alamusz-ta ARAD2-{d}amar-{d}suen ARAD2-{d}amar-{d}suen-ka ARAD2-{d}amar-{d}suen-ta ARAD2-{d}ba-ba6 ARAD2-{d}ba-ba6-sze3 ARAD2-{d}ba-ba6-ta ARAD2-{d}dumu-zi ARAD2-{d}en-ki ARAD2-{d}en-lil2 ARAD2-{d}en-lil2-la2 ARAD2-{d}EN-x ARAD2-{d}ig-alim ARAD2-{d}inanna ARAD2-{d}ma ARAD2-{d}nanna ARAD2-{d}nanna-ke4 ARAD2-{d}nanna-sze3 ARAD2-{d}nanna-ta ARAD2-{d}nansze ARAD2-{d}nin-gal ARAD2-{d}nin-gal-sze3 ARAD2-{d}suen ARAD2-{d}szara2 ARAD2-{d}szara2-sze3 ARAD2-{d}szul-pa-e3 ARAD2-{d}utu ARAD2-{d}x ARAD2-{d}x-ka ARAD2-a-eb-ta ARAD2-a-mu ARAD2-a-na ARAD2-a-ni ARAD2-a-zu ARAD2-a2-gi-na ARAD2-aga ARAD2-al-la ARAD2-am3 ARAD2-ARAD2-... ARAD2-ASZ ARAD2-ba ARAD2-ba-ni ARAD2-ba-ni-x ARAD2-da ARAD2-da-... ARAD2-da-a-ne2 ARAD2-da-a-ni ARAD2-da-am3 ARAD2-da-bu-um ARAD2-da-ke4 ARAD2-da-na ARAD2-da-na-ka ARAD2-da-ni ARAD2-da-ni-e ARAD2-da-ni-im ARAD2-da-ni-ir ARAD2-da-ni-sze3 ARAD2-da-ni-ta ARAD2-da-sze3 ARAD2-da-ta ARAD2-da-x ARAD2-da5-ku-um ARAD2-dam ARAD2-dam-me ARAD2-dam-ra ARAD2-dam-ta ARAD2-de3 ARAD2-dingir ARAD2-dingir-ra ARAD2-DU ARAD2-DU-ni ARAD2-DU{ki} ARAD2-du10 ARAD2-du10-... ARAD2-du10-sze3 ARAD2-dub-ba-ni ARAD2-dur-DUB-x ARAD2-e ARAD2-e-a-me-esz2 ARAD2-e-eb ARAD2-e-eb-ta ARAD2-e-ne ARAD2-e-ne-sze3 ARAD2-e2-a ARAD2-e2-a-me-esz2 ARAD2-e2-ninnu ARAD2-eb ARAD2-eb-dingir ARAD2-eb-ta ARAD2-er3-ra ARAD2-ga2-kam ARAD2-ge6-par4 ARAD2-geme2 ARAD2-gesz-... ARAD2-gi-na ARAD2-gi4-sal4-la{ki} ARAD2-gu3-de2-a ARAD2-ha-la ARAD2-hu-la ARAD2-hu-la-ke4 ARAD2-hu-la-sze3 ARAD2-hu-la-ta ARAD2-hul3 ARAD2-hul3-la ARAD2-hul3-la-a ARAD2-hul3-la-ka-sze3 ARAD2-hul3-la-ta ARAD2-hux(RI)-la ARAD2-i-x ARAD2-i3-li2 ARAD2-ib-ni ARAD2-ib-ri2-x ARAD2-ka ARAD2-KA-x ARAD2-kal-ga ARAD2-ki-... ARAD2-ku3-ga ARAD2-ku3-ga-ta ARAD2-lu2-x-si ARAD2-lugal ARAD2-ma-... ARAD2-masz ARAD2-me ARAD2-me-esz2 ARAD2-me-me ARAD2-mu ARAD2-mu-ka ARAD2-mu-ra ARAD2-mu-sze3 ARAD2-mu-ta ARAD2-mu-um ARAD2-na-... ARAD2-na-KA ARAD2-nanna ARAD2-ni ARAD2-ni-a ARAD2-ni-me-esz2 ARAD2-PA ARAD2-pa2-dan ARAD2-ra ARAD2-ra-ni ARAD2-ra-nu-id ARAD2-ra-ta ARAD2-ra-ur-sag ARAD2-re ARAD2-re-eb ARAD2-re-eb-ta ARAD2-re-eb2 ARAD2-re-szum ARAD2-re2-eb-ta ARAD2-sa6-ga ARAD2-sa6-sa6 ARAD2-sag-gesz ARAD2-sag-KIN ARAD2-sag-sa6 ARAD2-saga ARAD2-sanga-mu-ta ARAD2-szara2 ARAD2-sze3 ARAD2-SZIM ARAD2-ta ARAD2-tur ARAD2-tur-ta ARAD2-tur-ur-ga2-da ARAD2-u3 ...-ARAD2-x ARAD2-x ARAD2-x-... ARAD2-x-en ARAD2-x-ta ARAD2-x-x ARAD2-x-x-ka-ra ARAD2-x-x-x ARAD2-zi ARAD2-zu ARAD2-zu-ni ARAD2(ARAD) ARAD2(ARAD)-{d}nansze ARAD2(ARAD)-mu ARAD2{muszen} aratta aratta-da arhusz as as-ni-na as as -ba-su as2 as2-sur{ki} asal asal-u2 asal2 asalx(A.GAB.LISZ.TU) asalx(A.GISZ.TU.GAB.LISZ) asalx(A.GISZ.TU.GAB.LISZ)-{d}ba-ba6 asalx(A.TU.GAB) asalx(A.TU.LISZ) asalx(A.TU.NIR.GAB.LISZ) asalx(A.TU.NIR.LISZ) asalx(A.TU.NIR) asalx(A.TU.NIR)(TU asalx(A.TU) asalx(GAB.LISZ) asalx(GAB.LISZ)-ta ...-asar asar asar-lu2-hi asar-re2 asar(E2 asar(UR ASARI) asila3 ...-ASZ ...-asz ASZ asz asz-... asz-...-saga asz-(x) asz-a asz-a-kam asz-a-ni asz-a-ta asz-am3 asz-asz ASZ-ASZ-x asz-ba-tum asz-be-li2 asz-bi asz-bu-KU asz-bur-na asz-da-ba{ki} asz-da-en-na asz-da-ga asz-da-gaba asz-da-gal asz-dar asz-du-asz-du-la asz-du-pesz-e asz-du-ra asz-du-sza asz-gi4-pa3-da-DISZ-ga2-asz-TAR-ta asz-gi4{ki}-sze3 asz-gu-mu2 asz-gu-usz-num2 asz-gu-za asz-hal-lum asz-HAR asz-hi-dingir asz-HI-DISZ asz-im-x-x-a asz-ka-e ASZ-LAGAB asz-LAGAB asz-LAGAB-ke4 asz-lu-um asz-ma asz-me asz-me-... asz-ne-li2 asz-ne-lu asz-ne-u18 asz-ne2-gin2 asz-ne2-ri2 asz-ne2-ri2-ta asz-ne2-u18 asz-ne2-u18-ta asz-ne2-u18(URU) asz-ni asz-ni-ah asz-ni-u18 asz-nun-na-ta asz-nun-na{ki} asz-nun{ki}-ta asz-qu2-da-an asz-qu2-da-num2 asz-qu2-dan asz-qu2-du-um-ta asz-ri2-da-ta asz-sze3 asz-szur5{ki} asz-szur6{ki} asz-szusz3{muszen} asz-ta asz-ta-qar-ta asz-ta2-na-pa2-ra-ma asz-ta2-qar asz-ta2-qar-ta asz-tu-ra ...-asz-um asz-ur4 asz-x-x asz:szu2 asz(BAD) ...-asz2 asz2 ASZ2 asz2-du-... asz2-du-bi2-isz-ta asz2-e2-ba asz2-gesz-EDIN asz2-lum asz2-nun-na-sze3 asz2-nun-na{ki} asz2-nun-na{ki}-ka asz2-nun-na{ki}-ke4 asz2-nun-na{ki}-sze3 asz2-nun-na{ki}-ta asz2-nun{ki} asz2-nun{ki}-ka asz2-nun{ki}-sze3 asz2-nun{ki}-ta asz2-qu2-da-num2 asz2-ta2-qar-ta asz2-tak4 asz2-te-ni-ib asz2-ti-a-lu2 asz3 asz7 asz7-ga asz7{asz} aszgab aszgab-du10 aszgab-e aszgab-e-ne aszgab-gal aszgab-ka aszgab-me aszgab-me-esz2 aszgab-sze3 aszgab-ta aszgab-x aszgab:ta asznan asznan(SZE asznan(TIR) at at-ma at-rim3 at-ta-a-a at az az-a az-am3 az-bu az-mu az-mu-ke4 az-nita2 az-szu-ma-sza-...-ze2-... az-za-at az(UG3) azag azag{za3} azlag azlag-e-ne-ta azlag-ka azlag-ne azlag-ta azlag2 azlag2-bi azlag2-e azlag2-e-ne azlag2-e-ne-sze3 azlag2-e-ne-ta azlag2-gal azlag2-ka azlag2-ke4 azlag2-ke4-ne azlag2-ke4-ne-ta azlag2-me azlag2-me-esz2 azlag2-ne azlag2-ne-sze3 azlag2-ni azlag2-ra azlag2-sze3 azlag2-ta azlag2-x-x azlag5 azlag5-me B ...-ba BA ba ...-ba-... ba-... ba-...-a ba-...-gi-in ba-...-NE ba-...-ni ba-...-si ba-(x) ba-{d}NI ...-ba-a ba-a ba-a-... ba-a-...-ta ba-a-{ga2}gar ba-a-a ba-a-a-lu5 ba-a-a-me ba-a-a-mu ba-a-a-na-a ba-a-a-ra ba-a-a-sze3 ba-a-a-ta ba-a-a-ti ba-a-ab-du8 ba-a-ad-da-ri2 ba-a-ad-x ba-a-ah-du ba-a-ak ba-a-ak-a ba-a-al-la-a-sze3 ba-a-an-ti ba-a-ar ba-a-ba ba-a-ba-a ba-a-ba-lum ba-a-bad ba-a-bi2{ki} ba-a-da ba-a-da-a ba-a-da-da ba-a-da-ga ba-a-da-ni-ti ba-a-da-ri2 ba-a-da-ri2-sze3 ba-a-da-ta ba-a-dab5 ba-a-de2 ba-a-de3 ba-a-de6 ba-a-dim2 ba-a-du-du ba-a-du2-ul ba-a-du3 ba-a-du8 ba-a-dul4 ba-a-dul9 ba-a-dulx(UR) ba-a-e11-da-a ba-a-e3 ba-a-ga ba-a-ga-a ba-a-ga-ta ba-a-ga2 ba-a-ga2-ar ba-a-ga2-ra ba-a-ga2-ra-esz2-a ba-a-gar ba-a-gar-ra ba-a-gar-ra-a ba-a-gar-ra-sze3 ba-a-gar-sze3 ba-a-gar{ar} ba-a-gen ba-a-gi ba-a-gi-in ba-a-gi-in4 ba-a-gi4 ba-a-gi4-a ba-a-gi4-a-sze3 ba-a-gid2 ba-a-gin7 ba-a-gu7 ba-a-gub ba-a-gul-la ba-a-gur ba-a-ha-tum ba-a-hul ba-a-hul-a-sze3 ba-a-hun ba-a-hun-ga2 ba-a-hun-sze3 ba-a-hun(KU) ba-a-ka ba-a-ke4 ba-a-kesz2 ba-a-kesz2-bi ba-a-kesz2-ta-kam ba-a-KID ba-a-ku5 ba-a-kux(KWU147) ba-a-la ba-a-la-a ba-a-la2 ba-a-lum ba-a-me ba-a-mu ba-a-mu-sze3 ba-a-na-gar ba-a-na-NI ba-a-na-tum ba-a-nu-de3-me ba-a-re-esz-a-ne ba-a-sa6 ba-a-sa6-ga ba-a-sa6-ga-sze3 ba-a-sa6-ga-ta ba-a-sa6-sa6 ba-a-sag3 ba-a-sag3-de3 ba-a-saga ba-a-sar ba-a-si ba-a-si-ga ba-a-SIG7 ba-a-sze3 ba-a-szesz ba-a-szesz4 ba-a-szi-gur ba-a-szi-in-kux(KWU147) ba-a-szi-szu ba-a-szu-ni ba-a-szudulx(URxA) ba-a-szum2 ...-ba-a-ta ba-a-ta ba-a-ti ba-a-ti-a ba-a-til ba-a-tu-ru ba-a-tuku ba-a-tusz ba-a-tusz-a ba-a-u3 ba-a-ur-gu ba-a-usz2 ba-a-x ba-a-x-... ba-a-x-ak-a ba-a-x-gi-a-x-esz ba-a-za ba-a-zal-ta ba-a-zi ba-a-zi-ga-sze3 ba-ab ba-ab-... ba-ab-{du}du8 ba-ab-ak ba-ab-ba-a ba-ab-ba-du8 ba-ab-ba-e ba-ab-ba-gi-na ba-ab-ba-la-a ba-ab-bala ba-ab-bi2-lum{ki}-sze3 ba-ab-bu-us2 ba-ab-da-ab-ba ba-ab-da-de6 ba-ab-da-ti ba-ab-dab ba-ab-dab5 ba-ab-dab5-ba-sze3 ba-ab-dab6 ba-ab-dah ba-ab-dah-a ba-ab-de3 ba-ab-de6 ba-ab-de6-a ba-ab-de6-a-sze3 ba-ab-dim2 ba-ab-du ba-ab-du-sza ba-ab-du11 ba-ab-du2 ba-ab-du3 ba-ab-du7 ba-ab-du8 ba-ab-du8-a ba-ab-du8-sze3 ba-ab-du8-ta ba-ab-du8(AB) ba-ab-du8(KASZ4) ba-ab-dub2-ba-kam ba-ab-dul9 ba-ab-gal2 ba-ab-gar ba-ab-gaz ba-ab-gi-ib ba-ab-gi4 ba-ab-gi4-gi4 ba-ab-gu7 ba-ab-gu7-da-bi ba-ab-gur ba-ab-gurx(SZE.KIN) ba-ab-ha-la ba-ab-i3-li2 ba-ab-il ba-ab-IL2 ba-ab-KA ba-ab-kesz2 ba-ab-kin ba-ab-ku4 ba-ab-kux(LIL) ba-ab-la-ha ba-ab-la-ha-na ba-ab-LAGABxX ba-ab-lu ba-ab-MU ba-ab-ra ba-ab-ra-a-sze3 ba-ab-re-e ba-ab-rex(HU) ba-ab-sa6 ba-ab-si ba-ab-su ba-ab-su-ga ba-ab-su-su ba-ab-su-ub ba-ab-su-ul3 ba-ab-su3 ba-ab-su3-ub ba-ab-sub6 ba-ab-szesz4 ba-ab-szesz4-a ba-ab-szesz4(SA6) ba-ab-szu2 ba-ab-szu4 ba-ab-szum2-esz ba-ab-szum2-mu ba-ab-tab ba-ab-tak4-a-sze3 ba-ab-ti ba-ab-ti-a ba-ab-ti-ge26-a ba-ab-tuku ba-ab-tuku-ku5 ba-ab-tum2-ma-ta ba-ab-tum2-mu ba-ab-tum3 ba-ab-ub ba-ab-um ba-ab-us2 ba-ab-usz2 ba-ab-x ba-ab-x-... ba-ab-x-mu ba-ab-x-zi-x ba-ab-zi ba-ab-zi-zi ba-ad-da ba-ad-da-a ba-ad-da-la ba-ad-da-ri2 ba-ad-da-ri2-me ba-ad-da-ri2-sze3 ba-ad-da-ri2-ta ba-ad-ri2 ...-ba-ag2 ba-ah-sza ba-ah-sza-an ba-ah-szum ba-ah-zi-ge ba-ah-zu-zu ...-ba-ak ba-ak ba-ak-a ba-ak-a-ta ba-ak-ba-ak ba-ak-ba-ki-a-ta ba-ak-ba-UD-a-ta ba-ak-i3-li2 ba-ak-i3-li2-a ba-ak-li2-um ba-ak-lum ba-ak-ti ba-al ba-al-ba-i3-li2 ba-al-ba-la ba-al-ba-t u2-sza-ru-um ba-al-da-sze3 ba-al-de3 ba-al-du{ki} ba-al-du8 ba-al-du8-sza ba-al-e-de3 ba-al-gi4 ba-al-hu-um-sze3 ba-al-i3-li2 ba-al-i3-li2-ta ba-al-IGI-gur4-da ba-al-ka-se-ri2 ba-al-la ba-al-la-a ba-al-la-bi ba-al-la-da ba-al-la-me ba-al-la-sze3 ba-al-la-ta ba-al-la-tum ba-al-la(SA) ba-al-li2 ba-al-li2-ka ba-al-li2-mu ba-al-li2-sze3 ba-al-li2-ta ba-al-lum ba-al-me ba-al-mu ba-al-nu-ba-al ba-al-ri-um-ri-gi4-im ba-al-sa6-ge ba-al-szar-ru-um-ta ba-al-sze3 ba-al-t u2-a ba-al-t u2-sa-ri ba-al-t u2-sza-ri2 ba-al-t u2-sza-ri2-esz3-ta ba-al-t u2-sza-ri2-ta ba-al-t u2-sza-ru-um ba-al-t u2-tu-ta ba-al-t u6-sza-ri2 ba-al-ta-la ba-al-um ba-al-x ba-al-zum ...-ba-am3 ba-am3 ba-amar-ta ba-an ba-an-... ba-an-...-ku4 ba-an-{ga2}gar ba-an-a2-dah ba-an-ab-dab5(TUG2) ba-an-ab-szu-sar ba-an-ak ba-an-ba ba-an-ba-ra ba-an-ba-tuku ba-an-bala ba-an-bala(TI) ba-an-da ba-an-da-ab-gal2 ba-an-da-ab-gar ba-an-da-ab-ri ba-an-da-ag2-a-a ba-an-da-an-de2 ba-an-da-an-kar ba-an-da-bala ba-an-da-du2 ba-an-da-gar ba-an-da-gi-in ba-an-da-gur ba-an-da-kar ba-an-da-tu ba-an-da-tuku ba-an-da-zah3 ba-an-da-zah3-zah3-esz2 ba-an-dab ba-an-dab5 ba-an-dab5-ba ba-an-dab5-ba-asz2 ba-an-dab5-ba-sze3 ba-an-dabx(LAGABxGU4) ba-an-dabx(U8) ba-an-dag ba-an-dah ba-an-dar ba-an-de2 ba-an-de2-a ba-an-de2-a-sze3 ba-an-de6 ba-an-de6-a-sze3 ba-an-de6-esz2 ba-an-de6-ma-a-sze3 ba-an-de6-sze3 ba-an-du-du ba-an-du-mu ba-an-du10-gan ba-an-du11 ba-an-du11-ga ba-an-du12-du12 ba-an-du12-du12-a ba-an-du2-ru ba-an-du2-ru-un ba-an-du3 ba-an-du3-a-sze3 ba-an-du5 ba-an-du7 ba-an-du8 ba-an-du8-a ba-an-du8-du8 ba-an-du8-du8{zabar} ba-an-du8-sze3 ba-an-dub ba-an-dub-dub ba-an-dul3 ba-an-ga2-ar ba-an-gal2 ba-an-gar ba-an-gi ba-an-gi-gi ba-an-gi-in ba-an-gi-na-sze3 ba-an-gi-ne2 ba-an-gi4 ba-an-gi4-a ba-an-gi4-bi ba-an-gi4-gi4 ba-an-gid2 ba-an-gig ba-an-gu7 ba-an-gu7-esz2 ba-an-gub ba-an-gub-ba-ni ba-an-gul ba-an-gur ba-an-gur3-re ba-an-ha-az ba-an-hul ba-an-IL2 ba-an-il2 ba-an-kesz2 ba-an-ku-re-esz-sza-ke4-esz ba-an-ku3 ba-an-ku4 ba-an-ku4-ra ba-an-ku4-ra-a ba-an-ku4-ra-ke4-esz ba-an-ku4-ra-sze3 ba-an-ku4-re-esz ba-an-ku4-ta ba-an-ku5 ba-an-kux(DU) ba-an-kux(KWU147) ba-an-kux(KWU147)-ra ba-an-kux(KWU147)-ra-sze3 ba-an-kux(KWU147)-re-esz ba-an-kux(KWU636) ba-an-kux(KWU636)-ra ba-an-kux(KWU636)-ra-sze3 ba-an-kux(KWU636)-re-esz2 ba-an-kux(KWU636)(SZU-SZE) ba-an-kux(KWU636)(SZU-SZE)-sza-sze3 ba-an-kux(LIL) ba-an-kux(TU) ba-an-la-ah ba-an-la-ha ba-an-la2 ba-an-lah5 ba-an-lah5-a-sze3 ba-an-lah5(UD-DU-DU)-a ba-an-mu-bi ba-an-na-a ba-an-na-a-szum2 ba-an-na-an-zi ba-an-na-du3 ba-an-na-gi-in ba-an-na-gi4 ba-an-na-la2 ba-an-na-ra-si ba-an-na-si4-ga ba-an-na-szi-gar ba-an-na-szum2 ba-an-na-tar{ar} ba-an-na-ti ba-an-na-x ba-an-na-zi ba-an-na-zi-ga ba-an-ne-szum2 ba-an-ne-zi ba-an-nigin2 ba-an-nu2 ba-an-num2 ba-an-ra ba-an-ri-ri-ge-esz-me ba-an-sa10 ba-an-sa10-a ba-an-sa2 ba-an-sa6 ba-an-sa6-mu ba-an-sag3 ba-an-sag3-a ba-an-saga ba-an-sar ba-an-si ba-an-si-a ba-an-si-e ba-an-si-ga ba-an-si-si ba-an-sza-ar ba-an-sze3 ba-an-sze6 ba-an-szi-gen ba-an-szi-kux(KWU636)-re-esz2 ba-an-szi-sa10 ba-an-szi-ti ba-an-szid ba-an-szu-x-x ba-an-szub ba-an-szub{ub} ba-an-szum2 ba-an-szum2-ma-sze3 ba-an-szum2-mu-sza ba-an-szum2-mu-usz ba-an-ta ba-an-ta-sa6-ge ba-an-tag ba-an-tak4 ba-an-tak4-a ba-an-tar ba-an-ti ba-an-ti-a ba-an-ti-a-sze3 ba-an-ti-e ba-an-ti-esz ba-an-ti-esz2 ba-an-ti-isz ba-an-ti-x ba-an-tu-tu ba-an-tuku ba-an-tuku-a ba-an-tuku-a-asz ba-an-tuku-a-sze3 ba-an-tuku-sze3 ba-an-tum2-ma ba-an-tum2-ma-a ba-an-tum2-ma-sze3 ba-an-tum2-mu ba-an-tum3 ba-an-tum3(NIM) ba-an-tur ba-an-tusz ba-an-tusz-a ba-an-u2-gu ba-an-u2-us2 ba-an-ur4-ra-asz-sze3 ba-an-uru4 ba-an-us2 ba-an-usz2-a ba-an-x ba-an-x-du3 ba-an-x-esz ba-an-zah3-a-sze3 ba-an-ze2 ba-an-zi ba-an-zi-ga ba-an-zi-ge ba-an-zi-ge-e ba-an-zi-ge-me ba-an-zi-ge-sze3 ba-an-zi-ge-ta ba-an-zi-gin7 ba-an-zi-ta ba-an-zi-zi ba-an-zi-zi-ta ba-an-zi{ki} ba-an-zu-a ba-an-zuh ba-an-zuh-a ba-an-zuh-a-sze3 ba-an-zuh-sze3 ba-aq-ri ba-ar-ba-na-zu ba-ar-ba-ra-ge ba-ar-unu{ki} ba-ar3 ba-ar3-ra-am3 ba-asz ba-asz-si ba-asz-ti ba-asz{ki} ba-asz2 ba-asz2-ti ba-asz2-ti-a ba-asz2-ti-e ba-asz2-tum ba-az-ba-zum ba-az-mu-um-ta ...-ba-ba ba-ba ba-ba-... ba-ba-a ba-ba-a-a ba-ba-a-lu-da-da ba-ba-a-me ba-ba-a-ta ba-ba-a-ti ba-ba-ad ba-ba-ah ba-ba-al ba-ba-al-la ba-ba-al-la-a ba-ba-an-na ba-ba-an-sze-en ba-ba-an-sze-en6 ba-ba-az{ki} ba-ba-az{ki}-ta ba-ba-ba ba-ba-da ba-ba-dam ba-ba-dan{an}-na-ad ba-ba-du8 ba-ba-ga-ta ba-ba-gada ba-ba-gur ba-ba-hul ba-ba-ka-ka ba-ba-ke4 ba-ba-kesz2 ba-ba-kun2-na ba-ba-la ba-ba-la-za-bi ba-ba-lum ba-ba-lum-ta ba-ba-mu ba-ba-mu-ke4-ne ba-ba-mu-ta ba-ba-munu4 ba-ba-na ba-ba-ni ba-ba-ra ba-ba-ra-bi ba-ba-sa6 ba-ba-saga ba-ba-sze ba-ba-sze-en6 ba-ba-ta ba-ba-tal ba-ba-ti ba-ba-ti-{d}suen ba-ba-ti-a ba-ba-ti-bi ba-ba-ti-ke4 ba-ba-ti-sze3 ba-ba-ti-ta ba-ba-tum ba-ba-tur-ta ba-ba-u3 ba-ba-x ba-ba-za-munus ba-ba-zi ba-ba(KU)-a ba-ba6 ba-ba6-si-ga ba-BAD ba-BAD-a ba-BAD-me ba-bad3-ba-qar-ta ba-bala ba-bar ba-bar-ra ba-bi ...-ba-bi{ki} ba-bi2-li2-a ba-bi2-za ba-bil-a ba-bil2 ba-bil3 ba-bil3-la-ta ...-ba-bu-um ba-bu-za ba-bur2 ba-burx(TUL2) ba-da ba-da-... ba-da-a ba-da-a-ta ba-da-ab-ra-asz ba-da-ak ba-da-al-la ba-da-an-ba ba-da-an-kux(KWU147) ba-da-an-tuku ba-da-ba-da ba-da-BAD ba-da-da ba-da-da-ri2 ba-da-de6 ba-da-du ba-da-ga ba-da-ga-ta ba-da-gur ba-da-gur-esz2 ba-da-ka-sze3 ba-da-ku-bi ba-da-kur2-esz2 ba-da-kux(KWU147) ba-da-la2 ba-da-lah-lah{la} ba-da-mu-sze3 ba-da-NE ba-da-ri2 ba-da-ri2-sze3 ba-da-ru-um ba-da-silim ba-da-ti ba-da-ti-na ba-da-tu ba-da-tuku ba-da-tum ba-da-tusz ba-da-x ba-da-x-x ba-da-zah3 ba-da-zah3-a-kam ba-da-zi ba-dab ba-dab-u2-u3 ba-dab5 ba-dab5-ba ba-dab5-ba-a ba-dadag{ag} ba-dag ba-dah ba-dam ba-dar ba-de2 ba-de2-a ba-de2-a-sze3 ba-de6 ba-de6-a ba-de6-a-asz ba-de6-a-ta ...-ba-di ba-di ba-di-x-x ba-dim ba-dim2 ba-dim2-ke4 ba-dim2-ma ba-dim2-ma-ke4 ba-dim2-sze3 ba-dim2-ta ba-DU ba-du ba-du-a ba-du-a-sze3 ba-du-du ba-du-du-ma ba-du-mu ba-du-NE ba-du-NI ba-du-ta ba-du-x ba-du10 ba-du11 ba-du2 ba-du3 ba-du3-a ba-du3-a-sze3 ba-du3-a-ta ba-du3-ka ba-du3-mu ba-du3-sze3 ba-du3-ta ba-du3(NI) ba-du7 ba-du8 ba-du8-a ba-du8-ta ba-dub ba-duh-hu-um ba-dul9 ba-dul9-la ...-ba-e ba-e-da ba-e-de3 ba-e-du ba-e-me ba-e-re-sza ba-e-re-sza-a ba-e-si ba-e-x ba-e2-a ba-e2-e2-ki ba-e2-hi-li ba-e3 ba-eb ba-egir ba-er ba-er-ra-num2 ba-er3-ra-sze3 ba-ga ba-ga-a ba-ga-a-a ba-ga-a-ta ba-ga-ga ba-ga-ga-lum ba-ga-ga-um ba-ga-na-na ba-ga-ri2 ba-ga-ti ba-ga-ti-a ba-ga-tum ba-ga-tum-ta ba-ga-um ba-ga-x ba-ga2-ar ba-ga2-da ba-ga2-ga2 ba-ga2-ga2-sze3 ba-ga2-ha-NE-NE ba-ga2-ra ba-gal2 ba-gal2-la ba-gar ba-gar-gar ba-gar-NI ba-gar-NI-sze3 ba-gar-ra ...-ba-gara2 ba-gara2 ba-gara2-a ba-gara2-da ba-gara2-ka ba-gara2-ka-ni ba-gara2-lu2-ti ba-gara2-me ba-gara2-mu ba-gara2-sze3 ba-gara2-ta ba-gara2-ti ba-gara2-ti-a ba-gara2-x ba-gara2-x-... ba-gara2-zi-mu ba-gara2-zi-mu-ta ba-gara2(BI) ba-gaz ba-gaz-sze3 ba-ge ba-ge-en8 ba-ge-UZ-esz ba-ge6 ba-gen ba-gen-na ba-gen-na-a ba-gen-na-sze3 ba-gen-na-ta ba-gesz-an-gi-in ba-gesz-bi2-la ba-gesz-eb ba-gi ba-gi-gi ba-gi-in ba-gi-in-sze3 ba-gi-in4 ba-gi-na ba-gi-na-ba ba-gi-na-tum ba-gi-ne ba-gi-ne-esz ba-gi-ne2 ba-gi-ne2-esz ba-gi4 ba-gi4-ga-sze3 ba-gi4-gi4 ba-gid2 ba-gil-... ba-gin7 ba-gu-gu ba-gu-gu-ta(BI) ba-gu-la ba-gu-ta ba-gu-tum ba-gu-um ba-gu7 ba-gub ba-gub-ba ba-gub-ba-sze3 ba-gub-ke4 ba-gub-sze3 ba-gul ba-gun3 ba-gur-ra-ta ba-gur-x ba-ha ba-ha-a-da-ah ba-ha-an-sze-er ba-ha-ar-sze-en ba-ha-ha ba-ha-ra-am-ta-ra ba-ha-ru-um ba-ha-ti ba-HAR ba-har ba-HAR-mu ba-HAR-ta ba-har-ta ba-HI ba-hi ba-hi-szu-um ba-hi-zu-zu ba-hu ba-hu-ga ba-hu-UD ba-hul ba-hul-a ba-hul-a-sze3 ba-hul-a-ta ba-hul-ka ba-hul-la2 ba-hul-sze3 ba-hul-ta ba-hul-ta(SZA) ba-hul(IGI-UR@s) ba-hul(IGI) ba-hul(TI) ba-hul(UR) ba-hul2 ba-hun ba-hun-a ba-hun-ba-ga2 ba-hun-bi ba-hun-dim2 ba-hun-ga2 ba-hun-ga2-asz ba-hun-ga2-ke4 ba-hun-ga2-sze3 ba-hun-ga2-ta ba-hun-sze3 ba-hun-ta ba-hun:ga2 ba-i ba-IL2 ba-IL2-a-ta ba-in ba-ir ba-iri-na-x ...-ba-ka ba-ka ba-ka-ka ba-ka-ka-um ba-ka-mu-du-lum ba-KA-x-(x) ba-kesz2 ba-kesz2-ra2 ba-ki ba-ki-lum ba-ki-na-na ba-ki-na-tum ba-ki-ta ba-kikken-sze3 ba-KIN-IGI ba-KU ba-ku-i3-li2-a ba-ku-tum ba-ku3-ge ba-ku4 ba-ku4-ra ba-ku4-ta ba-ku4(HUL) ba-ku5 ba-ku5-da ba-ku5-ta-sze3 ba-kul ba-kum-sze3 ba-kur2 ba-kusz2 ba-kux(DU) ba-kux(DU)-ta ba-kux(KWU147) ba-kux(KWU147)-kux(KWU147) ba-kux(KWU147)-ra ba-kux(KWU147)-ra-sze3 ba-kux(KWU636) ba-kux(LIL) ba-kux(LIL)-a-sze3 ba-la ba-la-... ba-la-a ba-la-a-bi ba-la-a-ta ba-la-ad ba-la-ah ba-la-an-gi ba-la-at ba-la-at ba-la-du10 ba-la-gi4 ba-la-i3-li2-a ba-la-ka ba-la-la ba-la-la-kam ba-la-la-ta ba-la-li2-a ba-la-lum ba-la-mu ba-la-nu-um ba-la-sze3 ba-la-t am ba-la-t i-szu ba-la-t i3 ba-la-t i3-szu ba-la-ta ba-la-ti ba-la-zu ba-la2 ba-la2-a ba-lah5 ba-li ba-li-a-ta ba-li-ir ba-li-li-sze3 ba-li-ta ba-li2-du10 ba-li2-li2-sze3 ba-li2-mu-da-KAxX ba-lu-a ba-lu-e{ki} ba-lu-lu ba-lu-za ba-lu5 ba-lu5-a ba-lu5-e ba-lu5-ga ba-lu5-ge2 ba-lu5-la ba-lu5-lu5 ba-lu5-lu5-ta ba-lu5-mu ba-lu5-mu-ga2 ba-lu5-mu-ta ba-lu5-ta ba-lu5-u2 ba-lu5-u2-ka ba-luh ba-luh-dingir ...-ba-lum ba-ma-... ba-ma-nu-um ba-masz-si ...-ba-me ba-min ...-ba-mu ba-mu ba-mu-ka ba-mu-mu ba-mu-sza-ak ba-mu-sze3 ba-mu-ta ba-mu-ut ba-na ba-na-a ba-na-a-a ba-na-a-ba ba-na-a-ga2-ar ba-na-a-gar ba-na-a-gub ba-na-a-si ba-na-ab-du11 ba-na-ak ba-na-ak-a ba-na-an-... ba-na-an-szum2 ba-na-an-zi ba-na-bala-a-sze3 ba-na-de6 ba-na-ga-ra-sze3 ba-na-ga2-ar ba-na-gar ba-na-gi ba-na-gi-in ba-na-gi-in-na ba-na-gi-na ba-na-gi-na-esz2 ba-na-gi-ne2 ba-na-gi-ne2-esz ba-na-gid2 ba-na-gid2-da-me ba-na-ha ba-na-ha-la ba-na-kux(KWU147) ba-na-la2 ba-na-na ba-na-nu-um ba-na-ra-si ba-na-sa10 ba-na-sa6 ba-na-sar ba-na-si ba-na-su ba-na-szum2 ba-na-szum2-am3 ba-na-szum2-ma-sze3 ba-na-szum2-mu ba-na-tar{ar} ba-na-ti ba-na-ti-ta ba-na-x ba-na-zi ba-na-zi-ga-sze3 ba-NE ba-ne ba-ne-... ba-NE-a ba-ne-a-ba ba-ne-a-gi-na ba-ne-a-szi-sa10 ba-ne-a-szum2-ma ba-NE-a-ta ba-ne-ba-a-sze3 ba-ne-eb-dah ba-ne-gi-in ba-ne-gi4 ba-ne-gub ba-ne-si ba-ne-szum2-ma ba-NE-ta ba-ne-tar-ra ba-NE-x ba-ne-zi ...-ba-ni ba-NI ba-ni ba-ni-... ba-NI-a ba-ni-a ba-ni-bi-ka ba-ni-dab5 ba-ni-de2-a ba-ni-de6 ba-ni-dingir ba-ni-du10 ba-ni-e3 ba-ni-ge-esz ba-ni-gi-in ba-ni-gi-na ba-ni-gi-na-a-sze3 ba-ni-gi-na-sze3 ba-ni-gi-ne2-esz ...-ba-ni-hu ba-ni-ib2-la2 ba-ni-in-du11-ga-a ba-ni-in-in-du11-ga ba-ni-KA ba-ni-kux(KWU147) ba-ni-kux(KWU147)-ra-am3 ba-ni-kux(KWU636) ba-ni-li2 ba-ni-li2-bi ba-ni-lum ba-ni-lum-sze3 ba-ni-mu ba-ni-ni ba-ni-pa3-da-sze3 ba-NI-pa3(RU) ba-ni-s'u ba-ni-sa6-esz2 ba-ni-si ba-ni-szum ...-ba-ni-ta ba-ni-ta ba-ni-tag ba-ni-tum ba-ni-UD-KA-sze3 ba-ni-x ba-ni-x-ta ba-ni-zi ba-nigin2 ba-nu2 ba-nu2-a ba-nu2-sza-a ba-num2 ba-pa-tum ba-pa3 ba-pa3(UR) ba-ra ba-ra-... ba-ra-a-bala-esz ba-ra-a-da-ab-be2-en6 ba-ra-a-da-gi4-gi4-de3-esz2 ba-ra-a-de2 ba-ra-a-de2-de2 ba-ra-a-de6 ba-ra-a-du3 ba-ra-a-su ba-ra-ab-ak ba-ra-ab-be2-en3 ba-ra-ab-du ba-ra-ab-du7 ba-ra-ab-du8 ba-ra-ab-du8-du8 ba-ra-ab-e3 ba-ra-ab-ga2-ga2 ba-ra-ab-gi4-gi4-de3 ba-ra-ab-si-ig ba-ra-ab-su-e ba-ra-ab-usz2 ba-ra-ab-x ba-ra-ad-i3-li2-sze3 ba-ra-ad-i3-li2-szu ba-ra-ad-KU-e ba-ra-ah-szi{ki}-sze3 ba-ra-ak ba-ra-an ba-ra-an-du8 ba-ra-an-e11-de3 ba-ra-an-e11-e ba-ra-an-e3 ba-ra-an-hi-hi-nam ba-ra-an-ka-gal ba-ra-an-ki ba-ra-an-kid7 ba-ra-an-ne-zuh ba-ra-an-sa10 ba-ra-an-sa10-a-sze3 ba-ra-an-sa10-am3 ba-ra-an-sa10-asz2 ba-ra-an-ti ba-ra-ARAD2-ka ba-ra-ba-ab-szum2-mu ba-ra-ba-an-ne-e ba-ra-ba-du7-de3-en6 ba-ra-ba-gi4-gi4-de3 ba-ra-ba-zah3-de3-en ba-ra-bala ba-ra-bu ba-ra-bulug4 ba-ra-dan6 ba-ra-de3 ba-ra-de6 ba-ra-du12-du12 ba-ra-du3 ba-ra-du8 ba-ra-e11-de3 ba-ra-e11-e ba-ra-e3 ba-ra-e3-a ba-ra-e3-a-asz ba-ra-e3-a-sze3 ba-ra-e3-de3 ba-ra-e3-e(SZE3) ba-ra-ga ba-ra-ga2-ar ba-ra-ga2-ga2 ba-ra-gar ba-ra-ge ba-ra-ge-de3 ba-ra-gi-in ba-ra-gi-ne ba-ra-gu7 ba-ra-gur ba-ra-ha-asz ba-ra-hu-ti ba-ra-kal ba-ra-kar ba-ra-kar-ra ba-ra-kesz2 ba-ra-kid ba-ra-me ba-ra-mu-du11-du11 ba-ra-na-a ba-ra-nagar ba-ra-ne-x ba-ra-ni-e3 ba-ra-ni-pa-e3 ba-ra-ni-sze3 ba-ra-ni-zal ba-ra-sa10 ba-ra-sa10-a ba-ra-sa10-a-sze3 ba-ra-su ba-ra-su-su-dam ba-ra-sze ba-ra-sze6 ba-ra-szi-in ba-ra-SZIM-ne ba-ra-tum ba-ra-tur ba-ra-um ba-ra-ur3 ba-ra-x ba-ra-x-kesz2 ba-ra-za ba-ra-za-al ba-ra-zal ba-ra-zal-a-ta ba-ra-zal-la ba-ra-zal-la-asz ba-ra-zal-la-asz-sze3 ba-ra-zal-la-sze3 ba-ra-zal-la-ta ba-ra-zal-sze3 ba-ra-zal-sze3-ta ba-ra-zal-ta ba-ra-zal(A-AN) ba-ra-zi ba-re ba-rex(HU) ba-ri-a-szum ba-ri-ba-ri ba-ri-ga ba-ri-ri ba-ri-ri-ge-esz-a ba-ri-ri-ge-esz-am3 ba-ri2-ga ba-ri2-ga-ba ba-ri2-ga-bi ba-ri2-ga-ta ba-ri2-ga(BI) ba-rig2-dingir ba-ru ba-ru-da ba-ru-um ba-sa ba-sa10 ba-sa10-a ba-sa2 ba-sa6 ba-sa6-... ba-sa6-ga ba-sa6-ga-me ba-sa6-ga-sze3 ba-sa6-ga-ta ba-sa6-ka ba-sa6-ke4 ba-sa6-ke4(GAN2) ba-sa6-na ba-sa6-na-ta ba-sa6-sa6 ba-sa6-sa6-a ba-sa6-sa6-ga ba-sa6-sze3 ba-sa6-ta ba-sa6-x ba-sag ba-sag3 ...-ba-saga ba-saga ba-saga-mu ba-saga-sze3 ba-saga-ta ba-sal4-ka-ta ba-sar ba-se-ge4 ba-si ba-si-ga ba-si-ig ba-si-in-kux(LIL)-re-en3 ba-si-me{ki} ba-si4 ba-si4-mu ba-si4-si4 ba-si4-ta ba-silim-ta ba-su ba-su-ga ba-su-GAN2 ba-su3 ba-sur ba-sur-ra ba-sza-an ba-sza-an-ti-ba-at ba-sza3-am3 ba-sza3-ka ba-sze ba-sze-ri-isz-ta ba-sze12 ba-sze3 ba-sze3-a ba-sze3-ah ba-sze3-x ba-sze6 ba-szi ba-szi-ba-ra ba-szi-ga2-ar ba-szi-gar ba-szi-hun-ga2 ba-szi-ib2-gi4 ba-szi-in-de6 ba-szi-ku5 ba-szi-kux(KWU636) ba-szi-la2 ba-szi-me-e-sze3 ba-szi-mi ba-szi-mi-bur ba-szi-nisi-ge ba-szi-sa10 ba-szi-sa10-a ba-szi-sza3-ra-gi-ke4 ba-szi-u4-sakar-gi-sze3 ba-szi-ur4 ba-szi-x ba-szid ba-szid-kar ba-szim ba-szim-a ba-szim-e-sze3 ba-szim-e-ta ba-szim-e{ki} ba-szim-e{ki}-ka-sze3 ba-szim-e{ki}-me ba-szim-e{ki}-sze3 ba-szim-e{ki}-ta ba-szu ba-szu-ni-tum ba-szu-u2 ba-szub ba-szub-ba ba-szum ba-szum2 ba-szum2-e ba-szum2-esz2 ba-szum2-ma ba-szum2-mu ba-szur2 ba-szur2(SAG) ...-ba-ta ba-ta ba-ta-... ba-ta-ab-du8 ...-ba-ta-ab-e3 ba-ta-ab-e3 ba-ta-an-e11-de3 ba-ta-an-e3-a ba-ta-du-x ba-ta-du8 ba-ta-e11 ba-ta-e11-de3 ba-ta-e11-de3-ta ba-ta-e11-x ba-ta-e11(DU6)-de3 ba-ta-e3 ba-ta-e3-sze3 ba-ta-kesz2 ba-ta-num2 ba-ta-num2-sze3 ba-ta-sa10 ba-ta-sa6 ba-ta-sa6-ga ba-ta-sa6-ge ba-ta-sa6-ge-ta ba-ta-sag3 ba-ta-x ba-ta-zal ba-ta-zi ba-ta:e11-de3 ba-tab ba-tab-ba ba-tak4 ba-tak4-a ...-ba-tal ba-tar ba-te ...-ba-ti ba-ti ba-ti-a ba-ti-a-sze3 ba-ti-a-zu ba-ti-da-x-ga ba-ti-esz ba-ti-esz2 ba-ti-im ba-ti-ir ba-ti-la ba-ti-la-me ba-ti-mu ba-ti-sze3 ba-ti-ti ba-ti-um ba-ti-um-ma-sze3 ba-ti-um-ma-ta ba-ti(BAL) ba-ti(MU) ba-ti(NUMUN) ba-til ba-tu ba-tu-szar-ru ba-tu-uk-ra-ad ba-tug2 ba-tug2-sze3 ...-ba-tuku ba-tuku ba-tuku-a ba-tuku-ta ba-tuku5-a ba-tum ba-tum-su-x-tum ba-tum2-mu ba-tum3 ba-tur-tur ba-tusz ba-tusz-a-me ba-tusz-a-ne-sze3 ba-tusz-a-ta ba-tusz-sza ba-U-sa6 ba-u2-za-ni ba-u3 ba-UD ba-UDxX-lul ba-ul3 ba-UR ba-ur3-sze3 ba-ur4 ba-ur4-ra ba-ur5 ba-uru4 ba-urua ba-us2 ba-us2-sa ba-usz ba-usz2 ba-usz2-a ba-usz2-a-ka ba-usz2-am3 ba-usz2-bi ba-usz2-e-da-a ba-usz2-ke4-ne ba-usz2-me ba-usz2-me-esz2 ba-usz2-sze3 ba-usz2-ta ba-usz2-usz2 ba-usz2-x ba-usz2(DUL3) ba-wa-ni-wa-ni ...-ba-x ba-x ba-x-... ba-x-(x) ba-x-a ba-x-an ba-x-du ba-x-du-sze3 ba-x-gub ba-x-hun-ga2 ba-x-i3-li2 ba-x-ta ba-x-tum ba-x-x ba-x-x-x-x ba-x-x-x-x-x ba-x-zi ba-x-zu-um-sze3 ba-za ba-za-... ba-za-a ba-za-a-a ba-za-al ba-za-ga ba-za-kum ba-za-me ba-za-mu ba-za-mu-ka ba-za-mu-sze3 ba-za-nu-um ba-za-num2 ba-za-ru-um ba-za-sze3 ba-za-ta ba-za-ti-a ba-za-um ba-za-x ba-za-za ba-za-za-ti ba-za-za-x ba-za(HA) ba-zah3 ba-zah3-a ba-zah3-da ba-zah3-de3-na-ga2 ba-zah3-na ba-zah3-sze3 ba-zal ba-zal-a ba-zal-esz ba-zal-la ba-zal-la-sze3 ba-zal-la-ta ba-zal-lum ba-zal-sze3 ba-zal-ta ba-zal-us2 ba-zal-x ba-ze2 ba-zi ba-zi-a ba-zi-ga ba-zi-ga-a ba-zi-ga-sze3 ba-zi-ge ba-zi-ge-e ba-zi-ge-ka-sze3 ba-zi-ge-me ba-zi-ge-sza ba-zi-ge-sze3 ba-zi-ge-ta ba-zi-gi-in-ta ba-zi-gi-na-ta ba-zi-gi4-a-engar ba-zi-gin7 ba-zi-gu-la ba-zi-gu-la-sze3 ba-zi-ir ba-zi-ir-ra-kam ba-zi-ir-ra-sze3 ba-zi-ka ba-zi-kal-la ba-zi-kam ba-zi-ke4 ba-zi-ke4-ne ba-zi-ki ba-zi-ki-na ba-zi-mu ba-zi-mu-ra ba-zi-mu-sze3 ba-zi-na ba-zi-ra ba-zi-ra-am3 ba-zi-sze3 ba-zi-ta ba-zi-tum ba-zi-x ba-zi-x-ta ba-zi-zi ba-zi-zi-x-ta ba-zi(GI) ba-zu ba-zu-u2 ba-zu-um ba-zu-zu ba-zuh ba-zuh-a-me ba-zum ba-zum-ta ba:ab ba:ab-du8 ba:an ba:an-ti ba:hul ba:hun ba:mu ba:ni ba:pa3 ba(DI) ba(GAD) ba(GISZ) ba(GISZ)-ku5 ba(IGI) ba(IGI)-hun ba(IGI)-ra-ah-szi{ki} ba(KU) ba(KU)-zi ba(MA) ba(MA)-zi-ge ba(NIG2) ba(NIG2)-a-gar ba(RI) ba(SZU) ba(SZU)-ab-dab5 ba(TUG2) ba(ZU) ba2 ba2-gar{ar} ba2-zi-pesz ba3 ba3-a-an-ni ba4 ba4-ba4-ti ba6 ba7 ba7-a-ba7-a ba7-ba7 ...-babbar babbar babbar-bi babbar-ra babbar-sze3 ...-babbar-ta babbar(HA) ...-babbar2 babbar2 babbar2-a babbar2-bi babbar2-ma babbar2-me babbar2-sze3 babbar2-ta babbar2{ki} babila babila-ke4 babila-ma babila-ma{ki} babila-ma{ki}-me babila-ma{ki}-sze3 babila-ma{ki}-ta babila-sze3 babila-ta babila{ki} babila{ki}-ka babila{ki}-ma babila{ki}-ma-ta babila{ki}-sze3 babila{ki}-ta babila2 babila2-ka babila2-ma{ki} babila2-sze3 babila2-ta babila2{ki} babila2{ki}-ka babilax(DIN.TIR) babilax(DIN.TIR){ki} BAD bad BAD-... BAD-a BAD-a-bi BAD-a-me BAD-a2-ta BAD-BAD bad-da bad-da-sze3 BAD-du3 bad-du3 BAD-e BAD-GAN-ur3-ra BAD-sze3 BAD-ta BAD-tur BAD-x BAD&BAD BAD3 bad3 bad3-... bad3-{d}ki-zi{ki} bad3-{d}szul-gi-sze3 bad3-{d}szul-gi-ta bad3-a bad3-an-na bad3-ARAD2-mu bad3-ba bad3-bad3 bad3-bad3-da bad3-bar bad3-bar-... bad3-bar-ra bad3-bi bad3-bi2-ra-ka bad3-da bad3-da-bad3-da bad3-da-dim2-a bad3-da-ka bad3-da-ka-sze3 bad3-da-ri2 bad3-da-ri2-a bad3-da-sze3 bad3-da-ta bad3-du3 bad3-du3-a bad3-du3-a-ta bad3-du3-ta bad3-e bad3-e3-da bad3-eb-la bad3-ga-zi{ki}-ta bad3-gal bad3-gal-bi bad3-HAR-mu bad3-HIxX bad3-i3-li2 bad3-iri-na bad3-iri-na-ka bad3-iri-na-ta bad3-kam bad3-la2 bad3-li-li bad3-ma-da bad3-mu-ri-iq bad3-na-sze3 bad3-NE-da{ki} bad3-ra bad3-ri2-na bad3-se3-ga bad3-szar-ru-um{ki} bad3-sze3 bad3-ta bad3-ti-bi2-ra{ki} bad3-ti-bi2-ra{ki}-ta bad3-tibira{ki} bad3-tibirx(KU)-ra bad3-tibirx(KU)-ra{ki} bad3-us2 bad3-x bad3-x-mu BAD3.AN BAD3.AN{ki} BAD3.AN{ki}-ka BAD3.AN{ki}-ke4-ne BAD3.AN{ki}-me BAD3.AN{ki}-sze3 BAD3.AN{ki}-ta bad3{ba} bad3{ki} bad3{ki}-sze3 bad3{ki}-ta bahar2 bahar2-e bahar2-ka bahar2-me bahar2-ne-sze3 bahar2-sze3 bahar2-ta bahar2(SZIM) bahar3 bahar3-a bahar3-bi bahar3-e bahar3-e-ne bahar3-ka bahar3-ka-da bahar3-ke4-ne bahar3-me bahar3-sze3 bahar3-ta bahar3(U bahar3(U-DUG-SILA3-BUR) ...-bala bala bala-... bala-a bala-a-ba bala-a-bi bala-a-da bala-a-de3 bala-a-e-de3 bala-a-gi bala-a-ka bala-a-ka-sze3 bala-a-ka-ta bala-a-ke4 bala-a-me bala-a-ne bala-a-ri bala-a-ri-ka bala-a-ri-ka-ta bala-a-ri-sze3 bala-a-sze3 bala-a-ta bala-a-ti-im-durunx(KU.KU) bala-a-x bala-am3 bala-bala-a bala-bala-a-sze3 bala-bala-e bala-bala-e-de3 bala-bala-e3-de3 bala-bi bala-bi-am3 bala-bi-da bala-da bala-dam bala-de3 bala-e bala-e-de3 bala-e-sze3 bala-HI bala-ka bala-ka-ta bala-me bala-ni bala-ni-sze3 ...-bala-sa6-ga ...-bala-saga bala-sze3 bala-ta bala-ta-am3 bala-x bala(TI) bala(TI)-e-de3 bala{la} balag balag-... balag-a-ni balag-da balag-di-de3 balag-ga2 balag-HA-en-ta balag-HU balag-i3-dim-ma balag-ku3 balag-ra balag-u4-da balag-u4-nu2-a balag-x-(x) balag(GAN balag(GAN-NA) balag{muszen} ban ban-me ban-za-ti-a banda3 banda3-sze3 ...-banda3{da} banda3{da} banda3{da}-du banda3{da}-KA ...-banda3{da}-sze3 banda3{da}-ta banszur banszur-a banszur-gal banszur-ka banszur-ra banszur-sza3 banszur-ta ...-bappir bappir bappir-bi bappir-e bappir-ra bappir-ra-sze3 bappir-saga bappir-ta bappir2 bappir2-me bappir2-ra-sze3 bappir2-sze3 bappir2-ta bappir2(KWU752) bappir3 ...-bar bar ...-bar-... bar-... bar-a bar-a-sze3 bar-am3 bar-ba bar-ba-na-za-tum bar-ba-na-zu{ki} bar-ba-zi-ga bar-bar bar-bar-DISZ-a bar-bar-du10{sar} bar-bar-li2-a bar-bar-li2-a-ta bar-bar-ra-hu-ba{ki}-me bar-bar-ra-ka-sze3 bar-bar-re bar-bar-re-a bar-bar-ta bar-bi bar-da bar-da-asz bar-dab bar-dam bar-du-sza-um bar-du8 bar-du8-sza-ri bar-du8-sza-um bar-dug bar-dul5 bar-dul5-AB bar-dul5-gal bar-dul5(SI) bar-e bar-e-ne bar-e-saga-da bar-gal2 bar-gal2-bi bar-gal2-la bar-gal2-sze3 bar-gar3-ra bar-gu bar-HI-ab bar-igi bar-iri bar-ka bar-kam bar-KU bar-ku3 bar-ku3-ga bar-ku3-ga-ni ...-bar-ku3-ge bar-ku3-ge bar-la bar-la-ta bar-la2 bar-la2-ba bar-la2-bi bar-la2-i7 bar-la2-ta bar-LAGAB-szu-ri2-mu bar-lum bar-ma-an{ki} bar-mu-a bar-mu-sze3 bar-mu2 bar-mu2-babbar bar-na bar-ni-nagar bar-ni-si ...-bar-ra bar-ra bar-ra-... bar-ra-a bar-ra-ab-e3 bar-ra-am3 bar-ra-an bar-ra-an-e11-de3 bar-ra-an-ke4 bar-ra-an-sze3 bar-ra-an-ta bar-ra-bi bar-ra-da bar-ra-e11-de3 bar-ra-e11-de3-sza bar-ra-e11-e bar-ra-ka bar-ra-kam bar-ra-kar bar-ra-kar-ra bar-ra-kar-ra-me bar-ra-kar-ra-sze3 bar-ra-karx(TE)-ra bar-ra-ke4 bar-ra-me bar-ra-me-esz2 bar-ra-na bar-ra-ni bar-ra-ni-sze3 bar-ra-ni-szu bar-ra-sze3 bar-ra-ta ...-bar-re bar-re bar-re-dam bar-rim4 bar-rim4-gu-la bar-rim4(DU)-gu-la bar-si bar-si-abzu bar-si-gal bar-si-ge6 bar-si-gen bar-si-nig2-la2 bar-si-nin bar-si-sa2-bi bar-si-us2 bar-su bar-su-ga bar-su-ga-bi bar-sza3 bar-sze3 bar-sze3-gal2 bar-sze3-gal2-{d}suen-sze3 ...-bar-ta bar-ta bar-ta-dub-ba bar-ta-e3 bar-ta-gal2 bar-ta-gal2-la ...-bar-tab bar-tab bar-tab-ba bar-tam bar-ti bar-tug2 bar-u-dul5 bar-u3-a bar-um bar-x bar-x-ba bar-x-szu bar-x-x-ba bar-za-gin3 bar-zi-pa{ki}-sze3 bar:ta bar(DISZ) bar(MASZ) bar(MASZ)-ra bar7 bar7-a-ni ...-bara2 bara2 bara2-bar-bi bara2-bara2 bara2-bara2-bi bara2-e bara2-ga bara2-ga-ni bara2-he2-na-ge bara2-mu bara2-ri-a ...-bara2-si-ga bara2-si-ga bara2-si-ga-ka bara2-si-ga-me bara2-si-ga-sze3 bara2-si-ga-ta bara2-si-ga{ki}-ta bara2-sza3-kusz2 bara2-sze-siki bara2-sze3 bara2-us2 bara2-za-gal2-ra-ka bara2-za-gar-sze3 bara2-za3-gal2-la-sze3 bara2-za3-gar bara2-za3-gar-ra bara2-za3-gar-ra-sze3 bara2-za3-gar-ra-ta bara2-za3-gar-ta bara3 bara3-bara3-bi bara3-bi bat3 bat5 be be-... be-al be-be-ti be-bu-ru be-el be-il-a-ri2-ik be-il3-la-ri2-ik be-ku-bu-gu be-la-at be-la-at-dar-ra-ba-an be-la-at-suh-ner be-la-at-suh(PAD)-ner be-la-ri2-ik be-la-ti-szu ...-be-li2 be-li2 be-li2-... be-li2-...-li be-li2-...-sze3 be-li2-...-ta be-li2-a be-li2-a-ri-ik be-li2-a-ri-ik-ta be-li2-a-ri2-ik be-li2-a-ri2-ik-sze3 be-li2-a-ri2-iq be-li2-a-zu be-li2-a-zu-ta be-li2-a2-ri2-ik be-li2-an-dul3 be-li2-ba-ni be-li2-ba-ni-ta be-li2-dan be-li2-du-ri2 be-li2-du10 be-li2-du10-ta be-li2-ga-x-id be-li2-gal2 be-li2-ha-bi-isz be-li2-ha-bi-isz-ta be-li2-i-szar be-li2-i3-li be-li2-i3-li2 be-li2-i3-li2-ta be-li2-i3-x be-li2-ki-in be-li2-ku-um-ad be-li2-la-gal2 be-li2-la-gal2-sze3 be-li2-li2 be-li2-ma be-li2-min-...-x be-li2-na-ha-ti be-li2-NI be-li2-nu-ri be-li2-sag be-li2-sar be-li2-sar-ta be-li2-si2-im-ti be-li2-sipa be-li2-su be-li2-szar be-li2-szu be-li2-szu-luh-szi be-li2-t a-ab be-li2-tu-... be-li2-um be-li2-ur-sag be-li2-ur-sag-me be-li2-x be-li2-x-ik be-li2-x-x be-szum be-ti-im-x be-x-... be2 be2-{d}al-la be2-e3 be2-e3-sze3 ...-be2-er be2-er-ha-szu-um be2-er-ra be2-er-zi be2-esz18-dar be2-he2-gu7-e be2-li-ha be2-min-lugal be2:re be6 be6-be6-eb be6-bu-ru be6-da-bi be6-dam be6-la-ar-da-ma-ka be6-la-ma-hu be6-la-ri2-ik be6-li be6-li-li be6-li-maszkim be6-li-x be6-li2 be6-li2-dag-lugal be6-zi-ir be7 ...-BI ...-bi BI bi ...-BI-... bi-... BI-...-a-ta bi-a-am3 bi-a-hun bi-an-gu7 BI-an-x-... bi-ba bi-bi bi-bi-ta bi-da-... bi-da-dun{ki} bi-da-num2 bi-da-sa6-sa6 bi-du bi-du-du bi-du-KA bi-du11 BI-du3-kul bi-ga bi-ga-ti bi-ga-tum BI-GAN bi-gar BI-GAZ ...-bi-gesz BI-gesz-masz-ta BI-geszimmar BI-gi-na BI-gu-la bi-gur-ta BI-HI BI-HI-U bi-i3-li2 bi-ik-ga-lum bi-ik-ki-nu-um bi-ik-la-ak bi-il8-zum ...-bi-im bi-in-gu-bi-isz bi-in-i3 bi-in-ma-ma bi-in-ra-a BI-kam BI-KAxX ...-bi-ke4 bi-ku-bi bi-ku-ku bi-ku-um bi-ku-za-num2 bi-kum BI-KUR-ga bi-la-... bi-la-a bi-la-la bi-la-la-a bi-la-ti-u4-zu-ma bi-la2 bi-li-ia bi-li-ia3 ...-bi-me BI-MIR-luh ...-bi-mu bi-mu bi-mu-ra bi-na bi-na-hu bi-na-ra-tum{ki} bi-na-ur2 ...-bi-ne bi-NE-bi bi-NE-ma-asz ...-bi-ni bi-nu{ki} ...-bi-ra bi-ra bi-ra-a bi-ra-du bi-ri-dingir bi-ri-sza-am3 bi-ri-u2-e bi-ri-um bi-s i-lum bi-sa2-a bi-sa3-si2 bi-si-ta BI-su bi-sza-ah-dingir ...-bi-sze3 bi-sze3 bi-sze3-luh bi-SZIM ...-bi-szu BI-szu bi-szu-ab-ta ...-bi-ta BI-ta bi-ta-am(RA) bi-ti-li-ta bi-tum bi-tum-ra-bi2-um{ki} bi-tum-ta bi-tum2-ra-bi2-um{ki} bi-u2 bi-u3 bi-usz-du ...-bi-x BI-x bi-x bi-x-ta bi-x-x BI-x-x-ib-ha-in bi-za bi-za-... bi-za-a-x-a-sze3 bi-za-am3 bi-za-mu bi-za-ni bi-za-ta-ru-um bi-za-tum bi-za-tum2 bi-za3 bi-ze2 bi-ze2-... bi-ze2-x bi-ze2-ze2 bi-ze2-ze2-ta bi-zi-ir bi-zi-ir-bi bi-zi-nu-um bi-zi-za-a2 bi-zu bi-zu-a bi-zum-ta bi:nam bi(GA) bi(GU4) bi(SI) bi(SZE3) bi(TA) bi2 bi2-... bi2-a-nu-um bi2-a-ti bi2-ak bi2-ba bi2-ba-a bi2-bar-ra-sze3 bi2-bi2 bi2-bi2-a bi2-bi2-ti bi2-bi2-u3 bi2-da bi2-da-a bi2-da-da bi2-da-da-me bi2-da-dun{ki} bi2-da-sze3 bi2-da-ta bi2-da-x-ta bi2-dab5 bi2-dar bi2-dar-a bi2-de2 bi2-de2-a bi2-de6 bi2-dim2 bi2-du-lu-um-sze3 bi2-du-sza-me-esz2 bi2-du10-ga bi2-du10-i3-sa6 ...-bi2-du11 bi2-du11 bi2-du11-... ...-bi2-du11-...{ki} bi2-du11-du11 bi2-du11-du11-i3-sa6 bi2-du11-du3 bi2-du11-e3-sa6 bi2-du11-ga bi2-du11-ga-ka bi2-du11-ga-mu bi2-du11-ga-ra bi2-du11-ga-sze3 bi2-du11-ga-ta bi2-du11-i3-gi bi2-du11-i3-sa6 bi2-du11-i3-sa6-ta bi2-du11-i3-sa6-tur-sze3 bi2-du11-mu bi2-du11-sa6-ga bi2-du11-ta bi2-du11-x bi2-du3 bi2-du3-a bi2-du3-a-sze3 bi2-du3-asz bi2-du8 bi2-durunx(KU.KU) bi2-esz bi2-esz18-dar bi2-ga-num2 bi2-ga2-ar bi2-gal2 bi2-gar bi2-gar{ar} bi2-gi-in bi2-gi4-a bi2-gi4-a-sze3 bi2-gu7 bi2-gu7-a bi2-gu7-bi bi2-gu7-bi(GA) bi2-gu7-bi2 bi2-gu7-sze3 bi2-gub bi2-gub-de3 bi2-gur bi2-gur2 bi2-i3-bi bi2-i3-bi2-a bi2-i3-ib2-si bi2-i3-in-gi4 bi2-i3-lum bi2-i3-pa3 bi2-i3-ra bi2-ib-ra bi2-ib-su3-ub bi2-ib2-... bi2-ib2-da-am3 bi2-ib2-de6-a bi2-ib2-du-a bi2-ib2-du11 bi2-ib2-du11-ga bi2-ib2-du8 bi2-ib2-ga2-ar bi2-ib2-gi-ne2 bi2-ib2-gi4-me bi2-ib2-gur bi2-ib2-gur10 bi2-ib2-ra bi2-ib2-ri-ri bi2-ib2-sa6 bi2-ib2-sar-a bi2-ib2-sar-e-a bi2-ib2-sar-re-a bi2-ib2-si bi2-ib2-tak4-tak4-a bi2-ib2-ur3-a bi2-ib2-ur3-re-a bi2-ib2-ur3-ur3-a bi2-id-du2 bi2-ik-ni bi2-il2-la bi2-in-{ga2}gar bi2-in-{ga2}gar-ra bi2-in-{ga2}gar{ar} bi2-in-ak-bi bi2-in-ak-esz2 bi2-in-ar bi2-in-ba bi2-in-dab-ba-a bi2-in-dab5-ba-me bi2-in-dag bi2-in-dag-ga-sze3 bi2-in-dar bi2-in-de6 bi2-in-dim2 bi2-in-dim2-e bi2-in-du11 bi2-in-du11-ga bi2-in-du3-a-sze3 bi2-in-du8 bi2-in-du8-a bi2-in-du8-sza-am3 bi2-in-du8-ta bi2-in-dul9 bi2-in-esz bi2-in-esz-a bi2-in-esz-a-na-na bi2-in-esz2 bi2-in-ga-esz bi2-in-ga2-ar bi2-in-ga2-re-esz bi2-in-gar bi2-in-gar-ra bi2-in-gar{ar} bi2-in-ge-en6 bi2-in-gi bi2-in-gi-in4 bi2-in-gi4 bi2-in-gi4-a bi2-in-gul bi2-in-gur bi2-in-ku5 bi2-in-la-ha bi2-in-la2-la2 bi2-in-na bi2-in-na-(x) bi2-in-ne-esz bi2-in-ne-x bi2-in-ne2-sza-sze3 bi2-in-pa3 bi2-in-ra bi2-in-ra-a bi2-in-sa6-sa6 bi2-in-sag3 bi2-in-se3-se3 bi2-in-su bi2-in-sur bi2-in-szum2 bi2-in-ta-szu bi2-in-tag bi2-in-tak4 bi2-in-tak4-ma bi2-in-tuku bi2-in-ur3 bi2-in-us2 bi2-in-x-ne-e bi2-in-zal-la bi2-in-zi bi2-in-zi-... bi2-in-zu bi2-ki-na-zu bi2-kin bi2-ku5 ...-bi2-la ...-bi2-la-num2 bi2-LAGAB-ga ...-bi2-li2 bi2-li2-a bi2-li2-ib-ba bi2-li2-la bi2-lu5 bi2-mu2 bi2-mu2-mu2 bi2-mu4 bi2-na bi2-na-a bi2-na-tum bi2-na{ki} bi2-nag-a bi2-ne2-esz bi2-ne2-esz2 ...-bi2-ni-mu bi2-ni-tum bi2-pa3 bi2-ra bi2-ra-a bi2-ra-bi2-ra-bi2{ki} bi2-ra-ti bi2-ri bi2-ri-ga bi2-ru-tam2 bi2-sa2 bi2-sa2-a bi2-sa6 bi2-se3-ga-sze3 bi2-se3-se3 bi2-si bi2-silim bi2-sza-ah-dingir bi2-sza-ah-i3-lum bi2-sza-ha-lum bi2-sza-hi-dingir bi2-sza-hi-li bi2-sza-hi-lum bi2-sze bi2-szum2 ...-bi2-ta bi2-tab-be bi2-tam bi2-ti bi2-ti-ti bi2-tu5 ...-bi2-tum bi2-tum bi2-tum-ra bi2-tum-ra-bi-um bi2-tum-ra-bi-um{ki} bi2-tum-ra-bi2 bi2-tum-ra-bi2-um bi2-tum-ra-bi2-um-ki bi2-tum-ra-bi2-um{ki} bi2-tum{ki} bi2-tusz-a bi2-ugu2-bi bi2-ur4 ...-bi2-x bi2-x-... bi2-x-x bi2-x-zu bi2-za bi2-za-a bi2-za-ag bi2-za-an bi2-za-gi-li-da bi2-za-gi-li-li bi2-za-gi-li-li-bar-si-ga bi2-za-gi-li-li-da bi2-za-gi-li-li-sze3 bi2-za-ni bi2-za-nu-um bi2-za-num2 bi2-za-ti bi2-za-tum bi2-za-x bi2-za-za bi2-zi bi2-zi-bi2-zi bi2-zi-la bi2-zi-tum bi2-zi-zi bi2-zu bi2-zu-a bi2:a bi2:i3 ...-bi2{muszen} bi3 bi3-ri bi3-ri-ha-asz bil bil-ga bil-ga-ki bil-ga-KUM-ta bil-ga-ma bil-ga-nu-um bil-ga-sze3 bil-ga-tum bil-ga-x bil-la-a bil-la-a-a bil-la-bi bil-la-gesz-gar3 bil-la-la bil-la-la-ke4 bil-la-li2 bil-la-li2-a-ta bil-la-ti bil-la-zi bil-la{ki} bil-li-li bil:gi ...-bil2 BIL2 bil2 bil2-... bil2-a bil2-ga bil2-ga-sze3 bil2-la bil2-la-ka bil2-la2 bil2-li bil2-li-li bil2-lum bil2-sze bil2-sze3 bil2-ta bil2:gi bil3 bil3-ga bil3-la-(x) bil3-la-ti bil3-ta bil3-tur bil3-x bil4 bil4-la-ti bil4-x-x bir bir-bir bir-ur3-ra-zu bir2 bir3 bir3-re2-ke4 bir4 bir4-me bir5 birx(SZIMxNIG2) BIxPAP blank ...-bu BU bu ...-bu-... bu-... bu-a bu-a-a bu-a-ti bu-a-ti-a bu-ba bu-ba-a-ta bu-ba-e{ki} bu-ba-hu-sze3 bu-ba-NE-a ...-bu-ba-ni bu-ba-szum bu-ba-ti bu-bu bu-bu-... bu-bu-a bu-bu-ba-qar bu-bu-tur bu-da bu-dam bu-du-re-esz-{d}szu-{d}suen bu-du-sze3 bu-du-ur2 bu-e bu-e2-... bu-ga bu-ga-... bu-ga-a bu-ga-an bu-ga-ar bu-ga-ga bu-ga-ku-um bu-ga-nu-um bu-ga-num2 bu-ga-ti bu-ga-tum bu-gara2{ki}-me bu-HI bu-HI-SIG7-a bu-HI-szi bu-KA bu-ka bu-ku-bi-ir bu-ku-li bu-ku-num2 bu-ku-szum bu-ku-um bu-ku-usz bu-la bu-la-... bu-la-al bu-la-la bu-la-li2 bu-la-li2-a bu-la-li2-kam bu-la-lum bu-la-mu bu-la-ni bu-la-rum bu-la-ti bu-la-x-x bu-li{ki} bu-li{ki}-ta bu-lu-... bu-lu-hu-um bu-lu-i bu-lu-lu bu-lu-su-um bu-lu-za bu-lu-zu-um bu-lu5-lu5 bu-lu5-lu5-ta bu-ma-nu bu-mah-hi bu-musz-NE bu-NE bu-NE-sze3 bu-nu-ni-lum bu-ra bu-ra-am bu-ra-an-ha-al-bi-id bu-ra-an-ka-gal bu-ra-asz-hi bu-ra-szu-um bu-ra2 bu-re-da-bi bu-ri2-tum bu-ru-ke4 bu-ru-um-x-a bu-ru-uq bu-ru-uq-ta bu-sa-ba bu-sa{ki} bu-si-ki-in bu-su-num2 bu-su-su bu-su2-num2 bu-sza-am bu-sza-nu-um bu-sza-num2 bu-szu-a-num2 bu-ta-an bu-ta-nu-um bu-ti-um bu-tu-li-um{ki} bu-tum-bi bu-u2-a bu-u2-du bu-u2-du-sze3 bu-u2-du-ta bu-u2-la bu-u2-na bu-u2-za bu-u2-za-a bu-u2-za-nu-um bu-u2-zu bu-u3-hu-ru bu-ud-ra ...-bu-ug bu-uh-szi bu-uh2-zi-gar3{ki} bu-ul-ba-ad bu-ul-bu-ul-la bu-ul-ma{ki} bu-ul-x bu-um-ma bu-um-mu-... ...-bu-um-sze3 ...-bu-um{ki}-ma bu-un-du ...-bu-un-ke4 bu-un-sza bu-un-za-a bu-un-za-a-ta bu-uz-hi-li bu-x-... bu-x-an-na-ta bu-x-x-um bu-x-za-a bu-za bu-za-a bu-za-du-a bu-za-nin bu-za-nu-um bu-za-num2 bu-za-tum bu-zi bu-zi-na bu-zi-na-ad bu-zu bu-zu-a bu-zu-a-ta bu-zu-ta bu-zu-x bu-zu-zu bu-zu-zu-mu BU) bu10 bu13 bu13-lu-hum bu2 ...-bu3 bu3 bu3-... bu3-...-sza-szi-na-... bu3-{gesz}e2-banszur-ra bu3-a bu3-a-a bu3-a-bi2-x bu3-ba-ti bu3-bu bu3-bu3 bu3-bu3-... bu3-bu3-a bu3-bu3-bi bu3-bu3-da bu3-bu3-e-ne bu3-bu3-ga2 bu3-bu3-ka bu3-bu3-ke4-ne bu3-bu3-na bu3-bu3-ta-am3 bu3-bu3-x bu3-da bu3-da-a bu3-da-i3-li2 bu3-dingir-ra bu3-du bu3-du-...-ta bu3-du-a bu3-du-az-ma-lum bu3-du-du bu3-du-la bu3-du-la-ga bu3-du-me bu3-du-re-esz bu3-du-sahar-ne bu3-du-ta bu3-du-uk-sze-en bu3-du-uk-sze-en6 bu3-du-um-ki-ri-isz bu3-du-usz-NE bu3-esz18-dar bu3-ga bu3-ga-lum bu3-ga-ni bu3-ga-ti bu3-gi-ha bu3-gi-li bu3-gi4 bu3-gu bu3-gu-gu-sze3 bu3-gu-szum bu3-gu-u2-ta bu3-ha-li2-li2 bu3-i3-li2 bu3-ir{ki} bu3-KA bu3-ka bu3-ka-{d}suen bu3-ka-a bu3-ka-ba-na bu3-ka-i3-li2 bu3-ka-i3-sa6 bu3-ka-ka bu3-ka-li2-a bu3-ka-na-a bu3-ka-na-a-a bu3-ka-nam-ta bu3-ka-ra bu3-ka-szuba3 bu3-ka-u2 bu3-ki-ka-ka bu3-ku5-{d}nansze-me bu3-la bu3-la-... bu3-la-a bu3-la-al bu3-la-ki-in-ta bu3-la-la bu3-la-la-a bu3-la-lum bu3-la-mu bu3-la-ni bu3-la-sza bu3-la-x bu3-lu-num2 bu3-lu5 bu3-lu5-lu5 bu3-lu5-lu5-ta bu3-lu5-mu bu3-ma-ra bu3-ma-sza bu3-me bu3-MI-za ...-bu3-mu bu3-mu bu3-MUSZ3-bi-ta bu3-na-lum bu3-ra bu3-ra-al bu3-ra{ki}-me bu3-re bu3-re-me bu3-sa3-si2 bu3-sag bu3-su-lum bu3-su-nu-um bu3-su2-lum bu3-su2-lum-sze3 bu3-su2-mu bu3-su2-num2 bu3-sza bu3-sza-am bu3-sza-an-bi bu3-sza-num2 bu3-sze3 bu3-szu-du bu3-szu-kal bu3-szu-ut bu3-ta-esz18-dar bu3-ta-pa3-da bu3-tir bu3-tum-me bu3-u2 bu3-u2-a bu3-u2-a-ta bu3-u2-da bu3-u2-da-a bu3-u2-da-ge bu3-u2-da{ki} bu3-u2-du bu3-u2-du-ke4 bu3-u2-du-me-esz2 bu3-u2-du-sze3 bu3-u2-du-ta bu3-u2-ga bu3-u2-gu bu3-u2-ka bu3-u2-ka-a bu3-u2-kal-la bu3-u2-kam bu3-u2-ku-um bu3-u2-la bu3-u2-la-ti bu3-u2-mu bu3-u2-nu-um bu3-u2-x bu3-u2-za bu3-u2-za-a bu3-u2-zi bu3-um-wa-qar bu3-un-du bu3-uz bu3-uz-gir bu3-uz-hi-li bu3-x-... bu3-x-x bu3-x-x-ta bu3-za bu3-za-a bu3-za-ni bu3-za-num2 bu3-za-ra-a bu3-za-ru-um bu3-za-tum bu3-za-za bu3-za-zi bu3-ze-e bu3-zi bu3-zi-gi4-ir bu3-zi-gir bu3-zi-ki bu3-zi-ri2 bu3-zu bu3-zu-a bu3-zu-i3-li2 bu3-zu-lum bu3-zu-u3-zu bu3-zu-zu bu3-zu2 bu3-zu2-a bu3-zu2-a-asz bu3-zu2-a-ka bu3-zu2-ra-bi bu3(KA) bu3(KA)-la-la bu7 bu7(LU) bugin bugin-e-dar-ra bul bul-e bul-ki-ag2 bul-li2-szum2 bul5 bul5-bul5 bulug bulug-di bulug-e bulug-gi BULUG3 bulug3 bulug3-... bulug3-si-e3 BULUG3-sze3 bulug4 bulug4-ga bulugx(SZIMxNIG2) bum2 bun bun2 bur bur-... bur-{d}iszkur bur-{d}iszkur-ra bur-{d}ma-ma bur-{d}mer bur-{d}szul-gi bur-{d}utu bur-{d}x bur-{gesz}e2 bur-a bur-a-DI-IGI bur-a-lu2 bur-ad bur-am3 bur-ba bur-bar-bar-a bur-du8-a bur-du8-a-balag bur-e bur-e-szu2-a bur-e2-sze3 bur-gi bur-gi-gi-ma bur-gi-um bur-gi4-a bur-gi4-am3 bur-gul bur-he-esz3 bur-i3-li2 bur-lu-ra-bi2 bur-ma bur-ma-a bur-ma-a-x bur-ma-am3 bur-ma-ma bur-ma-ma-sze3 bur-na-zu bur-ni-za3-ga bur-ra bur-ra-a bur-ra-am bur-ra-am3 bur-sa6-ga bur-sag bur-sag-{d}en-ki bur-sag-ga2 bur-sag-me bur-sag-ra bur-sag-sze3 bur-sag-ta bur-szakkan bur-szu-ma bur-szu-ma-me bur-szu2-ba bur-u2 bur-u2-SIG7-a bur-x bur-x-... bur-zi bur-zi-bi bur-zi-e bur-zi-sza3-gal2 bur-zi-tum bur-zi{muszen} bur-zi3-a-num2 BUR) bur2 bur2-a bur2-bi bur2-bi-ra bur2-bur2 bur2-bur2-me bur2-da bur2-dam bur2-de3 bur2-ki-na-mu bur2-me bur2-ra bur2-su bur2-sze3 bur2-ta bur2-zi bur3 buranun buranun-na-sze3 buranun-ta buranunx(NUN.KIB) buranunx(NUN.KIB){ki}-sze3 buranunx(UD.NUN.KIB) buru14 buru14-a buru14-a-sze3 buru14-bi buru14-e buru14-ka buru14-ka-ne-ne buru14-ka-sze3 buru14-ke4 buru14-masz buru14-masz2-sze3 buru14-ni buru14-sze3 buru14-sze3(LA) buru4 buru4-... buru4{muszen} buru5 buru5-gin7 buru5-mu buru5{muszen} buru5{muszen}-tur burx(TUL2) d ...-{d}... {d}... {d}...-{d}suen {d}...-a-gal {d}...-bi {d}...-da {d}...-ga {d}...-gal {d}...-he2-... {d}...-he2-gal2 {d}...-ka {d}...-kam {d}...-kar2 {d}...-lil2 {d}...-ma {d}...-mu {d}...-ni {d}...-sze3 {d}...-ta {d}...-x {d}...-zu {d}...{ki} {d}{a}asz7-da {d}{ansze}dur9{ur3} {d}{ansze}dur9{ur3}-re {d}{asz}asz7-gi4 {d}{asz}asz7-gi4-al-... {d}{asz}asz7-gi4-ka-(x)-ta {d}{asz}asz7-gi4-nir-gal2 {d}{asz}asz7-gi4-x-... {d}{gesz}gu-za {d}a-... {d}a-ba-{d}en-lil2-gin7 {d}a-ba-{d}en-lil2-gin7-ta {d}a-ba-ba {d}a-ba4-an-dul3 {d}a-gar3 {d}a-igi-mah {d}a-ma-ga {d}a-na-sze3 {d}a-nun-na {d}a-nun-na-ke4-ne {d}a-palil-sze3 {d}a-sza3 {d}a-szar2-ta {d}a-szur3 {d}a-szur3{ki} {d}a-zi-a {d}a-zu-... {d}a-zu-zu {d}a2-alim-mah {d}a2-an-da {d}a2-zi-da-asz {d}ab-... {d}ab-ba {d}ab-ba-u2 {d}ab-hal-ta ...-{d}ab-u2 {d}ab-u2 {d}ab-u2-... {d}ab-u2-ta-lu2 {d}ab-x {d}ab-zigum-mu {d}ak-{d}suen {d}al-la {d}al-la-ga2-gi4-a {d}al-la-gu-la {d}al-la-gu-la-ta {d}al-la-sza-ni-sza {d}al-la-tum {d}al-la-tum-ma {d}al-la-tum-sze3 {d}alamusz {d}alan {d}alim {d}alim-mah {d}alim(GIR3xIGI)-... {d}am3-ma {d}ama-abzu-kar2 {d}ama-esz3-{d}ba-ba6 {d}ama-geme2-ki-na {d}ama-i3-zu {d}ama-mu-gi4 {d}ama-mu-ISZ {d}ama-ra-ba {d}ama-ra-he2-sa6 {d}ama-ra-zu {d}amar-... ...-{d}amar-{d}suen {d}amar-{d}suen {d}amar-{d}suen-... {d}amar-{d}suen-...-giri17-zal-... {d}amar-{d}suen-...-mu {d}amar-{d}suen-{d}asznan-gin7-zi-sza3-gal2-kalam-ma-sze3 {d}amar-{d}suen-{d}en-lil2-da-nir-gal2 {d}amar-{d}suen-{d}lamma-mu {d}amar-{d}suen-{d}szara2 {d}amar-{d}suen-{d}szara2-ki-ag2 {d}amar-{d}suen-{d}szara2-ki-ag2-ga2-ra {d}amar-{d}suen-{d}szara2-ki-ag2-ka {d}amar-{d}suen-{d}szara2-ki-ag2-sze3 {d}amar-{d}suen-{d}szara2-ki-ag2-ta {d}amar-{d}suen-{d}szara2-pa3-e3 {d}amar-{d}suen-{d}utu-mu {d}amar-{d}suen-{ga2}gar {d}amar-{d}suen-a {d}amar-{d}suen-a-kalam-ma {d}amar-{d}suen-a2-dah-ka {d}amar-{d}suen-an-dul3 {d}amar-{d}suen-an-ne2-ki-ag2 {d}amar-{d}suen-ba-gar-sze3 {d}amar-{d}suen-ba-ni {d}amar-{d}suen-da {d}amar-{d}suen-da-nu-me:a {d}amar-{d}suen-dingir-su {d}amar-{d}suen-e {d}amar-{d}suen-engar-{d}en-lil2-la2 {d}amar-{d}suen-ga-mi-il {d}amar-{d}suen-ga2-ra {d}amar-{d}suen-ga2-ra-a {d}amar-{d}suen-gar {d}amar-{d}suen-gar-sze3 {d}amar-{d}suen-gu2-gal {d}amar-{d}suen-ha-ma-ti {d}amar-{d}suen-he2-gal2 {d}amar-{d}suen-hi-li-{d}szara2 {d}amar-{d}suen-hi-li-ki-en-gi {d}amar-{d}suen-hi-li-ki-en-gi-ra {d}amar-{d}suen-i3-gi-in {d}amar-{d}suen-i3-li2 {d}amar-{d}suen-iri-mu {d}amar-{d}suen-iszib-an-ta {d}amar-{d}suen-ka {d}amar-{d}suen-ka-ka {d}amar-{d}suen-ka-ke4 {d}amar-{d}suen-ka-me {d}amar-{d}suen-ka-sze3 {d}amar-{d}suen-ka-ta {d}amar-{d}suen-kalam-ma-sze3 {d}amar-{d}suen-ke4 {d}amar-{d}suen-ke4-{ga2}gar {d}amar-{d}suen-ke4-{ga2}gar-sze3 {d}amar-{d}suen-ke4-ga2-ra {d}amar-{d}suen-ke4-ga2-ra-ka {d}amar-{d}suen-ke4-ga2-ra-sze3 {d}amar-{d}suen-ke4-gar {d}amar-{d}suen-ke4-gar-ka {d}amar-{d}suen-ke4-gar-ra {d}amar-{d}suen-ke4-gar-ra-ka {d}amar-{d}suen-ke4-ka {d}amar-{d}suen-ke4-ne-sze3 {d}amar-{d}suen-ke4-ra {d}amar-{d}suen-ki-ag2-{d}nin-gir2-su {d}amar-{d}suen-ki-ag2-{d}nin-gir2-su-ka-sze3 {d}amar-{d}suen-ki-ag2-an-na-kam {d}amar-{d}suen-lugal-dingir-kalam-ma {d}amar-{d}suen-ma-lik {d}amar-{d}suen-me {d}amar-{d}suen-na-bi-ir {d}amar-{d}suen-na-engar-{d}en-lil2 {d}amar-{d}suen-na-ra-am-{d}en-lil2 {d}amar-{d}suen-na-we-er {d}amar-{d}suen-nab-{d}marduk {d}amar-{d}suen-nam-zi-tar-ra {d}amar-{d}suen-ni-dingir {d}amar-{d}suen-ni-tum {d}amar-{d}suen-ni-tum-a {d}amar-{d}suen-ni-tum-ma-sze3 {d}amar-{d}suen-ni-tum-ma-ta {d}amar-{d}suen-ni-tum-sze3 {d}amar-{d}suen-ni-tum-ta {d}amar-{d}suen-ra-ga2-ra {d}amar-{d}suen-ra-ki-ag2 {d}amar-{d}suen-ra-ki-ag2-an-na {d}amar-{d}suen-si-sa2 {d}amar-{d}suen-si2-im-ti {d}amar-{d}suen-sza3-{d}ba-ba6{ba}-kam {d}amar-{d}suen-sza3-amar-ne-{d}nin-gir2-su {d}amar-{d}suen-sze3 {d}amar-{d}suen-ta {d}amar-{d}suen-tesz2-mu {d}amar-{d}suen-ti-sa6-ke4 {d}amar-{d}suen-ug3-e-ba-sa6 {d}amar-{d}suen-ur-sag {d}amar-{d}suen-ur-sag-e {d}amar-{d}suen-ur-sag-ga2 {d}amar-{d}suen-x-gi-sza {d}amar-{d}suen-x-ki-ag2-x-a {d}amar-{d}suen-x-x-x {d}amar-{d}suen-zi {d}amar-{d}suen-zi-kalam-ma {d}amar-{d}suen-zi-mu {d}amar-{d}suen(EN-E2) {d}amar-{d}suen(EN-SU-ZU) {d}amar-{d}suen(EN) {d}amar-{d}suen(EN)-ra-ki-ag2-an-na {d}amar-{d}suen{ki} {d}amar-{gesz}szu {d}amar-en-zi-mu {d}amar-i3-li2-... {d}amar-suen {d}amar-suen-ke4 {d}amar-suen(EN)-{d}lamma-mu {d}amusz {d}an {d}an-dumu-sag {d}an-na {d}an-ne2-ga2-ra {d}an-nu-ni-tum {d}ansze-dur9{ur2}-re {d}ansze-SU-ka {d}ansze-x {d}ansze-x-x {d}anzu-babbar2 {d}anzu{muszen} {d}anzu{muszen}-babbar {d}anzu{muszen}-babbar2 {d}anzu{muszen}-babbar2-me {d}anzu{muszenx(RI)}-babbar2 {d}anzu2{muszen} {d}anzu2{muszen}-babbar2 {d}ARAD2-re-eb {d}asar {d}asar-lu-hi {d}asar-lu2-hi {d}asar-lu2-hi-e {d}asar-x-x {d}asar(E2-SZARA2)-lu2-hi {d}asz-szir-x {d}asz2-gi5-illat-su-ta {d}asz3-gi5-... {d}asz3-gi5-al-su {d}asz3-gi5-illat-zu {d}asz3-gi5-la-ba {d}asz3-gi5-ta-di3-in {d}asz7-gi4 {d}asz7-gi4-ni-dan {d}asz7-gi4-pa3-da{ki} ...-{d}asznan {d}asznan {d}asznan-ama {d}asznan-ama-mu {d}asznan-gurx(SZE.KIN) {d}asznan-sze3 {d}asznan-szesz-mu {d}asznan-u3-tu {d}asznan-ur-sag {d}asznan-zi-mu {d}ba-... {d}ba-...-x-du11-ga {d}ba-ba {d}ba-ba-a {d}ba-ba-ni ...-{d}ba-ba6 {d}ba-ba6 {d}ba-ba6-... {d}ba-ba6-...-ta {d}ba-ba6-{d}utu-mu {d}ba-ba6-a-zu {d}ba-ba6-a-zu(SU) {d}ba-ba6-ab2-zi {d}ba-ba6-ad2-gal {d}ba-ba6-ad2-gal-ta {d}ba-ba6-ama {d}ba-ba6-ama-mu {d}ba-ba6-an-dul3 {d}ba-ba6-an-dul3-me {d}ba-ba6-ba-an-zi-ge {d}ba-ba6-ba-zi-ge {d}ba-ba6-ba-zi-ge-me {d}ba-ba6-bar-ga2 {d}ba-ba6-da {d}ba-ba6-da-... {d}ba-ba6-da-lu2 {d}ba-ba6-da-nir-gal2 {d}ba-ba6-da-nir-gal2-me {d}ba-ba6-da-nu-me-a {d}ba-ba6-da-nu-me-a-me {d}ba-ba6-da-sag {d}ba-ba6-da-szer7-da {d}ba-ba6-dah {d}ba-ba6-dalla {d}ba-ba6-di-iri-na {d}ba-ba6-di-ku5 {d}ba-ba6-dingir-mu {d}ba-ba6-e3 {d}ba-ba6-e3-a {d}ba-ba6-eb-gul {d}ba-ba6-eb2-gu {d}ba-ba6-eb2-gu-ta ...-{d}ba-ba6-eb2-gu-ul {d}ba-ba6-eb2-gu-ul {d}ba-ba6-eb2-gu-ul-e {d}ba-ba6-eb2-gu-ul-la {d}ba-ba6-eb2-gu-ul-me {d}ba-ba6-eb2-gu-ul-ta {d}ba-ba6-eb2-ta-e3 {d}ba-ba6-gam-mu-ru {d}ba-ba6-GIR2@g-gal {d}ba-ba6-GIR2@g-gal-ta {d}ba-ba6-gu-bi {d}ba-ba6-gu4-lu2 {d}ba-ba6-gu7-mu {d}ba-ba6-he2-gal2 {d}ba-ba6-he2-gal2-sze3 {d}ba-ba6-he2-gal2-ta {d}ba-ba6-i3-dab5 {d}ba-ba6-i3-dah {d}ba-ba6-i3-gi {d}ba-ba6-i3-sa6 {d}ba-ba6-i3-sa6-ta {d}ba-ba6-i3-zu {d}ba-ba6-i3-zu-sze3 {d}ba-ba6-ig-ga-su3 {d}ba-ba6-ig-ga-su3-me {d}ba-ba6-ik-s ur2 {d}ba-ba6-ik-sur2 {d}ba-ba6-in-zu {d}ba-ba6-iri-da {d}ba-ba6-iri-mu {d}ba-ba6-iri-ni-sze3 {d}ba-ba6-ka {d}ba-ba6-ka-da {d}ba-ba6-ka-ke4 {d}ba-ba6-kam {d}ba-ba6-kam-me {d}ba-ba6-ke4-ne-sze3 {d}ba-ba6-ke4-szu-ta {d}ba-ba6-ki-... {d}ba-ba6-ki-sza {d}ba-ba6-ki-sza-ra {d}ba-ba6-ki-sza-tum {d}ba-ba6-ki-ur5-sa6 {d}ba-ba6-ki-x-... {d}ba-ba6-ku-an-za {d}ba-ba6-ku3 {d}ba-ba6-ku3-zu {d}ba-ba6-lu2-a-sa6 {d}ba-ba6-lu2-a-sa6-sze3 {d}ba-ba6-lu2-sa6 {d}ba-ba6-lu2-sa6-sa6 {d}ba-ba6-lu2-ti {d}ba-ba6-lu2-ti-ti {d}ba-ba6-ma {d}ba-ba6-ma-a-gub {d}ba-ba6-ma-a-gub-me {d}ba-ba6-ma-al-ga-su3 {d}ba-ba6-ma-an-szum2 {d}ba-ba6-mal-ga-su3 {d}ba-ba6-me {d}ba-ba6-mu {d}ba-ba6-mu-dah {d}ba-ba6-mu-gi4 {d}ba-ba6-mu-x-x {d}ba-ba6-munus {d}ba-ba6-na {d}ba-ba6-nam-iri-na {d}ba-ba6-nam-lugal-gaba {d}ba-ba6-nin-a-zu {d}ba-ba6-nin-am3 {d}ba-ba6-nin-i3-du10 {d}ba-ba6-nin-si-sa2 {d}ba-ba6-nin-si-sa2-sze3 {d}ba-ba6-nin-si-sa2-ta {d}ba-ba6-nu-mu-szub-be2 {d}ba-ba6-palil {d}ba-ba6-palil-mu {d}ba-ba6-palil2 {d}ba-ba6-ra {d}ba-ba6-ri-dim-...-gaba {d}ba-ba6-sa12-du5 {d}ba-ba6-silim-mu {d}ba-ba6-sza3-an-na-ke4-ba-du10 {d}ba-ba6-sza3-na-ke4-ba-du10 {d}ba-ba6-sze3 {d}ba-ba6-szu {d}ba-ba6-szu-na ...-{d}ba-ba6-ta {d}ba-ba6-ta {d}ba-ba6-ta-lu2 {d}ba-ba6-tuku {d}ba-ba6-tum {d}ba-ba6-tur3-su3 {d}ba-ba6-u18-da {d}ba-ba6-u2-szim-... {d}ba-ba6-ur-mu {d}ba-ba6-x {d}ba-ba6-x-sa6 {d}ba-ba6-x-x {d}ba-ba6-x-x-ta {d}ba-ba6-zi {d}ba-ba6-zi-kal-nir-KU {d}ba-ba6-zi-kalam-ma {d}ba-ba6-zi-mu {d}ba-ba6-zi-sza3-gal2 {d}ba-ba6-zi-ta {d}ba-gara2 {d}ba-gara2-du10-ta {d}ba-u2-i3-dab5 {d}ba-x {d}ba-x-masz {d}balag {d}balag-...-u18-x {d}balag-an-da-gal-di {d}balag-e {d}balag-iszib-an-ku3-ta {d}balag-u4-da {d}balag-u4-da-ke4 {d}bappir3 {d}be {d}be-be {d}be-dan {d}be-gar3-SZE3-tum {d}be-la-ad-suh-ner {d}be-la-at-{d}nim-ma {d}be-la-at-bi2-ri {d}be-la-at-da-la-x {d}be-la-at-da-ra-ba-an {d}be-la-at-dar-ba-an {d}be-la-at-dar-e2-ba-an {d}be-la-at-dar-ra-ba-an {d}be-la-at-dar-ra-ba-an-sze3 {d}be-la-at-dar-ra-e2-ba-an {d}be-la-at-er3-ra-ba-an {d}be-la-at-erim2 {d}be-la-at-na-bi2 {d}be-la-at-na-bi2-um {d}be-la-at-na-qar {d}be-la-at-na-qar-sze3 {d}be-la-at-suh-ne-er {d}be-la-at-suh-ner {d}be-la-at-suh-ner-ra-sze3 {d}be-la-at-suh-nir {d}be-la-at-suh5-nir3 {d}be-la-at-suh6-ne-er {d}be-la-at-suh6-ner {d}be-la-at-suh6-ner{er} {d}be-la-at-suh6-ner{ir} {d}be-la-at-szer7-ba-an {d}be-la-at-szu-gu-nir {d}be-la-at-te-ra-ba-an {d}be-la-at-ter-ra-ba-an {d}be-la-at-ti-tu-ri-im {d}be-s e-la {d}be2-s e-la {d}bi-ad {d}bi-ir-ka {d}bi-LI&LI {d}bi2-ti {d}bil-gi4 {d}bil3-sag {d}bu-az {d}bu3-... {d}bu3-za-ni {d}BULUG3-ra-ba {d}buranunx(UD.NUN.KIB)-ti-a {d}da {d}da-... {d}da-a-da {d}da-ad-musz-tum {d}da-at-su3-tum {d}da-da {d}da-da-ama-mu {d}da-da-mu {d}da-gan {d}da-gan-a-bu {d}da-gan-ba-ni {d}da-gan-du-ni {d}da-gan-isz-ti-kal2 {d}da-lagasz {d}da-lagasz(SZIR-BUR){ki} {d}da-lagasz{ki} {d}da-lagasz{ki}-me ...-{d}da-mu {d}da-mu {d}da-ni {d}da-sze3-tur {d}da-x-um {d}dam-... {d}dam-gal-nun {d}dam-gal-nun-ama-mu {d}dam-gal-nun-an-dul3 {d}dam-gal-nun-an-dul3-sze3 {d}dam-gal-nun-ka {d}dam-gal-nun-ka-ni-sa6 {d}dam-gal-nun-na {d}dam-gal-nun-na-an-dul3 {d}dam-gal-nun-na-an-dul3-ra {d}dam-gal-nun-na-sze3 {d}dam-ki-na {d}dam-ki-na-ra {d}dim-ak-usz {d}dim-gal-abzu {d}dim-ni {d}dingir-dan {d}dingir-sukkal {d}du-du {d}du-u3-zi {d}dub-la2-mah {d}dumu-an-na {d}dumu-an-zi {d}dumu-tab-sza-szesz-hi-li ...-{d}dumu-zi {d}dumu-zi {d}dumu-zi-... {d}dumu-zi-abzu {d}dumu-zi-abzu-ta-e3-a {d}dumu-zi-ama-mu-ur {d}dumu-zi-an-dul3 {d}dumu-zi-an-na {d}dumu-zi-bad3 {d}dumu-zi-bad3-ta ...-{d}dumu-zi-da {d}dumu-zi-da {d}dumu-zi-da-a {d}dumu-zi-da-gu-la {d}dumu-zi-da-ka {d}dumu-zi-da-kam {d}dumu-zi-da-nu-me-a {d}dumu-zi-da-sze3 {d}dumu-zi-da-ta {d}dumu-zi-e11-e {d}dumu-zi-ezem {d}dumu-zi-gu-la {d}dumu-zi-iri {d}dumu-zi-ka {d}dumu-zi-ka-sze3 {d}dumu-zi-kam {d}dumu-zi-ke4 {d}dumu-zi-ki-nu-nir{ki} {d}dumu-zi-lal3-ama-na {d}dumu-zi-me {d}dumu-zi-sze3 {d}dumu-zi-szesz ...-{d}dumu-zi-ta {d}dumu-zi-ta {d}dumu-zi-ta-lu2-me {d}dumu-zi-ur {d}dumu-zi-urua{a} {d}dumu-zi-urua{a}-sze3 {d}dumu-zi-x {d}dumu-zi(LUGAL) {d}dumu-zi(MU) {d}e-...-bi-me {d}e11-e {d}e2-... {d}e2-a {d}e2-a-ba-ni {d}e2-a-gar3-ma2 {d}e2-an-na {d}e2-ga2-la2-zu {d}e2-gur8-ra {d}e2-la-an-na {d}e2-la2-an-na {d}e2-sag-kal-la {d}e2-ta-e3 {d}eb {d}eb-... {d}eb-ba-...-ti-ra {d}eb-gal {d}edin {d}en ...-{d}EN-... {d}EN-... {d}EN-...-a-SIG7-... {d}EN-...-lil2-la2 {d}EN-...-ne-ni {d}EN-...-ta {d}en-a-a {d}en-da-bi {d}en-da-x {d}en-din-it {d}en-gal-du-du {d}en-kar2-ta {d}en-ki {d}en-ki-... {d}en-ki-a {d}en-ki-a-ni {d}en-ki-a-ri2-ik-tum-sze3 {d}en-ki-a2-dah {d}en-ki-abzu {d}en-ki-am-ri2-ma {d}en-ki-an-dul3 {d}en-ki-ba-ab-du8 {d}en-ki-bur-nun {d}en-ki-da {d}en-ki-dan {d}en-ki-ga {d}en-ki-he2-gal2 {d}en-ki-im-ma {d}en-ki-ka {d}en-ki-ka-ke4 {d}en-ki-ka-sze3 {d}en-ki-ka-ta {d}en-ki-ke4 {d}en-ki-lugal-...-u3 {d}en-ki-ma {d}en-ki-ma-li2-ik {d}en-ki-me {d}en-ki-me-gi8-gal2 {d}en-ki-mu-dah {d}en-ki-nin-ul-gur3 {d}en-ki-nir-gal2 {d}en-ki-nun {d}en-ki-sze3 {d}en-ki-szesz {d}en-ki-ta {d}en-ki-tesz2 {d}en-ki-ur {d}en-ki-zi-sza3-gal2-sze3 {d}en-ki-zi-sza3-gal2-ta {d}en-ki(BA) {d}en-ki(DI) {d}en-ki(ZU) ...-{d}en-lil2 {d}en-lil2 {d}en-lil2-... {d}en-lil2-(x) {d}en-lil2-{d}nin-lil2-ka {d}en-lil2-{d}nin-lil2-ra {d}en-lil2-a-bu-szu {d}en-lil2-a-x {d}en-lil2-a2-mah {d}en-lil2-AB {d}en-lil2-al-sa6 {d}en-lil2-al-sa6-ra {d}en-lil2-al-sa6-ta {d}en-lil2-al-szu {d}en-lil2-asz {d}en-lil2-ba-za-du {d}en-lil2-da {d}en-lil2-da-di {d}en-lil2-da-mah-di {d}en-lil2-da-nir-gal2 {d}en-lil2-da-nir-gal2-sze3 {d}en-lil2-da-nu-ri2 {d}en-lil2-da-sze3 {d}en-lil2-dingir-szu {d}en-lil2-dingir-szu-sze3 {d}en-lil2-dingir-zu {d}en-lil2-dingir-zu-ta {d}en-lil2-e {d}en-lil2-e-gar-ra {d}en-lil2-e-pa3-da {d}en-lil2-e-pa3-da-a {d}en-lil2-e3 {d}en-lil2-eb-gu-ul {d}en-lil2-eb2-gu-ul {d}en-lil2-gal-zu {d}en-lil2-gar-ra-ta {d}en-lil2-gin7 {d}en-lil2-he2-ti {d}en-lil2-he2-ti-la {d}en-lil2-i-zu {d}en-lil2-i3-sa6 {d}en-lil2-i3-sa6-sze3 {d}en-lil2-i3-sa6-ta {d}en-lil2-i3-zu {d}en-lil2-inim-gi-na {d}en-lil2-ka {d}en-lil2-ku3-zu ...-{d}en-lil2-la2 {d}en-lil2-la2 {d}en-lil2-la2-al-sa6 {d}en-lil2-la2-al-sa6-ge {d}en-lil2-la2-al-sa6-ta {d}en-lil2-la2-al-saga {d}en-lil2-la2-an-dul3 {d}en-lil2-la2-bi2-du11 {d}en-lil2-la2-bi2-du11-e {d}en-lil2-la2-dingir-zu {d}en-lil2-la2-gi {d}en-lil2-la2-gul {d}en-lil2-la2-i3-sa6 {d}en-lil2-la2-i3-sa6-ke4 {d}en-lil2-la2-i3-sa6-ra {d}en-lil2-la2-i3-sa6-sze3 {d}en-lil2-la2-i3-sa6-ta {d}en-lil2-la2-igi-bar-ra {d}en-lil2-la2-ka {d}en-lil2-la2-ka-asz2 {d}en-lil2-la2-ka-sze3 {d}en-lil2-la2-kam {d}en-lil2-la2-ke4 {d}en-lil2-la2-ke4-ne-sze3 {d}en-lil2-la2-le-gar-ra {d}en-lil2-la2-mu {d}en-lil2-la2-mu-... {d}en-lil2-la2-mu-gi {d}en-lil2-la2-ra {d}en-lil2-la2-ra-bi2 {d}en-lil2-la2-sa6-ga {d}en-lil2-la2-sze3 {d}en-lil2-la2-ta {d}en-lil2-la2-x {d}en-lil2-la2-x-ta {d}en-lil2-la2-zi {d}en-lil2-la2-zi-(x) {d}en-lil2-la2-zi-sza3-gal2 {d}en-lil2-la2(LAL2) {d}en-lil2-la2(ME) {d}en-lil2-le {d}en-lil2-le-in-dah-ha-sze3 {d}en-lil2-le-in-na-dah-ha-sze3 {d}en-lil2-ma-an-szum2 {d}en-lil2-ma-du11-sze3 {d}en-lil2-ma-ur2 {d}en-lil2-mas-su {d}en-lil2-mas-su2 {d}en-lil2-mu {d}en-lil2-mu2-a {d}en-lil2-NE-szu {d}en-lil2-palil {d}en-lil2-ra {d}en-lil2-ra-{d}amar-{d}suen-ke4 {d}en-lil2-ra-bi2 {d}en-lil2-re-ez-zum {d}en-lil2-re-si {d}en-lil2-re-su {d}en-lil2-re-zu-szu {d}en-lil2-re-zu-um {d}en-lil2-sa6 {d}en-lil2-si-sa2 {d}en-lil2-sze3 {d}en-lil2-SZE3-ta {d}en-lil2-ta {d}en-lil2-ti-szu-un {d}en-lil2-UD-x {d}en-lil2-ur-sag {d}en-lil2-x {d}en-lil2-x-... {d}en-lil2-x-x {d}en-lil2-x-zu {d}en-lil2-zi {d}en-lil2-zi-sza3-gal {d}en-lil2-zi-sza3-gal2 {d}en-lil2-zi-sza3-gal2-sze3 {d}en-lil2-zi-sza3-gal2-ta {d}en-lil2-zi-sza3-gal2(LU) {d}en-ma2-um {d}en-mah {d}en-mah-gal-an-na {d}en-mah-gal-an-na-sze3 {d}en-me-{d}szara2 {d}en-me-kar2 {d}en-me-sza-ra {d}en-me-szar2-ra {d}en-MI {d}en-mur-du {d}en-na-nun {d}en-NI {d}en-nig2-nu-ri-im {d}en-nimgir-si {d}en-nu {d}en-nu-gi4 {d}en-nu-ta {d}en-sig-nun {d}en-sig-nun-palil {d}en-su3-ag2 {d}en-SZID {d}en-SZUL {d}en-um-i3-li2 {d}EN-x {d}en-x ...-{d}EN-x-... {d}EN-x-... {d}en-x-...-ka {d}EN-x-mu {d}EN-x-x {d}en-zi-kalam-ma {d}ensi2-gal-ab-zu {d}ensi2-mah {d}er3-...-x {d}er3-ha-an-sza ...-{d}er3-ra {d}er3-ra {d}er3-ra-a {d}er3-ra-a-ka {d}er3-ra-ba-li {d}er3-ra-ba-li-il {d}er3-ra-ba-ni {d}er3-ra-dan {d}er3-ra-dingir-sze3 {d}er3-ra-gu2-ra-ad {d}er3-ra-gur {d}er3-ra-il-mi-di3 {d}er3-ra-kal {d}er3-ra-ma-lik-e {d}er3-ra-ni {d}er3-ra-nu-da {d}er3-ra-nu-ib {d}er3-ra-nu-id {d}er3-ra-pa2-li-il {d}er3-ra-qu2-ra-ad {d}er3-ra-s i-lu2-ul ...-{d}er3-ra-sze3 {d}er3-ra-szu-um {d}er3-ra-szum2-ta {d}er3-ra-tug2-dul3 {d}er3-ra-ul-li2 {d}er3-ra-ur-sag {d}er3-ra-zu {d}er3-za {d}eridu{ki} {d}erisz-ki-gal {d}esz-ha-ar3-ra-ka {d}esz18-dar ...-{d}esz18-dar-a {d}esz18-dar-al-su {d}esz18-dar-da-la-tum {d}esz18-dar-ku-ri {d}esz3-du10-nun {d}ezem-{d}szul-gi {d}ezem-{d}szul-gi-sze3 {d}ezem-esz-mah {d}ezem-li9-si4-na {d}ezem-masz {d}ezem-nin-a-zu {d}ezem-sag-tur {d}ga-an-sur-ra {d}ga-esz{ki} {d}ga-ga {d}ga2-ab-bi-in {d}ga2-tum3 {d}ga2-tum3-du10 {d}ga2-tum3-du10-... {d}ga2-tum3-du10-ga2-i3-sa6 {d}ga2-tum3-du10-i3-sa6 {d}ga2-tum3-du10-ka {d}ga2-tum3-du10-ka-ke4 {d}ga2-tum3-du10-ke4 {d}ga2-tum3-du10-me {d}ga2-tum3-du10-ra {d}ga2-tum3-du10-sze3 {d}ga2-tum3-du10-ta {d}gada-du10 {d}gada-ellag2 {d}gar3-la-x ...-{d}gesz-bar-e3 {d}gesz-bar-e3 {d}gesz-bar-e3-i3-sa6 {d}gesz-bar-e3-kin-ga2 {d}gesz-bar-e3-me {d}gesz-bar-e3-ta {d}gesz-du3-a {d}gesz-ha-mun {d}gesz-x {d}gesztin {d}gesztin-{d}en-ki {d}gesztin-an-ka {d}gesztin-an-ka-ke4 {d}gesztin-an-ka{ki} ...-{d}gesztin-an-na {d}gesztin-an-na {d}gesztin-an-na-ke4 {d}gesztin-an-na-lah5 {d}gesztin-an-na-lugal {d}gesztin-an-na-lugal-ba-ra-ab-e3 {d}gesztin-an-na-lugal-ba-ta-ab-e3 {d}gesztin-an-na-ta {d}gesztin-an-x {d}gesztin-masz-nu-sig {d}gibil {d}gibil-la-ni {d}gibil6 {d}gidim {d}gig-ra-a {d}gilgames3 {d}gilgames3-... {d}gilgames3-lugal ...-{d}gilgamesx(BIL2.GA.MES) {d}gilgamesx(BIL2.GA.MES)-ta {d}gilgamesx(BIL3.GA.MES) {d}gilgamesx(BIL3.GA.MES)-e {d}gilgamesx(BIL3.GA.MES)-ta {d}gir2-x {d}gu-... {d}gu-la {d}gu-la-ka {d}gu-la-kam {d}gu-la-me {d}gu-la-sza3-sza {d}gu-la-sze3 {d}gu-la-ta {d}gu-nu-ra {d}gu-nu-ra-ta {d}gu-nu-um ...-{d}gu-ul {d}gu-za {d}gu-za-{d}en-lil2 {d}gu-za-{d}en-lil2-la2 {d}gu-za-mah {d}gu2-an-na {d}gu2-bi-x {d}gu2-ga-mu {d}gu2-la2 {d}gu2-s e-la {d}gu3-de2-a {d}gu3-de2-a-ke4 {d}gu3-de2-a-sze3 {d}gu4-an-na-ta {d}gu4-nu2 {d}gur8-gur8 {d}ha-bu-ri-tum {d}ha-bu-ri2-tum {d}ha-bu-ri2-tum-e ...-{d}ha-ia3 {d}ha-ia3 {d}ha-ia3-palil {d}ha-ia3-palil2 {d}ha-ia3-si4 {d}ha-ia3-sze3 {d}ha-la-sze3 {d}ha-ni-isz {d}ha-x ...-{d}hendur-sag {d}hendur-sag {d}hendur-sag-ba-ni {d}hendur-sag-sze3 {d}hendur-sag-ta {d}hu-bu-ur {d}hu-rim3{ki} {d}hul2-ku3-nun-na {d}hur-sag-ga-lam-ma {d}i {d}i-bi-{d}suen {d}i-bi2 {d}i-bi2-{d}suen {d}i-bi2-{d}suen-{d}en-lil2-da-nir-gal2 {d}i-bi2-{d}suen-{d}en-lil2-da-nir-gal2-ta {d}i-bi2-{d}suen-dan-le-ga-du {d}i-bi2-{d}suen-e {d}i-bi2-{d}suen-ka {d}i-bi2-{d}suen-ka-sze3 {d}i-bi2-{d}suen-ke4 {d}i-bi2-{d}suen-mi-szar {d}i-bi2-{d}suen-na {d}i-bi2-{d}suen-sze3 {d}i-bi2-suen {d}i-bi3-{d}suen {d}i-din-{d}da-gan {d}i-na-us2-e {d}i-ri2-mu {d}i-szar {d}i-zi {d}i(TUR)-bi2-{d}suen {d}i7 {d}i7-lu2-ru-gu2 {d}i7-lu2-ru-gu2-de3 {d}i7-lu2-ru-gu2-ka {d}i7-lu2-ru-gu2-sze3 {d}i7-lu2-ru-gu2-ta {d}ia3-a-ba-ra-ad ...-{d}ig-alim {d}ig-alim {d}ig-alim-... {d}ig-alim-giri17-zal-sa6 {d}ig-alim-i3-sa6 {d}ig-alim-i3-sa6-ra {d}ig-alim-i3-zi {d}ig-alim-ka {d}ig-alim-ka-sze3 {d}ig-alim-ke4 {d}ig-alim-me {d}ig-alim-sze3 {d}ig-alim-ta {d}ig-alim-x {d}igi-an-na-ke4-zu {d}igi-kur ...-{d}igi-ma-sze3 {d}igi-ma-sze3 {d}igi-ma-sze3-me {d}igi-nun-bi-sze3 {d}igi-za-gin3 {d}igi-zi-bar-ra {d}imma-zi ...-{d}inanna {d}inanna {d}inanna-... {d}inanna-{d}szara2-nin {d}inanna-{gesz}dur2 {d}inanna-an-dul3 {d}inanna-bara2-ku3-ga {d}inanna-da-bad3 {d}inanna-dingir-mu {d}inanna-e2-a {d}inanna-gal {d}inanna-gu-la-me {d}inanna-i3-x-x {d}inanna-iri{ki} {d}inanna-ka {d}inanna-ka-bur {d}inanna-ka-giri3-{d}szu-{d}suen-... {d}inanna-ka-i3-sa6 {d}inanna-ka-ke4 {d}inanna-ka-munus {d}inanna-ka-pirig-{d}szu-{d}suen {d}inanna-ka-ra {d}inanna-ka-sze3 {d}inanna-ka-ta {d}inanna-ka-x {d}inanna-kaskal-ta {d}inanna-ke4 {d}inanna-ke4-ne-sze3 {d}inanna-lu2-ti-ti {d}inanna-ma {d}inanna-me {d}inanna-palil {d}inanna-ra {d}inanna-sza3-iri{ki} {d}inanna-sze3 {d}inanna-szir-x {d}inanna-t a-bat3 {d}inanna-ta {d}inanna-tesz2 {d}inanna-tesz2-x {d}inanna-um-mi {d}inanna-unu{ki}-ga {d}inanna-ur-sag {d}inanna-ur-sag-ta {d}inanna-x {d}inanna-x-... {d}inanna-za-an-ka {d}inanna-zabala4{ki} {d}inanna-zi-mu {d}inanna:ka {d}inanna(HU) {d}inanna{ki} {d}inanna{na} {d}inanna{na}-an-x {d}indagra {d}inim-ma-ni-zi {d}ir-da {d}iri-gal {d}isz-... {d}isz-ba-an-na-ta {d}isz-bi-er3-ra {d}isz-ha-ra {d}isz-ha-ra-sze3 {d}isz-me-{d}da-gan {d}isz-me-{d}da-gan-zi-mu ...-{d}iszkur {d}iszkur {d}iszkur-... {d}iszkur-a-mu {d}iszkur-ak {d}iszkur-an-dul3 {d}iszkur-an-dul3-ke4 {d}iszkur-an-dul3-ta {d}iszkur-an-dul3(KA) {d}iszkur-ba-ni {d}iszkur-ba:ni {d}iszkur-da-mi-iq {d}iszkur-da-ni {d}iszkur-dan {d}iszkur-di-de3 {d}iszkur-GIN2-ta {d}iszkur-ik-sur2 {d}iszkur-il-la-at {d}iszkur-illat {d}iszkur-illat-su {d}iszkur-illat-sze3 {d}iszkur-illat-ta {d}iszkur-illat-x {d}iszkur-ka {d}iszkur-kam {d}iszkur-kar-kar-ra{ki} {d}iszkur-li-gul-ti {d}iszkur-ma-kusz2-sze3 {d}iszkur-nu-ri {d}iszkur-qar-ad {d}iszkur-ra {d}iszkur-ra-be-sze3 {d}iszkur-ra-bi2 {d}iszkur-ra-bi2-ta {d}iszkur-ra-gaba-ri {d}iszkur-ra-gaba-ri-a {d}iszkur-ra-kam {d}iszkur-ra-mu {d}iszkur-saga {d}iszkur-saga-ta {d}iszkur-sipa {d}iszkur-sze3 {d}iszkur-ta-lu2 {d}iszkur-tug2 {d}iszkur-ug2-a {d}iszkur-x-sag {d}iszkur-x-x ...-{d}isztaran {d}isztaran {d}isztaran-gin7 {d}isztaran-si-sa2 {d}isztaran-sze3 {d}isztaran-x {d}isztaran(KA)-ta {d}ka-sa6-a {d}KA-szid-da {d}KA-ti-a {d}ka-us2-limmu2 {d}kab-ta {d}kab-ta2 {d}kal-ka-e ...-{d}kal-kal {d}kal-kal {d}kal-kal-me {d}kal-kal-na-ta {d}kal-szum2 {d}kar-du {d}kar-ra-du {d}KAxX-mu {d}ki-ku-ad {d}ki-li2-li2 {d}ki-ur-sag-e-ne {d}ki-za {d}kinda2{da}-zi {d}kinda2{da}-zi-me {d}ku-ku {d}ku-li2 {d}ku3-... {d}ku3-nun {d}ku3-si-x {d}ku3-sig17 {d}ku3-sig17-banda3{da} {d}ku3-sig7-banda3{da} {d}ku3-su3 {d}ku3-su3-ke4 {d}ku3-SZIM-an-dul3 {d}kur-ra-igi-gal2 {d}la-...-PAP {d}la-az {d}LAGAB-la-bi-nu-te {d}lah3-hu-du10-nun {d}lal3 {d}lal3-sze3 ...-{d}lamma {d}lamma {d}lamma-... {d}lamma-{d}amar-{d}suen {d}lamma-{d}amar-{d}suen-sze3 {d}lamma-{d}ba-ba6 {d}lamma-{d}ba-ba6-i3-du {d}lamma-{d}i-bi2-{d}suen {d}lamma-{d}suen-ka-sze3 {d}lamma-{d}szu-{d}suen {d}lamma-{d}szu-{d}suen-sze3 {d}lamma-{d}szu-{d}suen-tu-da {d}lamma-{d}szul-gi-ra {d}lamma-{d}szul-gi-ra-ke4 {d}lamma-a {d}lamma-a-ni {d}lamma-al-sa6 {d}lamma-ama-mu {d}lamma-ama-mu-ta {d}lamma-ba-zi {d}lamma-ba-zi-ge {d}lamma-bar-pa-ne {d}lamma-bara2-si-ga {d}lamma-bil4 {d}lamma-da {d}lamma-da-x-... {d}lamma-di-de3 {d}lamma-e-ba-an-zi {d}lamma-e-ba-zi {d}lamma-e-ba-zi-ge {d}lamma-e-silim-mu {d}lamma-e2 {d}lamma-gu2-en-na {d}lamma-i3-sa6 {d}lamma-igi-sa6 {d}lamma-iri-na {d}lamma-iri-na-da {d}lamma-iri-na-ra {d}lamma-iri-na-ta {d}lamma-ka {d}lamma-ka-sze3 {d}lamma-ki-NE {d}lamma-ki-ur5-sa6 {d}lamma-lu2-...-na {d}lamma-lu2-sa6 {d}lamma-lu2-sa6-sa6 {d}lamma-lugal {d}lamma-lugal-anzu{muszen}-babbar2 {d}lamma-lugal-ka {d}lamma-lugal-ke4-ne {d}lamma-me {d}lamma-mu {d}lamma-mu-a {d}lamma-mu-sze3 {d}lamma-mu-ta {d}lamma-palil {d}lamma-palil-ta {d}lamma-palil2 {d}lamma-ra {d}lamma-ra-i3-sa6 {d}lamma-ra-ni-sa6 {d}lamma-re {d}lamma-re-ba-zi {d}lamma-re-ba-zi-ge {d}lamma-re-du7-mu {d}lamma-re-e-ba-zi-ge {d}lamma-re-silim-mu {d}lamma-ri-sa-mu {d}lamma-saga {d}lamma-saga-ta {d}lamma-silim {d}lamma-silim-mu {d}lamma-sze3 {d}lamma-szusz3-me {d}lamma-ta {d}lamma-tum {d}lamma-u2-ta {d}lamma-UR-... {d}lamma-x {d}lamma-x-KA {d}lamma-x-mu {d}lamma-x-x {d}lamma-x-x-me {d}lamma-zi-mu {d}lamma{ma} {d}li-li-a-kam {d}li-li-a-ke4 {d}li-si4 ...-{d}li9-si4 {d}li9-si4 {d}li9-si4-ama {d}li9-si4-bad3 {d}li9-si4-ka {d}li9-si4-me {d}li9-si4-na {d}li9-si4-na-ta {d}li9-si4-sag {d}li9-si4-sze3 {d}li9-si4-ta {d}li9-si4-x {d}li9-si4-za3-mi2 {d}liru {d}lu2-e2-rug-ga {d}lu2-uru11{ki} {d}lugal-... {d}lugal-{d}suen-ta {d}lugal-{d}zimbirx(UD.NUN.KIB){ki} {d}lugal-a-...-ru-... {d}lugal-a2-zi-da {d}lugal-ba-gara2 {d}lugal-banda3 {d}lugal-banda3{da} {d}lugal-banda3{da}-ta {d}lugal-dag {d}lugal-dar-du-du {d}lugal-du-da {d}lugal-du6 {d}lugal-e11-a-ta {d}lugal-edin {d}lugal-edin-na {d}lugal-engar-du-du {d}lugal-er2-ra {d}lugal-er3-ra {d}lugal-es3-sa2 {d}lugal-gesz-gi-banda3{da} {d}lugal-gi {d}lugal-gir2-nun {d}lugal-gissu {d}lugal-gu2-du8-a {d}lugal-gu2-du8-a{ki} {d}lugal-gu4 {d}lugal-gu4-a2-nun-gi {d}lugal-gu4-si-su {d}lugal-hur-sag {d}lugal-i7-da {d}lugal-i7-da-ka-sze3 {d}lugal-iri-sag {d}lugal-iti-e {d}lugal-ka-NE {d}lugal-ka-sahar{ki} {d}lugal-KAxX-kasz {d}lugal-ki-sa2-a {d}lugal-ku3-ga-ni {d}lugal-ku3-ga-ta {d}lugal-ku3-ki-sze3 {d}lugal-ku3-zu {d}lugal-ku4-ra2 {d}lugal-kur-dub2 {d}lugal-kur2-elam {d}lugal-kux(KWU147)-ra2 {d}lugal-lal3-du {d}lugal-mar2-da {d}lugal-mar2-da{ki} {d}lugal-me-te-...{ki}-ka {d}lugal-mes-lam-ma {d}lugal-nam-tar {d}lugal-ni-ra {d}lugal-nita-zi {d}lugal-sa6-ga {d}lugal-si-sa2 {d}lugal-siskur-re {d}lugal-suh-du-du-sze3 {d}lugal-sukud-ra2 {d}lugal-u4-da {d}lugal-u4-da-ka {d}lugal-uru11{ki} {d}lugal-uru11{ki}-a-ma-nu {d}lugal-uru11{ki}-ka {d}lugal-uru11{ki}-sze3 {d}lugal-uru11{ki}-ta {d}lugal-x-x {d}lugal-zimbir(UD.KIB){ki}-e {d}lugal-zimbir{ki} {d}lugal-zimbir{ki}-e {d}lugal-zimbirx(UD.NUN.KIB){ki}-e {d}lum-ma {d}ma-al-ku-um-sze3 {d}ma-al-kum-ma {d}ma-an-isz-di2-su {d}ma-an-isz-di2-su-ta {d}ma-an-isz-du10-su-sze3 {d}ma-an-isz-ti2-su-ka-sze3 {d}ma-at-i3-li2-x-um-sze3 {d}ma-isz-di2-su {d}ma-lik-... {d}ma-lik-ba-ni {d}ma-lik-ba-ni-ta {d}ma-lik-illat {d}ma-lik-illat-su2 {d}ma-ma {d}ma-ma-sze3 {d}ma-mi {d}ma-mi-hi-li-su3 {d}ma-mi-tum {d}ma-szakir {d}ma-szara2-du3-su {d}ma-za-asz-tum-ma {d}ma-zi-x {d}mah {d}mah-e-ni-isz-ta {d}mah-i3-zu {d}mah-ni-isz {d}mar-tu {d}mar-tu-i3-sa6 {d}mar-tu-palil {d}me-... {d}me-ki-gal2 {d}me-ki-gal2-ke4 {d}me-ki-gal2-sze3 {d}me-me-sa6-ga {d}mes-lam-ma {d}mes-lam-ta {d}mes-lam-ta-e3 {d}mes-lam-ta-e3-a {d}mes-lam-ta-e3-a-ha-zi {d}mes-lam-ta-e3-ka {d}mes-lam-ta-e3-ke4 {d}mes-lam-ta-e3-x {d}mes-lam-tesz2 {d}mes-nun-sa6-ag2 {d}mes-x-x {d}mi-szar {d}mu-lu-he2-x {d}MUNUS-... {d}MUNUS-a-x-... {d}na-... {d}na-an-na {d}na-mah {d}na-na-... {d}na-na-a {d}na-na-a-sze3 {d}na-na-a-ta {d}na-na-na {d}na-na-tum-ma {d}na-ra-am-{d}suen {d}na-ra-am-{d}suen-sze3 ...-{d}na-ru2-a {d}na-ru2-a {d}na-ru2-a-bi2-du11 {d}na-ru2-a-e3 {d}na-ru2-a-eb2-gu-ul {d}na-ru2-a-kam {d}na-ru2-a-mah {d}na-ru2-a-me {d}na-ru2-a-palil {d}na-ru2-a-palil-ka {d}na-ru2-a-palil-sze3 {d}na-ru2-a-palil-ta {d}na-ru2-a-sze3 {d}na-ru2-a-ta {d}na-ru2(NI)-a {d}nagar-pa-e3 {d}nam-ha-ni {d}nam-ma-ni {d}nam-tar {d}nam2-an-... {d}nam2-an-ka {d}nam2-gir2-su{ki} {d}nam2-nun {d}nam2-nun-na {d}nam2-sag-ub3{ki} {d}namma ...-{d}nanna {d}nanna {d}nanna-... {d}nanna-{d}amar-{d}suen-ra-ki-ag2 {d}nanna-a {d}nanna-a-{d}amar-{d}suen-ra-ki-ag2 {d}nanna-a-kam {d}nanna-a-ki-ag2 {d}nanna-a-ta {d}nanna-a2-dah {d}nanna-an-dul3 {d}nanna-AN-x-x {d}nanna-ar {d}nanna-ar-mu-gi4 {d}nanna-ar-mu-gi4-ta {d}nanna-asz2 {d}nanna-ba-an-dah {d}nanna-ba-an-zi-ge {d}nanna-ba-an-zi-ge-ta {d}nanna-ba-ba {d}nanna-ba-sa6 {d}nanna-ba-zi {d}nanna-ba-zi-ge {d}nanna-bad3 {d}nanna-bar {d}nanna-bi2-du11 {d}nanna-da {d}nanna-dab5-ba-ta {d}nanna-dalla {d}nanna-dalla-me {d}nanna-dalla-sze3 {d}nanna-dalla-ta {d}nanna-di-de3 {d}nanna-dingir-mu {d}nanna-dingir-szu {d}nanna-du10 {d}nanna-e {d}nanna-e-ba-an {d}nanna-e-dim2 {d}nanna-e-mu-ri-na-ba-szu-asz {d}nanna-e2-tur3 {d}nanna-eb2-gu-ul {d}nanna-ga2-kam {d}nanna-gi {d}nanna-gi-na {d}nanna-gin7 {d}nanna-GIR2@g-gal {d}nanna-GIR2@g-gal-sze3 {d}nanna-gu2-... {d}nanna-gu2-gal {d}nanna-gu2-gal-sze3 {d}nanna-gu2-gal-ta {d}nanna-gu2(KI)-gal {d}nanna-he2-gal2 {d}nanna-hi-li {d}nanna-hi-li-bi {d}nanna-hi-li-ka {d}nanna-hi-li-ra {d}nanna-hi-li-sze3 {d}nanna-hi-li-ta {d}nanna-i-x-x {d}nanna-i3-... {d}nanna-i3-du10 {d}nanna-i3-du8 {d}nanna-i3-gi {d}nanna-i3-gi-in {d}nanna-i3-gi-ta {d}nanna-i3-sa6 {d}nanna-i3-sa6-ke4 {d}nanna-i3-sa6-ra {d}nanna-i3-sa6-ta {d}nanna-i3-tuku {d}nanna-i3-zi {d}nanna-i3-zi-in {d}nanna-i3-zu {d}nanna-igi-du8 {d}nanna-igi-du8-a {d}nanna-igi-du8-a-asz {d}nanna-iri-mu {d}nanna-ka {d}nanna-ka-ke4 {d}nanna-ka-sze3 {d}nanna-ka-ta {d}nanna-ka-tum-x {d}nanna-kal-la {d}nanna-kam {d}nanna-kam-ta {d}nanna-karx(TE)-zi-da {d}nanna-ke4 {d}nanna-ke4-ne-sze3 {d}nanna-ke4-zu {d}nanna-ki-ag2 {d}nanna-ki-ag2-da {d}nanna-ki-ag2-e {d}nanna-ki-ag2-ga2 {d}nanna-ki-ag2-ta {d}nanna-ki-ba-...-ta {d}nanna-ki-du10 {d}nanna-ki-x {d}nanna-ku3 {d}nanna-ku3-... {d}nanna-ku3-du11-ge-sze3 {d}nanna-ku3-ge {d}nanna-ku3-zu {d}nanna-ku3-zu-ta {d}nanna-kum {d}nanna-lu2-du10 {d}nanna-lu2-du10(AH) {d}nanna-lu2-x {d}nanna-lu5-la {d}nanna-lugal {d}nanna-lugal-dalla {d}nanna-lugal-ta {d}nanna-ma-an-ba {d}nanna-ma-an-szum2 {d}nanna-ma-an-szum2-ka {d}nanna-ma-an-zu {d}nanna-ma-ba {d}nanna-ma-ba-ka {d}nanna-ma-ba-ta {d}nanna-ma-szum2 {d}nanna-mah-zu {d}nanna-mas-su {d}nanna-mas-su2 {d}nanna-masz {d}nanna-masz-KU {d}nanna-masz-tum {d}nanna-masz-x {d}nanna-me {d}nanna-mu {d}nanna-mu-... {d}nanna-mu-dah {d}nanna-mu-dah-ta {d}nanna-mu-ma {d}nanna-mu-ri-a-na-ba-ak {d}nanna-mu-tah-ra {d}nanna-mu-zi {d}nanna-mu-zu {d}nanna-mun {d}nanna-nam-iszib-am3 {d}nanna-nu-{gesz}kiri6-sze3 {d}nanna-PAD {d}nanna-palil {d}nanna-palil2 {d}nanna-ra {d}nanna-ra-igi-du2-a {d}nanna-ra-igi-du8 {d}nanna-s e-li {d}nanna-sa2-du11 {d}nanna-sa2-gaz {d}nanna-sa6 {d}nanna-sa6-ga {d}nanna-sa6-x {d}nanna-saga {d}nanna-si {d}nanna-si-sa2 {d}nanna-si-sa2-e {d}nanna-si-sa2-ta {d}nanna-sze3 {d}nanna-ta {d}nanna-tesz2 {d}nanna-u3-nir-ra {d}nanna-uri3 {d}nanna-uri3-sze3 {d}nanna-uri5{ki} ...-{d}nanna-x {d}nanna-x {d}nanna-x-... {d}nanna-x-(x) {d}nanna-x-lu2-kal-x-x {d}nanna-x-me {d}nanna-x-x {d}nanna-x-x-me {d}nanna-x-x-sze3 {d}nanna-x-x-ta {d}nanna-za-me {d}nanna-za3-me-en {d}nanna-za3-mi2 {d}nanna-zi {d}nanna-zi-sza3-gal2 {d}nanna-zi-zi {d}nanna-zu {d}nanna(SZESZ-DI)-kam {d}nanna(SZESZ) {d}nanna{na}-... {d}nanna{na}-hi-li ...-{d}nansze {d}nansze {d}nansze-... {d}nansze-ad2-gal {d}nansze-ama {d}nansze-ama-... {d}nansze-ama-mu {d}nansze-bi2-du11 {d}nansze-dan {d}nansze-ga2-ra-sze3 {d}nansze-gar-ra {d}nansze-gar-ra-sze3 {d}nansze-gar-ra-ta {d}nansze-GIR2@g-gal {d}nansze-GIR2@g-gal-ra {d}nansze-GIR2@g-gal-ta {d}nansze-he2-gal2 {d}nansze-i3-dab5 {d}nansze-i3-sa6 {d}nansze-i3-zu {d}nansze-in-tah {d}nansze-ka {d}nansze-ka-ke4 {d}nansze-ka-me {d}nansze-ka-sze3 {d}nansze-ka-ta {d}nansze-kam {d}nansze-kam-ta {d}nansze-ke4 {d}nansze-ki-ag2 {d}nansze-ma-an-szum2 {d}nansze-ma-szum2 {d}nansze-me {d}nansze-me(DISZ) {d}nansze-mu {d}nansze-na {d}nansze-ni {d}nansze-ra {d}nansze-si-mu-ur4-um{ki} {d}nansze-sze3 ...-{d}nansze-ta {d}nansze-ta {d}nansze-tesz2-mu-me {d}nansze-uri3 {d}nansze-uszumgal {d}nansze-uszur2-bar-ra {d}nansze-x {d}nansze-x-x {d}nansze(AB) {d}nansze(AB)-gar-ra {d}nansze(ZI2) {d}nansze{ki} {d}ne-... {d}NE-gi-ri2-x {d}NE-szu-UD {d}ne3-eri11-gal {d}ne3-eri11-gal-a-za-szub-ba {d}ne3-eri11-gal-an-dul3 {d}ne3-eri11-gal-i3-zu {d}ne3-eri11-gal-ki-uri3 {d}ne3-eri11-gal{ki} {d}nerah {d}nerah-a-gal2 ...-{d}nerah-an-dul3 ...-{d}nerah-du {d}nerah-er2-gal2 {d}nerah{ir-ha}-din-dub2-DU {d}nerah{ir-ha}-din-sza-du {d}nesag {d}nibru{ki} {d}nibru{ki}-ta {d}nig2-{d}ba-ba6 {d}nig2-erim2-nu-dab {d}nigar-ne-x-x {d}nigar{gar} {d}nimin-tab-ba {d}nin ...-{d}nin-... {d}nin-... {d}nin-...-e-gar-ra-ta {d}nin-...-ka {d}nin-...-ka-i3-sa6 {d}nin-...-mah-ka-ta {d}nin-...-sze3 {d}nin-...-x-x-ta {d}nin-(x) {d}nin-{d}... {d}nin-{d}a-zu {d}nin-{d}da-lagasz {d}nin-{d}da-lagasz{ki} {d}nin-{d}nam2-la2-gar {d}nin-{d}su4 {d}nin-{d}su4-an-na {d}nin-{d}su4-an-na-a-hu-a {d}nin-{d}su4-an-na-ka-ke4 {d}nin-{d}su4-an-na-me-esz2 {d}nin-{d}su4-an-na-sza3-e2-gal {d}nin-{d}su4-an-na-sze3 {d}nin-{d}su4-an-na-ta {d}nin-{d}su4-na {d}nin-{d}szu-nir {d}nin-{d}szul {d}nin-{gesz}ge6-par4-ka {d}nin-{gesz}kiri6 {d}nin-{u2}ZI&ZI-sze3-ba {d}nin-a-a-mu {d}nin-a-bar-za-gin3 {d}nin-a-bar-za-gin3-ka {d}nin-a-bu-ma-x {d}nin-a-mu-du {d}nin-a-mu-tum2 {d}nin-a-mu-tum2-me-esz2 {d}nin-a-mu-tum2-sze3 {d}nin-a-na {d}nin-a-ra-li {d}nin-a-x {d}nin-a-zi-... {d}nin-a-zi-mu2 {d}nin-a-zi-mu2-a {d}nin-a-zi-mu2-a-me-esz2 ...-{d}nin-a-zu {d}nin-a-zu {d}nin-a-zu-... {d}nin-a-zu-sze3 {d}nin-a-zu-ta {d}nin-a2 {d}nin-a2-gal {d}nin-a2-gal-i3-sa6 {d}nin-a2-gal-i3-sa6-ta {d}nin-a2-gal-ra {d}nin-a2-gal-ta {d}nin-ak {d}nin-ak-{d}suen {d}nin-an-ki {d}nin-an-lil2-la2 {d}nin-an-ne2-x {d}nin-an-sze3-la2 {d}nin-an-sze3-la2-a {d}nin-ba-na {d}nin-bar-... {d}nin-da {d}nin-da-a {d}nin-da-a-... {d}nin-da-lagasz(SZIR-BUR){ki} {d}nin-da-lagasz{ki} {d}nin-dam-an-na {d}nin-dam-gal-nun-na {d}nin-dar ...-{d}nin-dar-a {d}nin-dar-a {d}nin-dar-a-a-ba-an-dul3-u2-szim {d}nin-dar-a-ka {d}nin-dar-a-ke4 {d}nin-dar-a-me {d}nin-dar-a-sze3 {d}nin-dar-a-ta {d}nin-din-ug5-ga {d}nin-din-ug5-ta {d}nin-dingir-ra {d}nin-dingir-sze3 {d}nin-du10-sze-bil {d}nin-du5-gal {d}nin-du6-ar-ha-tum {d}nin-du6-ar-za-tum {d}nin-du6-babbar2 {d}nin-du6-gal-gal {d}nin-du6-hul-{d}utu {d}nin-du6-hul2-{d}utu {d}nin-du6-zum-e-mu2 {d}nin-du6-zum-mu2-a {d}nin-du6-zum-re-mu2-a {d}nin-du6-zum-re2-mu2-a {d}nin-dub-ka {d}nin-dur {d}nin-e-gal {d}nin-e-ma-an-ag2 {d}nin-e11-e {d}nin-e11-e-ka {d}nin-e11-e-me {d}nin-e11-e-sze3 {d}nin-e2-ama-mu {d}nin-e2-an-dul3 {d}nin-e2-an-na {d}nin-e2-bar-za-gin3 {d}nin-e2-da {d}nin-e2-da-ka {d}nin-e2-da-ki-ka {d}nin-e2-dar-a {d}nin-e2-ga-ba {d}nin-e2-gab2-ka {d}nin-e2-gab2{ki}-ta {d}nin-e2-gal {d}nin-e2-gal-a2-x {d}nin-e2-gal-e-si {d}nin-e2-gal-eb2-gu-ul {d}nin-e2-gal-edin-ka {d}nin-e2-gal-ka {d}nin-e2-gal-la-ka {d}nin-e2-gal-lim {d}nin-e2-gal-palil {d}nin-e2-gal-ta {d}nin-e2-gi4-a {d}nin-e2-gibil4-le {d}nin-e2-gibil4-le-ka {d}nin-e2-gibil4-le{ki} {d}nin-e2-i3-gara2 {d}nin-e2-i3-gara2-e {d}nin-e2-kisal {d}nin-e2-kisal-libir {d}nin-e2-ku3 {d}nin-e2-mah-a {d}nin-e2-masz {d}nin-e2-masz-za-gin3 {d}nin-e2-nirx(MIR.ZA) {d}nin-e2-sag-kal-la {d}nin-e2-x-szir {d}nin-eb-gal {d}nin-eb-gal-ama {d}nin-eb-gal-ka {d}nin-eb-gal-ta {d}nin-eb-tum {d}nin-en-gal-du-du {d}nin-en-lil2 {d}nin-EN-lil2-ra {d}nin-esz2-dam {d}nin-esz2-la2 {d}nin-esz3-gal {d}nin-ezem {d}nin-ezem-an-na ...-{d}nin-ezem-ta {d}nin-ezem-ta {d}nin-ga-dub-KA {d}nin-ga-gesz-mes {d}nin-ga2-gi4 {d}nin-ga2-gi4-a {d}nin-ga2-tum3-du10 {d}nin-gag-gi4-in ...-{d}nin-gal {d}nin-gal {d}nin-gal-ama {d}nin-gal-ama-mu {d}nin-gal-du {d}nin-gal-du-du {d}nin-gal-e {d}nin-gal-e-gar-ra {d}nin-gal-e-gar-ra-ta {d}nin-gal-e2-nun-na {d}nin-gal-i3-sa6 {d}nin-gal-i3-zu {d}nin-gal-ka-ta {d}nin-gal-ke4 {d}nin-gal-nun-ama-mu {d}nin-gal-nun-dam-mu {d}nin-gal-nun-na-an-dul3 {d}nin-gal-sze3 {d}nin-gal-ta {d}nin-ge6-par4 {d}nin-ge6-par4-ka {d}nin-ge6-par4-ra {d}nin-gesz-... {d}nin-gesz-kesz2 {d}nin-gesz-kesz2-a {d}nin-gesz-sza3-ga {d}nin-gesz-te-te {d}nin-gesz-x-ga {d}nin-gesz-zi-da {d}nin-gesz-zi-da-... {d}nin-gesz-zi-da-ka-sze3 {d}nin-gesz-zi-da-ke4 {d}nin-gesz-zi-da-me {d}nin-gesz-zi-da-nir-gal2 {d}nin-gesz-zi-da-sze3 ...-{d}nin-gesz-zi-da-ta {d}nin-gesz-zi-da-ta {d}nin-gesz-zi-da-x {d}nin-gesztin-an-ka-sze3 {d}nin-gesztin-an-na {d}nin-gesztin-an-na-ka-ta {d}nin-gi {d}nin-gi4-... {d}nin-gi4-li {d}nin-gi4-li2 {d}nin-gi4-li2-im {d}nin-gi4-li2-in {d}nin-gin7-du10 {d}nin-gir-gi4-lu {d}nin-gir-gi4-lu{ki} {d}nin-gir16-da {d}nin-gir2-... ...-{d}nin-gir2-su {d}nin-gir2-su {d}nin-gir2-su-... {d}nin-gir2-su-a2-dah {d}nin-gir2-su-a2-dah-{d}szul-gi {d}nin-gir2-su-a2-dah-{d}szul-gi-ra {d}nin-gir2-su-a2-zi-da {d}nin-gir2-su-a2-zi-da-{d}nansze {d}nin-gir2-su-a2-zi-da-{d}nansze-ta {d}nin-gir2-su-a2-zi-da-ta {d}nin-gir2-su-a2(DA)-zi-da-{d}nansze {d}nin-gir2-su-a2(DA)-zi-da-{d}nansze-ta {d}nin-gir2-su-bad3-iri-na {d}nin-gir2-su-bi {d}nin-gir2-su-da ...-{d}nin-gir2-su-gu2-gal {d}nin-gir2-su-gu2-gal {d}nin-gir2-su-i3-du11 {d}nin-gir2-su-i3-sa6 {d}nin-gir2-su-i3-sa6-ta {d}nin-gir2-su-ka {d}nin-gir2-su-ka-bi2-du11 {d}nin-gir2-su-ka-i3-sa6 {d}nin-gir2-su-ka-i3-sa6-ke4 {d}nin-gir2-su-ka-i3-sa6-sze3 {d}nin-gir2-su-ka-i3-sa6-ta {d}nin-gir2-su-ka-ka {d}nin-gir2-su-ka-ke4 {d}nin-gir2-su-ka-sze3 {d}nin-gir2-su-ka-ta {d}nin-gir2-su-kam {d}nin-gir2-su-ke4 {d}nin-gir2-su-kun-erim2 {d}nin-gir2-su-me {d}nin-gir2-su-siskur-zi-da-{d}nansze-ta {d}nin-gir2-su-sze3 {d}nin-gir2-su-ta {d}nin-gir2-su-tesz2-mu-szi {d}nin-gir2-su-um {d}nin-gir2-su-x {d}nin-gir2-su-x-ur5-bi-x {d}nin-gir2-su-zi-ge {d}nin-gir2-su{ki}-ka {d}nin-gir2-su{ki}-me {d}nin-gir2-su2 {d}nin-gir2-su2-me {d}nin-gir2-su2-ta {d}nin-gir2-su2{ki}-i3-sa6 {d}nin-gir2(MUG)-su{ki} {d}nin-girimx(A.BU.HA.DU) {d}nin-gu-la {d}nin-gu2-kur2-bu-ka {d}nin-gubalag {d}nin-gubalag-ga {d}nin-gubalag-ka {d}nin-gubalag-sze3 {d}nin-gubalag-ta {d}nin-gul {d}nin-gul-an-ka {d}nin-gul-ta {d}nin-gurdub2 {d}nin-gurdub2-a {d}nin-ha-mu-tum2-ke4 {d}nin-he2-gal2 {d}nin-he2-gal2-ka {d}nin-he2-gal2-x {d}nin-hi-li-su13 {d}nin-hi-li-su13-ta {d}nin-hi-li-su3 {d}nin-hur-an-na {d}nin-hur-sag {d}nin-hur-sag-6(disz)-x {d}nin-hur-sag-a-e-bar-ra-ka {d}nin-hur-sag-eb-sig {d}nin-hur-sag-ga2 {d}nin-hur-sag-ga2-sze3 {d}nin-hur-sag-ga2-ta {d}nin-hur-sag-gu-la {d}nin-hur-sag-ISZ-... {d}nin-hur-sag-ka {d}nin-hur-sag-ka-sze3 {d}nin-hur-sag-ka-ta {d}nin-hur-sag-ke4 {d}nin-hur-sag-lu2-{d}ku3-nun-ta {d}nin-hur-sag-lu2-ku3-nun {d}nin-hur-sag-lu2-ku3-nun-ka {d}nin-hur-sag-lu2-ku3-nun-na {d}nin-hur-sag-lu2-ku3-nun-ta {d}nin-hur-sag-lu2-szul-ta {d}nin-hur-sag-sag-du {d}nin-hur-sag-sze3 {d}nin-hur-sag-ta {d}nin-ig-an-na {d}nin-igi-zi-bar-ra {d}nin-ildu-ma {d}nin-ildu-ma-ta {d}nin-ildu-sze3 {d}nin-ildu2 {d}nin-ildu2-ma {d}nin-ildu2-ma-me-esz2 {d}nin-ildu2-ma-ta {d}nin-ildu3 {d}nin-ildu3-ma {d}nin-ildu3-ma-ka {d}nin-ildu3-ma-me {d}nin-ildu3-ma-sze3 {d}nin-ildu3-ma-ta {d}nin-ildu3-ta {d}nin-ildux(BU)-ma {d}nin-ildux(NAGAR)-ma {d}nin-im-DU-ka-ta {d}nin-im-ma {d}nin-im-ma-... {d}nin-im-ma-ta {d}nin-imma3 {d}nin-in-dub-ba {d}nin-in-nu-tuku {d}nin-inim-gi-na {d}nin-iri-a-mu {d}nin-iri-a-mu-da-ku5-ta {d}nin-iri-a-mu-tum2 {d}nin-iri-ni-sze3 {d}nin-iri-ni-sze3-sag-da {d}nin-iri-x-x {d}nin-isin2{i3-si}-na {d}nin-isin2{i3-sin2}-na {d}nin-isin2{si} {d}nin-isin2{si}-na {d}nin-isin2{si}-na-ka {d}nin-isin2{si}-na-ra {d}nin-isin2{si}-na(DI) {d}nin-isin2{si}-na{ki} {d}nin-ka {d}nin-ka-... {d}nin-ka-amasz-ka-sze3 {d}nin-ka-an-na {d}nin-ka-sahar-ka {d}nin-ka-si {d}nin-ka-si-ga {d}nin-ka-sze3 {d}nin-ka-zu-ta {d}nin-kar-ra {d}nin-kar2 {d}nin-kas4 {d}nin-kasz {d}nin-ki {d}nin-ki-asz-... {d}nin-ki-du-ka {d}nin-ki-du-ka-ta {d}nin-ki-du-ta {d}nin-ki-ka {d}nin-ki-sur-ra {d}nin-ki-sur-ra-ka {d}nin-ki-x-x-ta {d}nin-kilim {d}nin-kilim-x {d}nin-KIN-da {d}nin-ku3-nun {d}nin-ku3-nun-na {d}nin-ku3-nun-na-ka {d}nin-ku3-nun-na-ta ...-{d}nin-ku3-zu {d}nin-kur-ra-igi-gal2 {d}nin-li2-gi4-in {d}nin-li2-i3-sa6 {d}nin-lil2 {d}nin-lil2-... {d}nin-lil2-a {d}nin-lil2-ama-mu {d}nin-lil2-ama-mu-sze3 {d}nin-lil2-dar-a {d}nin-lil2-e {d}nin-lil2-e-ba-an-ag2 {d}nin-lil2-e-ba-zi-ge {d}nin-lil2-e-ma-an-na-ag2 {d}nin-lil2-e-ma-na(KI)-ag2 {d}nin-lil2-e2-mu-du2-ud {d}nin-lil2-he2-em-ti {d}nin-lil2-ka {d}nin-lil2-ke4 {d}nin-lil2-la2 {d}nin-lil2-la2-al-zi {d}nin-lil2-la2-ama-x {d}nin-lil2-la2-ka {d}nin-lil2-la2-ka-ke4-ne-sze3 {d}nin-lil2-la2-ke4 {d}nin-lil2-la2-ke4-ne-sze3 {d}nin-lil2-la2-ra {d}nin-lil2-la2-sze3 {d}nin-lil2-la2-ta {d}nin-lil2-le-ma-ag2-me {d}nin-lil2-le-ma-an-ag2 {d}nin-lil2-nig2-e3 {d}nin-lil2-nirx(MIR.ZA) {d}nin-lil2-ra {d}nin-lil2-ra(KU) ...-{d}nin-lil2-sze3 {d}nin-lil2-sze3 {d}nin-lil2-ta {d}nin-lil2-tu-kul-ti {d}nin-lil2-tum-a2-tir {d}nin-lil2-tum-im-de3 {d}nin-lil2-tum-im-ti {d}nin-lil2-tum-nu-ri {d}nin-lil2-tum-zi-nu-szu {d}nin-lil2-x {d}nin-lil2-zi-mu {d}nin-lugal {d}nin-ma-da {d}nin-mar-ka {d}nin-mar-ka-ra-la {d}nin-mar-ta {d}nin-mar{ki(DI)}-ka ...-{d}nin-mar{ki} {d}nin-mar{ki} {d}nin-mar{ki}-... {d}nin-mar{ki}-a2-dah {d}nin-mar{ki}-ab2-lu-ta {d}nin-mar{ki}-ama {d}nin-mar{ki}-ama-mu {d}nin-mar{ki}-asz {d}nin-mar{ki}-da {d}nin-mar{ki}-ga {d}nin-mar{ki}-ga-ka {d}nin-mar{ki}-ga-sa6 {d}nin-mar{ki}-gu2-gal {d}nin-mar{ki}-i3-sa6 {d}nin-mar{ki}-i3-sa6-ta {d}nin-mar{ki}-in-pa3 {d}nin-mar{ki}-in-szub-sze3 {d}nin-mar{ki}-ka {d}nin-mar{ki}-ka-i3-sa6 {d}nin-mar{ki}-ka-ke4 {d}nin-mar{ki}-ka-me {d}nin-mar{ki}-ka-ni {d}nin-mar{ki}-ka-ra {d}nin-mar{ki}-ka-sze3 {d}nin-mar{ki}-ka-ta {d}nin-mar{ki}-ke4 {d}nin-mar{ki}-ki-ka {d}nin-mar{ki}-ma {d}nin-mar{ki}-me {d}nin-mar{ki}-munus-gi-sa {d}nin-mar{ki}-palil {d}nin-mar{ki}-palil-ta {d}nin-mar{ki}-sze3 {d}nin-mar{ki}-sze3(TUG2) ...-{d}nin-mar{ki}-ta {d}nin-mar{ki}-ta {d}nin-mar{ki}-x {d}nin-masz-ku3-ga {d}nin-me-an-ki {d}nin-me-en {d}nin-me-en-ka {d}nin-me-x-me {d}nin-men-{d}ba-ba6 {d}nin-mes-pirig-banda3 {d}nin-mu-bi-zu ...-{d}nin-mu2 {d}nin-mu2 {d}nin-mu2-ke4 {d}nin-mug {d}nin-mug-ga {d}nin-nag-su {d}nin-nag-su-ka-ke4 {d}nin-nag-su{ki} {d}nin-nam-hu-hu {d}nin-ne2 {d}nin-nibru{ki} {d}nin-nig2-gal-sag {d}nin-nig2-kilim-PA {d}nin-nigar{gar} {d}nin-nirx(MIR.ZA)-ta {d}nin-nun-gal {d}nin-nun-lil2-ra ...-{d}nin-pa {d}nin-PA {d}nin-pa {d}nin-pa-e3 {d}nin-pad-nir {d}nin-pirig {d}nin-pu2-mun-na {d}nin-sa6-... {d}nin-sag {d}nin-sag-ub3-ba {d}nin-sag-ub3{ki} {d}nin-sahar {d}nin-si-gar {d}nin-si-gar-an-na {d}nin-si-gar-an-na-ka {d}nin-si-gar-edin-na {d}nin-si-na-ka {d}nin-si-sa2 {d}nin-si4-in-... {d}nin-sikil {d}nin-sila-luh {d}nin-su {d}nin-su4-an-na {d}nin-sud3-... {d}nin-sun2 {d}nin-sun2-... {d}nin-sun2-an-dul3 {d}nin-sun2-ka {d}nin-sun2-ka-ka {d}nin-sun2-ka-me {d}nin-sun2-ka-sze3 {d}nin-sun2-ke4 {d}nin-sun2-me {d}nin-sun2-sze3 {d}nin-sun2-ta {d}nin-sza3-ge-pa3-da {d}nin-szakkan2-da {d}nin-szakkan2-la2 {d}nin-szu-ba-ha ...-{d}nin-szubur {d}nin-szubur {d}nin-szubur-... {d}nin-szubur-...-ta {d}nin-szubur-ama {d}nin-szubur-ama-mu {d}nin-szubur-an-an-dul3 {d}nin-szubur-an-dul3 {d}nin-szubur-an-dul3-sze3 {d}nin-szubur-e2-egir {d}nin-szubur-ga2 {d}nin-szubur-gu-la {d}nin-szubur-ka {d}nin-szubur-ka-sze3 {d}nin-szubur-me {d}nin-szubur-palil-ta {d}nin-szubur-ra {d}nin-szubur-sze3 {d}nin-szubur-ta {d}nin-szubur-x-... {d}nin-szubur-x-x {d}nin-szubur(SZUL)-an-dul3 {d}nin-szuszin {d}nin-szuszin{ki}-ra {d}nin-te-ra-ba-an {d}nin-ti {d}nin-ti-lu2-ga {d}nin-ti-ug5-ga {d}nin-ti2-ug5-ga {d}nin-ti2-ug5-ga-sze3 ...-{d}nin-tu {d}nin-tu {d}nin-tu-...-sze3 {d}nin-tu-ka {d}nin-tu-KA-i3-sa6-ta {d}nin-tu-ma {d}nin-tu-ma-sze3 {d}nin-tu-sze3 {d}nin-tu-ta {d}nin-tu-x-dab5 {d}nin-tug2-a-ta {d}nin-tul2-ga-na {d}nin-tul2-mah {d}nin-tul2-mug-sur-in-na {d}nin-tul2-sag {d}nin-tum-al {d}nin-tum-ma-al-la {d}nin-tur {d}nin-u3-kul-ki-ag2 {d}nin-u6-e {d}nin-unu-ga {d}nin-unu3-ka {d}nin-ur-ti {d}nin-ur2-gi-na {d}nin-ur3 {d}nin-ur3-ra {d}nin-ur4 {d}nin-ur4-da {d}nin-ur4-da-sze3 ...-{d}nin-ur4-ra {d}nin-ur4-ra {d}nin-ur4-ra-... {d}nin-ur4-ra-ama-mu {d}nin-ur4-ra-an-ne2-gar {d}nin-ur4-ra-an-ne2-gar-ta {d}nin-ur4-ra-da {d}nin-ur4-ra-du6-na {d}nin-ur4-ra-du6-na-ka {d}nin-ur4-ra-ka {d}nin-ur4-ra-ka-ke4 {d}nin-ur4-ra-ka-ta {d}nin-ur4-ra-kam {d}nin-ur4-ra-ke4 {d}nin-ur4-ra-me {d}nin-ur4-ra-si-da {d}nin-ur4-ra-sze3 {d}nin-ur4-ra-ta {d}nin-ur4-ra-tesz2 {d}nin-ur4-ta {d}nin-uri5{ki}-ma {d}nin-uri5{ki}-ma-ke4 {d}nin-uri5{ki}-ti ...-{d}nin-urta {d}nin-urta {d}nin-urta-eb2 {d}nin-urta-ka {d}nin-urta-ka-ka {d}nin-urta-ke4 {d}nin-urta-mu {d}nin-urta-sze3 {d}nin-urta-ta {d}nin-urta-x {d}nin-usz-gi-da-me {d}nin-usz-gid2-da {d}nin-usz-ka-limmu2 {d}nin-usz-ka-limmu2-za3 {d}nin-usz-zu2-lum-ka-sze3 ...-{d}nin-x {d}nin-x {d}nin-x-... {d}nin-x-a-bi {d}nin-x-gi4-a {d}nin-x-i3-sa6 {d}nin-x-ka {d}nin-x-la {d}nin-x-sig-ga {d}nin-x-ta {d}nin-x-tum {d}nin-x-x {d}nin-x-x-... {d}nin-x-x-da {d}nin-x-x-um-ma {d}nin-x-x-x {d}nin-x{ki} {d}nin-za3-a-sa-na {d}nin-zabala{ki} {d}nin-zabala2{ki} {d}nin-zabala3-me {d}nin-zabala3{ki} {d}nin-zabala3{ki}-me {d}nin-zabala5{ki}-sze3 {d}nin-zi-mi-mu2-x ...-{d}nin-zu {d}nin-zu {d}nin(NIN9)-lil2 {d}nin9-a-zu {d}nin9-nin9-gu-sze3 {d}nin9-ti ...-{d}nisaba {d}nisaba {d}nisaba-... {d}nisaba-an-dul3 {d}nisaba-an-dul3-ta {d}nisaba-DISZ-AN {d}nisaba-lu2-{d}... {d}nisaba-sze3 {d}nisaba-zi-mu {d}nu-banda3 {d}nu-banda3-mah {d}nu-musz-da {d}nu-musz-da-an-dul3 {d}nu-musz-da-an-dul3-e {d}nu-musz-da-an-dul3-ta {d}nu-musz-da-ba-zi-ge ...-{d}nu-musz-da-ta {d}nu-musz-da-ta {d}nu-ur2-{d}suen {d}nun-... ...-{d}nun-gal {d}nun-gal {d}nun-gal-an-dul3 {d}nun-gal-en-nu {d}nun-gal-ka-sze3 {d}nun-gal-ke4 {d}nun-gal-sze3 {d}nun-gal-ta {d}nun-me-te-an-na {d}nun-x {d}nusku {d}nusku-an-dul3 {d}nusku-i3-sa6 {d}nusku-isz-me-a-ni {d}nusku-sze3 {d}PA-... {d}pa-bil-mu-dah {d}pa-bil-sag {d}pa-bil-sag-ka {d}pa-bil2-sag {d}pa-bil2-sag(KA) ...-{d}pa-bil3-sag {d}pa-bil3-sag {d}pa-bil3-sag-i3-sa6 {d}pa-bil3-sag-ka {d}pa-bil3-sag-ka-i3-sa6-ka-ta {d}pa-bil3-sag-me {d}pa-KU {d}pa4-u2-e {d}pa4-u2-e-sze3 {d}pa4-u2-e-ta {d}pa4:u2-e {d}pa5-u2-e {d}pa5-u2-e-sze3 {d}palil {d}pap-sukkal {d}pi-li-ha {d}pi-li-ha-ta {d}pi-li2-ha-sze3 {d}pirig {d}pirig-an-dul3 {d}pirig-an-dul3(KA) {d}pirig3 {d}pirig3-an-dul3 {d}PU3.SZA-{d}nin-kar-ke3 {d}PU3.SZA-a-ku-um {d}PU3.SZA-a-ku-um-ta {d}ra-gaba-ri-a {d}ru-hu-ra-ti-ir {d}s e-lu-ia3 {d}s e-lu-usz-{d}da-gan {d}sa-diri-nun-na {d}sag-ku5-an-dul3 {d}sag-mah {d}sag-NE {d}sag-szu-hal-ba {d}sag-x-x {d}saman3-x-i3-sa6 {d}samanx(SUD.NUN.SZE.SZE3)-(x)-ba-an-zi {d}si-sa2-kalam-ma {d}si-x-x-tum-sze3 {d}siki-sur-ta {d}su-nun ...-{d}su4-an-na {d}su4-an-na {d}su4-ma-at {d}sud3 {d}sud3-da-ke4 ...-{d}suen {d}suen {d}suen-... {d}suen-...-illat {d}suen-{d}nanna-in-pa3 {d}suen-{d}szara2-ki-ag2 {d}suen-a {d}suen-a-a {d}suen-a-bi2 {d}suen-a-bi2-szu {d}suen-a-bu {d}suen-a-bu-ni {d}suen-a-bu-szu {d}suen-a-bu-um {d}suen-ad-lal3 {d}suen-al-sze3 {d}suen-al-x-... {d}suen-an-dul3 {d}suen-ba-la-lu {d}suen-ba-ni {d}suen-ba-ni-ni {d}suen-ba-tug2 {d}suen-bad3 {d}suen-be-li2 {d}suen-bur-szu4 {d}suen-dan {d}suen-dingir-su {d}suen-dingir-szu {d}suen-dingir-szu-sze3 {d}suen-dingir-x {d}suen-du10 {d}suen-du2-ri2 {d}suen-du2-ri2-szu {d}suen-e-li-u {d}suen-e-ri-x {d}suen-e-ze2-ed {d}suen-ga-da {d}suen-ga-mi-id {d}suen-ga-szi-id {d}suen-ga-szi-id-ta {d}suen-gaba-gul-ti {d}suen-gid2 {d}suen-gu2-... {d}suen-i-ti {d}suen-i-x {d}suen-i3-li2 {d}suen-il {d}suen-il-lu2-ta {d}suen-il-su2 {d}suen-il-szu {d}suen-il-szu4 {d}suen-illat {d}suen-illat-su {d}suen-iri-szu {d}suen-iri-ta {d}suen-isz-ti-gal {d}suen-ka {d}suen-ka-ke4-ne ...-{d}suen-ke4 {d}suen-ku3-ge {d}suen-ma-la-ak-szu {d}suen-ma-lik {d}suen-ma-lik-ta {d}suen-me {d}suen-na {d}suen-na-... {d}suen-na-ab-li2 {d}suen-na-da {d}suen-na-gi4-id {d}suen-na-pi2-isz-ti {d}suen-na-s i-ir {d}suen-na-sze3 {d}suen-nam-ri {d}suen-NE-x {d}suen-ni-szu {d}suen-nu-ri {d}suen-ra-bi2 {d}suen-ra-palil-a {d}suen-sa6 {d}suen-sze3 ...-{d}suen-ta {d}suen-ta {d}suen-tu-ri2 {d}suen-ugula ...-{d}suen-x {d}suen-x-... {d}suen-x-x {d}suen-zi-mu {d}suen(EN)-a-a ...-{d}sukkal {d}sukkal {d}sukkal-an-ka {d}sukkal-uri5{ki} {d}sukud-eb-ka {d}sza-la-tum {d}sza-la:ha-ma-ti-il {d}sza-u18-sza {d}sza-u3-sza {d}sza3-ge-pa3-da {d}sza3-ra-hu-um-ma {d}szakkan {d}szakkan-an-dul3 {d}szakkan-sze3 {d}szakkan-unu-gal {d}szakkan2 {d}szakkan2-... {d}szakkan2-a-e-bar-ka-x {d}szakkan2-a2-ga2 {d}szakkan2-an-dul3 {d}szakkan2-an-dul3-ta {d}szakkan2-ba {d}szakkan2-da-... {d}szakkan2-da-gesz-ta {d}szakkan2-dingir-mu {d}szakkan2-i3-sa6 {d}szakkan2-ka {d}szakkan2-sze3 {d}szakkan6 {d}szar-ru-gin7{in} {d}szar2-...-ta {d}szar2-a-mu {d}szar2-i3-zu ...-{d}szara2 {d}szara2 {d}szara2-... {d}szara2-...-gi-... {d}szara2-{d}anzu-babbar {d}szara2-{d}anzu2{muszen} {d}szara2-{d}anzu2{muszen}-babbar2 {d}szara2-{d}anzu2{muszen}-babbar2{ki} {d}szara2-a-... {d}szara2-a-kam {d}szara2-a-mu {d}szara2-a-mu-lugal {d}szara2-a-mu-sze3 {d}szara2-a-mu-ta {d}szara2-a-mu-tum2 {d}szara2-a-mu-tum2-e {d}szara2-a-mu-tum2-ta {d}szara2-a-sa6 {d}szara2-a-zi {d}szara2-a-zi-da {d}szara2-a-zi-ta {d}szara2-a2-... {d}szara2-a2-dah {d}szara2-a2-dah-{d}amar-{d}suen-ke4 {d}szara2-a2-i7-gibil {d}szara2-a2-mah {d}szara2-a2-zi {d}szara2-a2-zi-da {d}szara2-a2-zi-da-ta {d}szara2-ama {d}szara2-an-dul3 {d}szara2-anzu {d}szara2-anzu{muszen}-babbar2 {d}szara2-anzu{muszen}-babbar2-ta {d}szara2-anzu2 {d}szara2-anzu2-babbar2 {d}szara2-anzu2{muszen} {d}szara2-anzu2{muszen}-babbar2 {d}szara2-asz-a(MIN)-mu-tum2-sze3 {d}szara2-ba {d}szara2-ba-an-sa6 {d}szara2-ba-an-zi-ge {d}szara2-ba-sa6 {d}szara2-ba-x-x {d}szara2-ba-zi {d}szara2-ba-zi-e {d}szara2-ba-zi-ga ...-{d}szara2-ba-zi-ge {d}szara2-ba-zi-ge {d}szara2-ba-zi-ge-ra {d}szara2-ba-zi-ge-sze3 {d}szara2-ba-zi-ge-ta {d}szara2-ba-zi-zi {d}szara2-bad3 {d}szara2-banda3{da} {d}szara2-bi {d}szara2-bi2-da {d}szara2-bi2-du11 {d}szara2-bi2-du11-ta {d}szara2-bi2-kusz2 {d}szara2-bi2-sa6 {d}szara2-da-su3-a {d}szara2-du10-ga {d}szara2-du3-a-ta {d}szara2-du6 {d}szara2-du6-ku3-sig17 {d}szara2-du6-lugal-du {d}szara2-eb-gal {d}szara2-erinx(KWU896)-ta {d}szara2-ga2 {d}szara2-ga2-la2 {d}szara2-gaba-ki-sur {d}szara2-gaba-ki-u8 {d}szara2-gal-zu {d}szara2-gesz-gi-gal {d}szara2-gesz-gi-gal-ka {d}szara2-gin7-engar {d}szara2-GIR2@g-gal {d}szara2-gu2-gal {d}szara2-gu2-gal-a2-ki-ag2-da {d}szara2-gu2-gal-an-ne2-ga2-ra {d}szara2-gu2-gal-e {d}szara2-gu2-gal-ka ...-{d}szara2-he2-gal2 {d}szara2-he2-gal2 {d}szara2-he2-gal2-ka {d}szara2-he2-gal2-sze3 {d}szara2-he2-gal2-ta {d}szara2-hu-um-a {d}szara2-hu-um-ma {d}szara2-i-... {d}szara2-i-szar {d}szara2-i3-... {d}szara2-i3-ba {d}szara2-i3-ba-ta {d}szara2-i3-dab5 {d}szara2-i3-dah {d}szara2-i3-gi {d}szara2-i3-in-gi {d}szara2-i3-sa6 {d}szara2-i3-sa6-a {d}szara2-i3-sa6-ga {d}szara2-i3-sa6-sze3 {d}szara2-i3-sa6-ta {d}szara2-i3-sa6-x-x {d}szara2-i3-su-ta {d}szara2-i3-x {d}szara2-i3-zu {d}szara2-i3-zu-ta {d}szara2-ik-sur2 {d}szara2-in-... {d}szara2-in-ge-en6 {d}szara2-in-gi {d}szara2-in-zu {d}szara2-iri-mu ...-{d}szara2-ka {d}szara2-ka {d}szara2-ka-ke4 {d}szara2-ka-sze3 {d}szara2-ka-ta {d}szara2-ka-x {d}szara2-kam {d}szara2-kam-e {d}szara2-kam-ka {d}szara2-kam-ke4 {d}szara2-kam-ma {d}szara2-kam-ma-kam {d}szara2-kam-me {d}szara2-kam-ra {d}szara2-kam-sze3 {d}szara2-kam-ta {d}szara2-kam(GI) {d}szara2-ke4 {d}szara2-ke4-ne-ta {d}szara2-ki-ag2 {d}szara2-ki-ag2-me {d}szara2-ki-ag2-ta {d}szara2-ki-BAD {d}szara2-ki-u8 {d}szara2-KI.AN{ki} {d}szara2-ku3-ge {d}szara2-ku3-zu {d}szara2-libir-du {d}szara2-ma-a-du {d}szara2-ma-a-gub {d}szara2-ma-du {d}szara2-ma-gub {d}szara2-me {d}szara2-me-a-DU {d}szara2-me-a-tum2 {d}szara2-me-esz2 {d}szara2-me-esz3 {d}szara2-me-sze3 {d}szara2-mu {d}szara2-mu-... {d}szara2-mu-(x) {d}szara2-mu-da-x {d}szara2-mu-dah {d}szara2-mu-du {d}szara2-mu-kux(DU) {d}szara2-mu-kux(DU)-ra {d}szara2-mu-me {d}szara2-mu-ta {d}szara2-mu-tum2 {d}szara2-mu-tum2-me {d}szara2-mu-tum2-sze3 {d}szara2-mu-tum2-ta {d}szara2-muru13 {d}szara2-nesag {d}szara2-nir-gal2 {d}szara2-nir-gal2-ta {d}szara2-pa-e3 {d}szara2-pa3-da {d}szara2-pa3-da-ta {d}szara2-palil {d}szara2-palil2 {d}szara2-ra-i3-zu {d}szara2-ra-kam {d}szara2-sa2-mu {d}szara2-sa3-si2 {d}szara2-sa6-ga {d}szara2-si {d}szara2-si-sa2 {d}szara2-sze3 {d}szara2-szesz ...-{d}szara2-ta {d}szara2-ta {d}szara2-ta-lu2 {d}szara2-u3-gub {d}szara2-u3-numun {d}szara2-ur-sag {d}szara2-x {d}szara2-x-... {d}szara2-x-i3-zu {d}szara2-x-ka {d}szara2-x-szusz3 {d}szara2-x-x {d}szara2-za-an {d}szara2-za-me {d}szara2-za-me-en-ta {d}szara2-za-me-ka {d}szara2-za-me-ra {d}szara2-za-me-sze3 {d}szara2-za-me-ta {d}szara2-za3-me {d}szara2-zi {d}szara2-zi-da {d}szara2-zi-ge {d}szara2-zi-mu {d}szara2-zi-mu-ta {d}szara2-zi:da {d}szara2(SIG7)-ba-zi-ge {d}szara2{ki} {d}szara2{ki}-sze3 {d}szara2{ra}-kam {d}sze-... {d}sze-asznan {d}szer7-ru-um {d}szesz-da-edin-na {d}szesz-gal {d}szesz-x-ra-sar {d}szi-ma-asz-gi5 {d}szu {d}szu-... {d}szu-{d}en-lil2 ...-{d}szu-{d}suen {d}szu-{d}suen {d}szu-{d}suen-... {d}szu-{d}suen-...-i3-tur-ra {d}szu-{d}suen-{d}en-lil2-da-nir-gal2 {d}szu-{d}suen-{d}en-lil2-la2 {d}szu-{d}suen-{d}nanna-in-pa3 {d}szu-{d}suen-{d}utu-mu {d}szu-{d}suen-a2-mah {d}szu-{d}suen-am-ma-ar-ra{ki}-sze3 {d}szu-{d}suen-am-ma-ar-ra{ki}-ta {d}szu-{d}suen-am-ma-ar{ki}-ta {d}szu-{d}suen-am-ma-ra{ki} {d}szu-{d}suen-am-ma-ra{ki}-sze3 {d}szu-{d}suen-an-dul3 {d}szu-{d}suen-an-dul3-ta {d}szu-{d}suen-ba-ni {d}szu-{d}suen-ba-ni-ta {d}szu-{d}suen-dan {d}szu-{d}suen-dingir {d}szu-{d}suen-dingir-mu {d}szu-{d}suen-du10-a-na-um-ma-ni {d}szu-{d}suen-du10-ub-ma-ti-is2-su2-ta {d}szu-{d}suen-du10{ki}-sze3 {d}szu-{d}suen-du10{ki}-ta {d}szu-{d}suen-e {d}szu-{d}suen-e-te-el-pi4-{d}en-lil2 {d}szu-{d}suen-e-te-el-pi5-{d}en-lil2 {d}szu-{d}suen-e-te-il2-pi5-{d}en-lil2 {d}szu-{d}suen-e-x-mu-gi4 {d}szu-{d}suen-ha-ma-ti {d}szu-{d}suen-ha-ma-ti-sze3 {d}szu-{d}suen-ha-si2-is {d}szu-{d}suen-he2-gal2 {d}szu-{d}suen-he2-gal2-{d}szara2 {d}szu-{d}suen-hi-li-an-na {d}szu-{d}suen-i-di3-i3-li2-ma-lik {d}szu-{d}suen-i-pa2-la-ah-{d}en-lil2 {d}szu-{d}suen-i-t i2-ib-szi-na-at {d}szu-{d}suen-i3-du10{ki} {d}szu-{d}suen-i3-li2 {d}szu-{d}suen-i3-li2-ib-esz18-dar {d}szu-{d}suen-i3-li2-ki-im-ni {d}szu-{d}suen-i3-pa2-la-ah-{d}en-lil2 {d}szu-{d}suen-i3-zu {d}szu-{d}suen-il2-at-kam {d}szu-{d}suen-ka {d}szu-{d}suen-ka-ke4 {d}szu-{d}suen-ka-lal3 {d}szu-{d}suen-ka-sze3 {d}szu-{d}suen-ka-ta {d}szu-{d}suen-ke4 {d}szu-{d}suen-ki-a-tak4-a {d}szu-{d}suen-ki-ag2-{d}en-lil2-ta {d}szu-{d}suen-ki-ag2-{d}nanna {d}szu-{d}suen-ki-ag2-{d}nin-sun2 {d}szu-{d}suen-ki-ag2-{d}szara2 {d}szu-{d}suen-la-ma-ha-ar {d}szu-{d}suen-la-ma-har {d}szu-{d}suen-li-bi-it-e2-a {d}szu-{d}suen-li-la-bi-ir-ha-t a-am {d}szu-{d}suen-li-la-bi-ir-hat -t am {d}szu-{d}suen-li-la-bi-ir-hat -t um {d}szu-{d}suen-li-la-bi-ir-pa-dam {d}szu-{d}suen-ma-ha-ar {d}szu-{d}suen-maszkim-{d}nin-gir2-su {d}szu-{d}suen-me {d}szu-{d}suen-me-esz2 {d}szu-{d}suen-mi-gir-{d}en-lil2 {d}szu-{d}suen-mi-gir-esz18-dar {d}szu-{d}suen-na-ra-am-{d}en-lil2 {d}szu-{d}suen-na-sze3 {d}szu-{d}suen-nu-ur2-ma-ti {d}szu-{d}suen-nu-ur2-ma-ti-is2-su2 {d}szu-{d}suen-nu-ur2-ma-ti-szu {d}szu-{d}suen-nu-ur2-ma-ti-szu-ta {d}szu-{d}suen-si-sa2 {d}szu-{d}suen-si-sa2-sze3 {d}szu-{d}suen-si-sa2-ta {d}szu-{d}suen-sze3 {d}szu-{d}suen-ta {d}szu-{d}suen-ta2-ki-il-a-na-{d}suen {d}szu-{d}suen-tu-x-x {d}szu-{d}suen-u3-um-...-lu-mu-ur2 {d}szu-{d}suen-wa-li-id-{d}szul-gi {d}szu-{d}suen-wu-zu-um-i-szar-re {d}szu-{d}suen-x {d}szu-{d}suen-x-...-ma-x {d}szu-{d}suen-x-in {d}szu-{d}suen-x-x {d}szu-{d}suen-zi-kalam-ba {d}szu-{d}suen-zi-kalam-ma {d}szu-{d}suen(EN-A) {d}szu-{d}suen(EN) {d}szu-{d}suen{ki} {d}szu-{d}suen{ki}-me-esz2 {d}szu-{d}suen{ki}-ra-ta {d}szu-{d}suen{ki}-ta {d}szu-{d}szul-gi {d}szu-{d}x-... {d}szu-a-la {d}szu-bu-la {d}szu-giri3 {d}szu-gu-nu-ra {d}szu-i3-li2-a {d}szu-i3-li2-szu {d}szu-il-at {d}szu-mah {d}szu-nir {d}szu-nir-gal2 {d}szu-nir-ra-sze3 {d}szu-nun {d}szu-suen {d}szu-ur4-... {d}szu-x {d}szu-zi {d}szu-zi-an {d}szu-zi-an-ka {d}szu-zi-an-ka-ta {d}szu-zi-an-na {d}szu-zi-an-na-ta {d}szu-zi-an-ta {d}SZUL {d}szul ...-{d}szul-... {d}szul-... ...-{d}szul-gi {d}szul-gi {d}szul-gi-... {d}szul-gi-...-an-gara2 {d}szul-gi-...-mu {d}szul-gi-{d}ba-ba6 {d}szul-gi-{d}en-lil2-la2 {d}szul-gi-{d}EN-x-ra {d}szul-gi-{d}lamma-mu {d}szul-gi-{d}nanna {d}szul-gi-{d}nanna-sze3 {d}szul-gi-{d}nanna{ki} {d}szul-gi-{d}nansze-ki-ag2 {d}szul-gi-{d}nin-lil2-la2 {d}szul-gi-{d}utu {d}szul-gi-{d}utu-igi-mu {d}szul-gi-{d}utu-mu {d}szul-gi-{d}utu-szi {d}szul-gi-{d}utu{ki} {d}szul-gi-a-a-mu {d}szul-gi-a-a-mu-ta {d}szul-gi-a-al {d}szul-gi-a-bi {d}szul-gi-a-bi2 {d}szul-gi-a-bi2-sze3 {d}szul-gi-a-lim {d}szul-gi-a-mu {d}szul-gi-a-mu-ta {d}szul-gi-a-ra-ab-kalam-ma {d}szul-gi-a-tal {d}szul-gi-a-za-ar-... {d}szul-gi-a-zi-da {d}szul-gi-a2 {d}szul-gi-a2-kalam {d}szul-gi-a2-kalam-ma {d}szul-gi-a2-mah {d}szul-gi-a2-mah-ta {d}szul-gi-a2-mu {d}szul-gi-ad-gur {d}szul-gi-ad-lal3 {d}szul-gi-ad-mu {d}szul-gi-al-mah {d}szul-gi-an-dul3 {d}szul-gi-an-za3-sze3 {d}szul-gi-ba-ni {d}szul-gi-ba-ni-il {d}szul-gi-ba-ni-ta {d}szul-gi-ba-x {d}szul-gi-bad3 {d}szul-gi-bad3-kalam-ma {d}szul-gi-bi2-du-ri2 {d}szul-gi-da {d}szul-gi-da-an {d}szul-gi-da-an-ga-da {d}szul-gi-da-an-ka2 {d}szul-gi-da-balag-ta {d}szul-gi-da-ga-da {d}szul-gi-da-nir-gal2 {d}szul-gi-da-nu-me-a {d}szul-gi-dab-ASZ-mu {d}szul-gi-dalla {d}szul-gi-dan {d}szul-gi-dan-an-da {d}szul-gi-dan-an-da-ga {d}szul-gi-dan-ga {d}szul-gi-dan-ga-da {d}szul-gi-dingir {d}szul-gi-dingir-dan {d}szul-gi-dingir-dan-mu {d}szul-gi-dingir-kalam-ma {d}szul-gi-dingir-mu {d}szul-gi-DU-me {d}szul-gi-du11-ge-du7 {d}szul-gi-e {d}szul-gi-en-szu-ba-ak {d}szul-gi-en-ti ...-{d}szul-gi-ezem {d}szul-gi-ezem {d}szul-gi-ezem-ma-sze3 {d}szul-gi-ezem-ma-tusz-a {d}szul-gi-gal-zu {d}szul-gi-gi-si2-im-tum-ma {d}szul-gi-ha-ma-ti {d}szul-gi-ha-si2 {d}szul-gi-ha-si2-is {d}szul-gi-ha-si2-is-sze3 {d}szul-gi-ha-zi {d}szul-gi-ha-zi-ir {d}szul-gi-he2-gal2 {d}szul-gi-he2-gal2-sze3 {d}szul-gi-he2-gal2{ki}-sze3 {d}szul-gi-he2-ti {d}szul-gi-hi-li-an-na {d}szul-gi-i3-di3-isz {d}szul-gi-i3-il {d}szul-gi-i3-li2 {d}szul-gi-i3-li2-ka-sze3 {d}szul-gi-i3-li2-mu {d}szul-gi-i3-li2-sze3 {d}szul-gi-i3-li2-ta {d}szul-gi-i3-ma {d}szul-gi-i3-ri2-su {d}szul-gi-i3-sa6 {d}szul-gi-i3-ti-isz {d}szul-gi-inim-zi {d}szul-gi-ip2-qi2 {d}szul-gi-ir {d}szul-gi-iri-gal2 {d}szul-gi-iri-mu {d}szul-gi-iri-mu-sze3 {d}szul-gi-iri-mu-ta {d}szul-gi-iri-ni {d}szul-gi-iri(GA2) {d}szul-gi-ka {d}szul-gi-ka-silim-ma {d}szul-gi-ka-sze3 {d}szul-gi-kalam-ma-hi-li-bi {d}szul-gi-kalam-ma-me-te {d}szul-gi-kalam-ma-me-te-bi {d}szul-gi-kalam-ma-me-te-bi(SI) {d}szul-gi-kam {d}szul-gi-kar-re-tag-ga {d}szul-gi-ke4 {d}szul-gi-ki-ur5-sa6 {d}szul-gi-ki-ur5-sa6-kalam-ma-ka {d}szul-gi-ki-x {d}szul-gi-ku3-zu {d}szul-gi-la-... {d}szul-gi-li-ba-ni {d}szul-gi-li-bur {d}szul-gi-li-ti-isz {d}szul-gi-lugal {d}szul-gi-ma-ti {d}szul-gi-ma-ti-szu {d}szul-gi-mas-su {d}szul-gi-me {d}szul-gi-me-te-iri-na {d}szul-gi-mi-szar {d}szul-gi-mi-szar-ta {d}szul-gi-min-KU-x {d}szul-gi-mu {d}szul-gi-mu-dah {d}szul-gi-mu-sze3 {d}szul-gi-na-da {d}szul-gi-na-da-ra {d}szul-gi-na-da-sze3 {d}szul-gi-na-da-ta {d}szul-gi-na-gir-ti {d}szul-gi-na-x {d}szul-gi-NI {d}szul-gi-NI-i-ni-ib2-ma-ma {d}szul-gi-ni-szu {d}szul-gi-nin-e-ki-ag2 {d}szul-gi-nu-ri {d}szul-gi-nu-zi-sza3-gal2 {d}szul-gi-pa-li {d}szul-gi-pa-li2-il {d}szul-gi-pa2-li2-il {d}szul-gi-pa2-li2-il6 {d}szul-gi-pirig {d}szul-gi-pirig-a2-igi-nim-ma-bi {d}szul-gi-pirig-a2-igi-nim-ma-ta {d}szul-gi-pirig-sze3 {d}szul-gi-pirig-ta ...-{d}szul-gi-ra {d}szul-gi-ra {d}szul-gi-ra-... {d}szul-gi-ra-gaba {d}szul-gi-ra-i3-li2 {d}szul-gi-ra-ka {d}szul-gi-ra-ka-sze3 {d}szul-gi-ra-kam {d}szul-gi-ra-ke4 {d}szul-gi-ra-ke4-ne {d}szul-gi-ra-ma {d}szul-gi-ra-me {d}szul-gi-ra-mu {d}szul-gi-ra-ra {d}szul-gi-ra-sze3 {d}szul-gi-ra-szu-na-an-dag-ge {d}szul-gi-ra-szum2-ma {d}szul-gi-ra-szum2-mu {d}szul-gi-ra-ta {d}szul-gi-ra2-gaba {d}szul-gi-re {d}szul-gi-re-isz-ma-an-ag2 {d}szul-gi-re-ma-ag2 {d}szul-gi-re-pa3-da {d}szul-gi-s e-lu-ul {d}szul-gi-sa-du {d}szul-gi-sa-du2 {d}szul-gi-saga {d}szul-gi-si {d}szul-gi-si-im-ti {d}szul-gi-si-im-tum {d}szul-gi-si-lu-ul {d}szul-gi-si-sa2 {d}szul-gi-si-sa2-sze3 {d}szul-gi-si-sa2-ta {d}szul-gi-si2-im-im-tum {d}szul-gi-si2-im-ti {d}szul-gi-si2-im-ti-sze3 {d}szul-gi-si2-im-tum {d}szul-gi-si2-im-tum-ma {d}szul-gi-si2-im-tum-ma-kam {d}szul-gi-si2-im-tum-ma-me {d}szul-gi-si2-im-tum-ma-ta {d}szul-gi-si2-im-tum-me {d}szul-gi-si2-im-tum-sze3 {d}szul-gi-sig-su3-tug2 {d}szul-gi-sipa-da-ri2 {d}szul-gi-sipa-kalam-ma {d}szul-gi-sza-am3-szi {d}szul-gi-sza-lim {d}szul-gi-szar2 {d}szul-gi-sze3 {d}szul-gi-szu-ni-sze3 {d}szul-gi-szusz3-{d}szu4-gal {d}szul-gi-ta {d}szul-gi-ta-lu2 {d}szul-gi-tesz2 {d}szul-gi-tesz2-me-te-bi {d}szul-gi-tesz2-mu {d}szul-gi-tu-ri {d}szul-gi-u2-nam-ti {d}szul-gi-u2-nam-ti-ke4 {d}szul-gi-u4-su3-sze3 {d}szul-gi-ug3-e-ba-sa6 {d}szul-gi-ug3-me-te-bi {d}szul-gi-un-ha-ni-isz {d}szul-gi-UR-... {d}szul-gi-ur-sag {d}szul-gi-ur-szu-ru-uk {d}szul-gi-wa-qar {d}szul-gi-wa-qar-ta {d}szul-gi-x {d}szul-gi-x-...-x-... {d}szul-gi-x-x {d}szul-gi-za-x {d}szul-gi-zi-... {d}szul-gi-zi-kalam {d}szul-gi-zi-kalam-ma {d}szul-gi-zi-kalam-ma-ta {d}szul-gi-zi-kalam-ta {d}szul-gi-zi-mu {d}szul-gi-zi-mu-ta {d}szul-gi(ZI) {d}szul-gu-la {d}szul-i3-li2 ...-{d}szul-pa-e3 {d}szul-pa-e3 {d}szul-pa-e3-a {d}szul-pa-e3-a-mu {d}szul-pa-e3-babbar2 {d}szul-pa-e3-e2-gal {d}szul-pa-e3-e2-gir-gi4-lu-ka {d}szul-pa-e3-he2-gal2 {d}szul-pa-e3-ka {d}szul-pa-e3-ka-da {d}szul-pa-e3-mu ...-{d}szul-pa-e3-ra {d}szul-pa-e3-sze3 {d}szul-pa-e3-szesz {d}szul-pa-e3-ta {d}szul-pa-e3(DU) {d}szul-pa-e3(UD)-sze3 {d}szul-sza3-ga {d}szul-sza3-ga-ka {d}szul-sza3-ga-na {d}szul-sza3-ga-na-ka {d}szul-x {d}szul-x-x {d}szul-x-x-ma-an-du11 {d}szul-x-x-x {d}szul-za-gin3-na {d}szusz3 {d}szusz3-{d}ba-ba6 {d}szusz3-{d}ba-ba6-ta {d}szusz3-{d}ba-ba6-x {d}te-... {d}ti-gar-ba {d}ti-ra-asz2 {d}tir-... {d}tiszpak {d}tu-tu {d}tuku-HAR {d}tum-ma-al {d}u18-da-ba-u18 {d}u18-x-x {d}udul2 {d}ugula-ukken {d}ul-ma-asz2 {d}ul-ma-si-tum {d}ul-ma-si-tum-ma {d}ul-ma-szi-tum {d}ul-ma-szi-tum-ma {d}unu{ki} {d}ur-{d}namma {d}ur-{d}namma-sze3 {d}ur-{d}nin-kar2 {d}ur-{d}suen {d}ur-asar {d}ur-namma {d}ur-sag {d}ur-sag-an-na {d}ur-sag-imin {d}ur-sag-pa-e3 {d}ur-zu {d}ur2-... {d}ur3 {d}ur3-... ...-{d}ur3-bar-tab {d}ur3-bar-tab {d}ur3-bar-tab-gu-la {d}ur3-bar-tab-sze3 {d}ur3-bar-tab-ta {d}ur3-bar-tab(U-U)-ta {d}uri-da-zi {d}USZ-... {d}USZ-e2 {d}USZ-esz {d}USZ-ka {d}USZ-ka-limmu2 {d}usz-ka-limmu2 {d}USZ-ka-limmu2-za ...-{d}utu {d}utu {d}utu-... {d}utu-{d}lamma-mu {d}utu-a {d}utu-a-bi {d}utu-a-bi2 {d}utu-a-ra {d}utu-a-sze3 {d}utu-a-ta {d}utu-a-zu {d}utu-a2-... {d}utu-a2-dah {d}utu-a2-dah-mu {d}utu-a2-ga2 {d}utu-a2-mu {d}utu-ab-ba-mu {d}utu-ad2-gal {d}utu-ad2-gal-bi {d}utu-ad2-gal-ta {d}utu-al-su {d}utu-ama {d}utu-ama-szum2 {d}utu-AN {d}utu-an-dul3 {d}utu-an-dul3-sze3 {d}utu-an-dul3-ta {d}utu-an-na {d}utu-ba-an-e11 {d}utu-ba-an-e11-ta {d}utu-ba-an-e3 {d}utu-ba-e3 {d}utu-ba-e3-e {d}utu-ba-e3-ta {d}utu-ba-ni {d}utu-ba-ra {d}utu-bahar2 {d}utu-bar {d}utu-bar-ra {d}utu-bar-ra-ke4 {d}utu-bar-ra-me {d}utu-bar-ra-sze3 {d}utu-bar-ra-ta {d}utu-be-li2 {d}utu-bi {d}utu-bi-sipa {d}utu-bi-sipa-ta {d}utu-bi2-du11 {d}utu-bi2-kusz2-me {d}utu-da-ba-ab-du8 {d}utu-dalla-ta {d}utu-dan {d}utu-de6-a {d}utu-di-de3 {d}utu-di-de3-ta {d}utu-di-e {d}utu-di-in {d}utu-du-a {d}utu-du10 {d}utu-du10-x {d}utu-dur2-ru-na {d}utu-e2-x-ha-ti {d}utu-e3 {d}utu-en-du10 {d}utu-en-na {d}utu-erin2-e {d}utu-ge6 {d}utu-ge6-ka-ta {d}utu-ge6-ke4 {d}utu-ge6-sze3 {d}utu-ge6-ta {d}utu-gesz-x-gal-x {d}utu-gi-na {d}utu-gin7 {d}utu-GIR2@g-gal {d}utu-GIR2@g-gal-e {d}utu-GIR2@g-gal-ra {d}utu-GIR2@g-gal-sze3 {d}utu-GIR2@g-gal-ta {d}utu-gu2-gal {d}utu-ha-an-e3 {d}utu-ha-lam {d}utu-ha-ma-ti {d}utu-ha-szu-ur2 {d}utu-ha-szu-ur3-re {d}utu-ha-zu {d}utu-he-zu-... {d}utu-he2-du7 {d}utu-he2-gal2 {d}utu-he2-su3 {d}utu-he2-zu {d}utu-i3-di3 {d}utu-i3-du10 {d}utu-i3-kusz2 {d}utu-i3-sa6 {d}utu-i3-x {d}utu-ig-ka {d}utu-ik-s ur2 {d}utu-ik-s ur2-kam {d}utu-ik-s ur2-ta {d}utu-ik-sur2 {d}utu-illat {d}utu-iri-na {d}utu-ka {d}utu-KA-NE {d}utu-kalam-e3 {d}utu-kam {d}utu-kam(HI) ...-{d}utu-ke4 {d}utu-ki-ag2 {d}utu-ki-ag2-me {d}utu-ki-ag2-ta {d}utu-ki-du10 {d}utu-ki-du10-ke4 {d}utu-ki-gibil {d}utu-ki-sza-bar-ra {d}utu-ki-sza-ra {d}utu-ki-szar2-ra {d}utu-ku3-szar2-ra {d}utu-lagasz{ki}-a {d}utu-lagasz{ki}-e {d}utu-lagasz{ki}-gal {d}utu-ma-an-szum2 {d}utu-ma-ba {d}utu-ma-dingir {d}utu-ma-szum2 {d}utu-mas-su2 {d}utu-maszkim {d}utu-me-lam2 {d}utu-me-lam2-a {d}utu-me-lam2-bi2 {d}utu-me-lam2-ta {d}utu-MI {d}utu-mu {d}utu-mu-da {d}utu-mu-dab5 {d}utu-mu-ke4 {d}utu-mu-me {d}utu-mu-sze3 {d}utu-mu-ta {d}utu-mu-tum2 {d}utu-mu-zu {d}utu-na {d}utu-na-s ir {d}utu-ne-sag {d}utu-pa-e3 {d}utu-pa2-dan {d}utu-pa3-da {d}utu-pa3-da-an {d}utu-palil {d}utu-ra-bi2 {d}utu-re-i3 {d}utu-sa2-de3 {d}utu-sa2-du11 {d}utu-sa2-ti {d}utu-sa6 {d}utu-sa6-ga {d}utu-sa6-ga-me {d}utu-sag-ga {d}utu-saga {d}utu-saga-da {d}utu-saga-ta {d}utu-saga{sa6-ga} {d}utu-si-sa2 {d}utu-si-sa2-ta {d}utu-si-sa2(KI) {d}utu-silim-ma {d}utu-silim-mu {d}utu-sipa {d}utu-sukkal {d}utu-sze3 {d}utu-szi-la-at {d}utu-t a-ab {d}utu-ta {d}utu-ug3-e {d}utu-ug3-e-sze3 {d}utu-ug3-e-ta {d}utu-ug3-sze3 {d}utu-ur3-bar-ra {d}utu-uszumgal {d}utu-uszumgal-sze3 {d}utu-x {d}utu-x-... {d}utu-x-(x) {d}utu-x-ba-ni {d}utu-x-ne-sag {d}utu-x-x {d}utu-zal {d}utu-zi {d}utu-zi-ga {d}utu-zi-mu {d}utu{ki}-ta ...-{d}x {d}x ...-{d}x-... {d}x-... {d}x-...-da {d}x-...-sze3 {d}x-...-x {d}x-(x) {d}x-{d}suen {d}x-{d}szu-{d}suen-ka {d}x-a-sze3 {d}x-a-x ...-{d}x-ama {d}x-ba-mu {d}x-ba-ni {d}x-da-... {d}x-da-ba-x {d}x-da-i3-sa6 {d}x-du10 {d}x-du3-e3-kin-ga2 {d}x-e2-a {d}x-edin-ka {d}x-ha-x {d}x-he2-du7 {d}x-igi-bar-sze3 {d}x-ISZ-mun-na {d}x-KA {d}x-ka-ta {d}x-KA-x {d}x-ki {d}x-ki-ag2 {d}x-la {d}x-lil2 {d}x-na {d}x-NE-ka {d}x-nin-x-PAP-x {d}x-nu-ur2 {d}x-ra {d}x-ra-DISZ {d}x-si4-tum {d}x-szu-a {d}x-szul-x-zu {d}x-szusz3 {d}x-ta {d}x-ur2 {d}x-x {d}x-x-{d}suen {d}x-x-a-mu {d}x-x-bi-...-szar {d}x-x-dan ...-{d}x-x-ni ...-{d}x-x-ta {d}x-x-ta {d}x-x-ta-lu2 {d}x-x-x {d}x-x-x-a {d}x-x-zu-ta {d}x-zi-... {d}za-ba4-ba4 {d}za-ba4-ba4{ki}-me {d}zabala3{ki} {d}zabala4{ki} {d}zi-za {d}zimbirx(UD.NUN.KIB){ki} {d}zu-ra-bi2 ...-da DA da ...-da-... da-... da-...-na da-...-ra-sze3 da-...-saga da-...-sal da-...-x-a da-{d}szara2-gu2-gal da-{gesz}kiri6 da-{gesz}kiri6-i7 ...-da-a da-a da-a-... da-a-(x)-gi4 da-a-a da-a-a-... da-a-a-ni da-a-a-ni-ta da-a-a-sze3 da-a-a-ta da-a-a-ti da-a-a-ti-ta da-a-bu-um da-a-da da-a-da-a da-a-da-ga da-a-da-mu da-a-da-mu-sze3 da-a-da-ni da-a-da-ni-ta da-a-da-num2 da-a-da-ta da-a-du da-a-ga da-a-ga-asz2-sze3 da-a-ga-mu da-a-ga-sze3 da-a-ga-ta da-a-gi da-a-gi4 da-a-gi4-... da-a-gi4-sze3 da-a-gi4-ta da-a-gu-ni da-a-gu-nir da-a-ka-sze3 da-a-ke4 ...-da-a-KU da-a-me da-a-mu da-a-mu-ta da-a-na da-a-ni da-a-num2 da-a-szi da-a-ti da-a-ti-a da-a-ti-sze3 da-a-ti-ta da-a-um da-a-x da-a-x-x da-a-zi da-a-zi-te da-a2 da-ab da-ab-gi da-ab-mu da-ab-ru-um-ta da-ab-su da-ab-x-hi-szu da-ad da-ad-da da-ad-da-...-li da-ad-da-a da-ad-da-mu da-ad-da-mu-sze3 da-ad-du da-ad-er3-x da-ad-ga da-ad-sze3 da-ad-ta da-ad-zi-ad-a-ka da-ak da-ak-kam da-ak-ki-ru-um-sze3 da-ak-la-ak-szum-ta da-ak-ma-kesz2-sze3 da-ak-ne2 da-ak-ru-um da-ak-szi-ru-um da-ak-szi-um da-al-tum{ki}-me-esz2 da-am-qu2-um da-an da-an-... da-an-ba-a-la2 da-an-da-na da-an-da-na-ka-ta da-an-i3-li2 da-an-ne da-an-num2 da-an-si da-an-u2-pi2 da-an-za da-an-zi-bu da-ar da-ar-bu-ug-gar3-su da-ar-na-ta-ta da-ar-x-x da-asz da-at-ti da-ba da-ba-... da-ba-a da-ba-al da-ba-am da-ba-an da-ba-an-da-ra-ah-sze3 da-ba-ba da-ba-da-bu da-ba-ka da-ba-ka-sze3 da-ba-ke4 da-ba-ku da-ba-la2 da-ba-me da-ba-na da-ba-nam da-ba-ru-um da-ba-ta da-ba-ti da-ba-tum da-ba{ki} da-bad3 da-bad3-da da-bad3-da-ka da-bad3-da-ka-me da-bahar2 da-bara2 da-bara2-ga da-bara2-ga-ta da-bara2-lu2-gi-na da-be da-bi da-bi-... da-bi-a da-bi-um da-bi2-tum da-bil2-tum da-bu da-bu-du-uk da-bu-ra da-bu-ru-um{ki} da-bu-ru-um{ki}-sze3 da-bu-szu-ba-ad da-bu-szu-ba-du2 da-bu-szu-bad3 da-bu-um da-bu-us2 da-bu-x-... ...-da-da da-da da-da-... da-da-(x) da-da-{gesz}ma-nu da-da-a da-da-a-a da-da-a-ga-a da-da-a-me da-da-a-ni da-da-a-sze3 da-da-a-ta da-da-a2 da-da-am3 da-da-an-ne2 da-da-bi da-da-bu-us2 da-da-da da-da-da-num2 da-da-dingir da-da-du-gi-sig da-da-dun da-da-e da-da-ga da-da-ga-bi da-da-ga-da da-da-ga-ka da-da-ga-mu da-da-ga-ra da-da-ga-sze3 da-da-ga-ta da-da-gal-la da-da-gi da-da-gin7 da-da-gu-la-giri3 da-da-ha-ma-ti da-da-ha-ma-ti-am3 da-da-ha-ma-ti-ka da-da-ha-ma-ti-ta da-da-igi-du8-x da-da-ka da-da-ka-sze3 da-da-kal-la da-da-kam da-da-ke4 da-da-KU-sze3 da-da-me da-da-mu da-da-mu-sze3 da-da-mu-ta da-da-na da-da-na-am3 da-da-nar-gal da-da-ni da-da-ni-ta da-da-num2 da-da-ra da-da-sza da-da-sze3 da-da-szesz da-da-szu-i da-da-ta da-da-ti da-da-u3-x da-da-um da-da-x da-da-x-mu da-da-x-x da-dab da-dam da-dam-esz18-dar da-dar{muszen} da-di da-di-a da-di-a-ga2 da-di2-esz18-dar da-di3-a da-dingir-lum ...-da-du da-du da-du-a da-du-gu da-du-ha-ma-ti da-du-mu da-du-mu-sze3 da-du-mu-ta da-du-ni da-du-ra da-du-ru da-du-sze3 da-du-tum da-du-x da-du11-ga da-du6 da-du6-e2-gibil4-le-tur da-du8 da-dub-esz18-dar ...-da-dug da-e-da da-e-x da-e2-a{ki} da-e2-duru5-{d}amar-{d}suen da-ezem-ezem-isz ...-da-ga da-ga da-ga-a da-ga-asz da-ga-ga da-ga-ga-ta da-ga-ke4 da-ga-lu2-gi-ki da-ga-mu da-ga-mu-sze3 da-ga-mu-ta da-ga-na da-ga-ni-du da-ga-ta da-ga2 da-gal ...-da-gal-ka ...-da-gal2 da-gal2 da-gan da-gan-kal da-gar-ra-ak da-ge6-a da-gen-na da-gi da-gi-... da-gi-mu da-gi-mu-ta da-gi-na da-gi-szu da-gi-ta da-gi-x da-gi4 da-gi4-a da-gi4-a-me da-gi4-a-ta da-gi4-a-tur da-gi4-mu da-gi4-mu-ta da-gi4-ta da-gi5-il-{d}suen da-gid2-da da-gu da-gu-... da-gu-du-sa6 da-gu-gu ...-da-gu-la da-gu-la da-gu-la-mu da-gu-me da-gu-mu da-gu-na da-gu-na-ka da-gu-na-ta da-gu-nir da-gu-sa6 da-gu-sa6-mu da-gu-sze3 da-gu-ta da-gu2-... da-gu4-ma-tum da-gur10-ra{ki}-ta da-gur8-ra da-he-dam da-hi da-hi-da-hi da-hi-da-ri da-hi-e da-hi-esz18-dar da-hi-esz18-dar-ta da-hi-ip-pi-sza-al da-hi-ra da-hi-ri-isz da-hu-bu-um da-hu-ni da-hu-un-ba-an da-hul2-la da-hul2-la-{d}nansze da-i3-li2 da-isz-tur da-iz-zi da-iz-zi-da da-iz-zi-da-sze3 ...-da-ka da-KA da-ka-ma-ri2{ki} da-kab-x da-kam-e3-a da-ki da-ki-a da-ki-bi da-ki-dingir da-ki-ki da-ki-lum da-ki-ru-um da-ki-sa2-a da-kin-i3-li2 da-KU da-KU-... da-KU-a da-ku-e da-ku-ma da-ku-ma-at da-ku-ma-tum da-ku-na da-KU-sze3 da-ku-um-ma-tum da-ku8-ma-at da-la-a da-la-a-UN da-la-hu-um da-la-ma-ha-ar-szu da-la-me da-la-tum-sze3 da-la-zi da-la2 da-lagasz{ki} ...-da-lal3 da-lu da-lu-ra-... da-lu2-ga2 da-lu5 da-lu5-ta da-lugal da-lugal{ki}-ke4 da-luh da-ma da-mar-sze-szu-in ...-da-me da-mi da-mi-iq-{d}suen da-mi-iq-szar-ru da-mi-iq-tum da-mi-ma-ma-sze3 da-min-x ...-da-mu da-mu ...-da-mu-da-gal2 da-mu-sze3 da-mu-ta da-mu-ti-in da-mu-ur da-mu-x da-musz3 da-na da-na-a da-na-a-da da-na-bi da-na-bi2-id da-na-ka da-na-mu da-na-na da-na-pu2 da-na-sze3 da-na-szu da-na-ti ...-da-NE da-ne da-ne-... da-ne-ni da-ne-x ...-da-ni da-ni da-ni-li2 da-ni-li2-ta da-ni-nu ...-da-ni-nu2 da-ni-ta da-ni-ti-ni da-ni-um da-nig2 da-nim da-nin-he2-gal2-ka ...-da-nu ...-da-nu-me-a da-nu-um da-num2 da-num2-da-ha-ab da-num2-i3-din da-num2-i3-li2 da-num2-ma da-num2-ma-an-zi-at da-num2-ma-zi-ad da-num2-ta da-num2{um} da-PA da-PA-gi4-a-ta da-pu-um ...-da-ra da-ra da-ra-ab2 da-ra-um da-ra-um-ka da-re da-re-a da-re-a-sze3 da-re-a-x da-re-am3 da-ri da-ri-ba{ki} da-ri-bu da-ri-na-am da-ri-sze3 da-ri-tum da-ri2 da-ri2-a da-ri2-bu da-ri2-bu-um da-ri2-isz-ma-tum ...-da-ri2-sza da-ri2-sza da-ri2-sze3 da-ri2-szu da-sa-na da-sahar-ra da-sal-ib-ri da-sal4 da-sal4-la da-sal4-la{ki} da-sal4-ta da-si-BI da-sikil da-su4-su4 da-sukkal-mah da-sza-... da-sza-ur-da da-sza-ur4-da da-sza-za-an da-sze da-sze-hu-um da-sze-hu-um-ma da-sze3 da-szi-{d}en-lil2 da-szi-bi2-we{ki} da-szi-bu-bi-x da-szi-im-sze3 da-szu da-szu-hu-um da-szu-ug ...-da-szu4-hu da-szuba3 ...-da-ta da-ta da-TAG-sze3 ...-da-ti da-ti da-ti-a da-ti-e da-ti-me da-ti-mu da-ti-sze3 da-ti-ta da-tir da-tum da-tum-ta ...-da-tum3 ...-da-tur da-u2-sa-ta da-u2-we da-u4-na da-u4{ki}-a ...-da-um da-um-gi{ki} ...-da-um-mi da-umma{ki} da-umma{ki}-ka da-umma{ki}-sze3 da-umma{ki}-ta da-ur3 da-ur4-ka-ke4 da-ur4-ra da-uruda-gesz da-us2 da-us2-sa da-usz-sza3-... da-USZ-x-sze3 ...-da-x da-x da-x-... da-x-...-ta da-x-a da-x-ansze-du3 da-x-ki da-x-me da-x-mu da-x-NI da-x-num2 da-x-sze3 da-x-ta da-x-x da-x-x-{d}ba-ba6 da-x-x-la da-x-x-na da-x-x-nu da-x-x-x da-ze2 da-ze2-ta da-zi ...-da-zi-da da-zi-gi-na da-zi-gi4-na da-zi-gi4-na-ka da-zi-ki-na da-zu da-zu-AN-... da:ga da:gan da:ta da(A2) ...-da{ki} da{ki}-ta da3 da3(NI) da5 da6 da6-da6 da6-da6-... da6-da6-de3 da6-da6-e-sze3 da6-da6-ta dab dab-a dab-ba dab-ba-a dab-ba-bi dab-ba-e dab-ba-me dab-ba-ta dab-be2-de3 dab-bu dab-da dab-ga dab-GA2 dab-im dab-ta dab(LU) dab(TUG2) dab(TUG2)-ba dab{ki} ...-dab5 dab5 dab5-... dab5-ba dab5-ba-a dab5-ba-a-me dab5-ba-asz dab5-ba-bi dab5-ba-da dab5-ba-e dab5-ba-kam dab5-ba-ke4 dab5-ba-ke4-ne dab5-ba-me dab5-ba-me-me dab5-ba-ne dab5-ba-ne-ne dab5-ba-ne-sze3 dab5-ba-sze3 dab5-ba-ta dab5-ba-tum dab5-ba-x dab5-be2 dab5-be2-sze3 dab5-bi dab5-da dab5-dab5 dab5-dab5-ba dab5-dab5-ba-me dab5-dab5-de3 dab5-dab5-me dab5-dab5-sze3 dab5-de3 ...-dab5-e-ra dab5-me ...-dab5-ta dab5(E) dab5(LU) dab5(NIG2) dab5(SZE3) dab5(TUG2) dab5(TUG2)-ba dab5(TUG2)-de3 dab6 dab6-ba-a dab6-ru dab6-ru-um{ki} dab6-ru-um{ki}-ta dabin dabin-bi dabin-da dabin-da-sze3 dabin-KA dabin-KA-sze3 dabin-na dabin-ne2 dabin-sze3 dabin-sze3-ta dabin-ta dabin(ASZ2 dabin(ASZ2-SZE) dabin(SZE dabin(SZE-SZE3) dabin(SZE-SZE3)-KA dabx(LAGABx(BAD&BAD)) dabx(LAGABx(BAD&BAD))-ba dabx(LAGABx(BAD&BAD))-bu-bi dabx(LAGABxGU4) dabx(LAGABxGU4)-a-ta dabx(LAGABxGU4)-ba dabx(LAGABxGU4)-ba-bi dabx(LAGABxGU4)-ta dabx(U8) dabx(U8)-ba dadag dadag-ga dag DAG ...-DAG-...{muszen} dag-dab5-de3 dag-dab5-e-ne ...-dag-ga dag-ga dag-ga-a dag-ga-sze3 dag-la-szu-szid dag-ra dag-si dag-sze3 dag-szi-tum dag-ta dag-us2 dag(E2) dag(E2)-ga DAG) dag3 dagal dagal-bi dagal-e-de3 dagal-la dagal-la-ka dagal-la-ke4 dagal-la-num2 dagal-la-sze3 dagal-la2-bi dagal-x dagx(KWU844) dagx(KWU844)-an dagx(KWU844)-an-ka dagx(KWU844)-ga dagx(KWU844)-LAGABxX-sar dagx(KWU844)-sze3 ...-dah dah dah-... dah-da-me dah-da-me-ni dah-dam dah-e dah-e-dam dah-ha dah-ha-am3 dah-he dah-he-da-sze3 dah-he-dam dah-he-de3 dah-he-sze-en dah-hu dah-hu-a dah-hu-am3 dah-hu-dam dah-hu-me dah-hu-me-esz2 dah-hu-ta dah-hu-um dah-hu-um-sze3 dah-hu-x dah-i3-li2 dah-in-dah dah-me dah-NI dah-u3 dah(MU) dah(MU)-ha dal dal-ba-at dal-ba-at{ki} dal-ba-ba-{d}na-ru2-a dal-ba-na dal-ba-na-anzu2{muszen}-babbar2 dal-ba-na-sag-erin-du8 dal-dab5 dal-de3 dal-gi{muszen} dal-ha dal-ha-... dal-ha-at{ki} dal-ha-ni dal-ha-ni-ta dal-ka dal-la dal-la-a-al dal-la-asz dal-sze3 dal-ta dal{al}-ba-na-ta dal{muszen}-ga dal{muszen}-gi dala2 ...-dalla dalla dalla-an-na dalla-an-na-bi ...-dalla-mu dalla-mu dalla-ta ...-dam dam dam-... dam-a-na dam-a-na-ta dam-a-ne-a-ti dam-a-ni dam-a-ni-ir dam-an-ku dam-ba-al-la dam-bi dam-bu-u2-ta dam-dam dam-e dam-ga-... dam-ga-na dam-gar3 dam-gar3-1(u) dam-gar3-a dam-gar3-asz dam-gar3-bi dam-gar3-bi-ne dam-gar3-da dam-gar3-e-ne dam-gar3-e-ne-ta dam-gar3-gar3 dam-gar3-ka dam-gar3-kam dam-gar3-ke4 dam-gar3-ke4-ne dam-gar3-me dam-gar3-me-esz2 dam-gar3-ne dam-gar3-ne-bi dam-gar3-ne-ka dam-gar3-ne-sze3 dam-gar3-ne-ta dam-gar3-ne-ta-ka dam-gar3-ra dam-gar3-ra-ne dam-gar3-ra-ne-ta dam-gar3-ra-ta dam-gar3-sze3 dam-gar3-ta dam-gar3-x-... dam-ge-e dam-gi-na dam-gir2-nun-ne2 dam-gu-la dam-hu-ut-ki-me-er dam-ka dam-kal-la dam-ki-... dam-ki-lu5-la dam-ki-na dam-ki-num2 dam-KU-DI dam-ku-um dam-li-bu-a dam-ma-gesz dam-man-ta dam-me dam-mu dam-na dam-na-ni dam-na-sze3 dam-ne-ne-x dam-ni dam-ni-ir dam-ni-sze3 dam-nig2-du10 dam-nu-tuku-ni dam-nun-me-u-ka dam-qa2-at dam-qa2-at-e dam-qu2-um dam-qum dam-sa6-sze3 dam-sag-x-... dam-szah2-ke4 dam-sze-lu-um dam-sze-lum dam-sze-lum-bi dam-sze-lum-ma dam-sze3 dam-szi-lum dam-szi-lum-bi dam-ta dam-tuku-a-me dam-tuku-a-na-ti dam-tur dam-ur ...-dam-us2 dam-x dam-x-da-a dam-x-hu-a dam-zu dam-zu-zu dam(NIN9) dam(PA) dam(PA)-gar3 ...-dan dan dan-ha-la-ah dan-i3-li2 dan-na-hu-ti dan-na-li dan-na-ti dan-ne-ki dan-ne2-gi4 dan-ni dan-ni-a dan-ni-a-sze3 dan-ni-id-x dan-ni-nu-um dan-ni-x dan-nu-re dan-num2 dan-num2-... dan-num2-ma-an-gi-at dan-num2-ma-gi-at dan-u2-a-ta dan-u2-e dan-u2-pi dan-u2-pi2 dan-u2-pi5 dan-um dan3 dan6 dan6-dan6-de3 dan6-na danna danna-sze3 ...-dar dar dar-a-bi dar-ama-ni dar-bi2-ti{ki} dar-da dar-DISZ-me-a dar-du3-a dar-lum-ma dar-NI-ASZ-su3 dar-ra dar-ra-um{ki} dar-ra-um{ki}-sze3 dar-sa6-ga dar{muszen} dara2 dara3 dara3-abzu dara3-e dara3-gesz-gi dara3-munus dara3-nita2 dara3(LUL) dara4 dara4-a dara4-ab-zu dara4-abzu dara4-munus dara4-nita dara4-nita2 de DE2 de2 de2-{d}iszkur de2-a de2-a-asz de2-a-ni de2-a-ni-gin7 de2-a-sze3 de2-a-ta de2-a-zu de2-am3 de2-de2 de2-de2-a de2-de3 de2-ma de2-simug-ga de2-sze3 de2-SZUL de2-ta-nin-dun de2-x de2(SZE3 ...-de3 de3 de3-a de3-na de4 de6 de6-a de6-a-bi de6-a-da de6-a-ka de6-a-me de6-a-mu de6-a-sze3 de6-am3 de6-ma-an de6-mu-un de6-mu4 de6-x de9 dehi ...-DI ...-di DI di DI-... di-... DI-a di-a-a-tum di-a-ka di-ASZ di-ASZ-ga ...-DI-ba di-ba di-ba-a di-ba-x-x di-bi di-bi-ta di-bur2-i3-zu di-da di-da-ka di-da-ka-ni di-da-kam di-dam di-de3 di-de3-{d}en-lil2-la2 di-de3-sze3 di-di di-di-da di-di-dam di-di-de3 ...-di-e di-e di-e-ne di-ga di-gi4-di-gi4-ke4 di-HAR-ab-ba-na di-ku5 di-ku5-bi-im di-ku5-bi-me di-ku5-bi-sze3 di-ku5-da di-ku5-da-ka di-ku5-da-ni di-ku5-dingir-su2 di-ku5-e-ne di-ku5-e-ne-sze3 di-ku5-i3-li2 di-ku5-i3-li2-ta di-ku5-i3-zu di-ku5-ka di-ku5-ke4 di-ku5-me di-ku5-me-esz2 di-ku5-mi-szar di-ku5-mi-szar-ta di-ku5-mu di-ku5-mu-ta di-ku5-mu-x-x di-ku5-mu-zu di-ku5-ne di-ku5-ne-sze3 di-ku5-ra di-ku5-ra2-a di-ku5-re-ne di-ku5-s'u di-ku5-sze3 di-ku5-ta di-ku5-x di-li di-ma-am3 di-ma-x-diri-ga di-mi di-mi-ta di-mi-x di-na di-na-ba di-ne-rin2 di-ni di-ni-... di-ni-iq-tum di-ni-li2 di-ni-mi di-ni-mu di-ni-szum-x-bala di-ni-ta di-ni-tum di-ni-zi di-ni2-li2 di-ra di-ra-um-ma2 di-ri2-ib-ul-la2 di-sa6 di-sal4-la di-sal4-la-ta di-sar-ka-da DI-su3 di-sukkal-di di-sze3 di-ta di-ta-nu-sar di-TE di-u2-a-ta di-um-ma di-us2 DI-x di-x di-x-ne-x di-x-zum-ta di(KI) DI) di2 di3 di3-in-i3-li2 di3-in-su di3-ma-at di3-ma-at-{d}en-lil2 di3-ma-at-{d}en-lil2-la2 di3-ma-at-{d}en-lil2-la2-ka di3-ma-at-{d}en-lil2-la2{ki} di3-ma-tum2{ki} di3-ni di3-ni-ab-zu-ta di3-ni-ik-tum-ma di3-ni-ik-tum-ma{ki} di3-ni-ik-tum-sze3 di3-ni-ik-tum-ta di3-ni-ik-tum{ki}-ma di3-ni-ik-tum{ki}-sze3 di3-ni-ik-tum{ki}-ta di3-ni-li2 di3-ni-lum di3-ni-um di4 di4-di4-da di4-di4-la di4-di4-la-e-ne-sze3 di4-di4-la-me DIB) dida dida-bi dida-sze3 dida-ta dida(U2 dida(U2-U2)-bi dida(U2) dida2 didli didli-a didli-am3 didli-bi didli-bi-sze3 didli-da didli-e-ne didli-e-ne-ta didli-ka didli-kam didli-kam-asz didli-ke4 didli-ke4-ne didli-me didli-me-esz2 didli-me(LAL) didli-ne didli-ne-ta didli-sze3 didli-ta didli-x didli(AN) didli(HAL) dih2 dih3 dili2 dili2-bi dili2-ka dili2-ma2 dilmun dilmun-ta dilmun{ki}-sze3 dilmun{ki}-ta dim dim-bi dim-gal dim-ra dim-sze3 ...-dim2 dim2 dim2-a dim2-da dim2-de3 dim2-dim2 dim2-dim2-ma dim2-e-de3 dim2-ma dim2-ma-gub-ba dim2-ma-me dim2-ma-ta dim2-me-de3 dim2-me-esz2 dim2-sa6-ga dim2-ti dim3 dim3-ge6 dim3-ge6-mu dim3-ge6-ta dim3-mu dim3-na-a dim3-NI-mu dim4 dim4-ba dim4-ma din DIN din-... din-din{ki} din-gal-tur din-i3-li2 DIN-lum-la2 din-ma-bi din-sal4-de2 din-sze3 din(TE) ...-dingir dingir dingir-... dingir-(x)-mu dingir-{d}ma-lik dingir-{d}nanna-ma-ba dingir-{d}szara2 dingir-a dingir-a-...-sze3 dingir-a-a dingir-a-a-mu dingir-a-bad3 dingir-a-bi-esz-a-ru-um dingir-a-bi-isz-a-ru-um dingir-a-hi dingir-a-hi-ta dingir-a-mu dingir-a-ni dingir-a-ni-ir dingir-a-su-ta dingir-a-su2-um-ta dingir-a-x dingir-a-zu dingir-a-zu-a-zu dingir-a-zu-ta dingir-a2-dah dingir-a2-gal2 dingir-a2-li-ik dingir-a2-li2-ik dingir-a2-sze-ri-da dingir-ab-ba-ga dingir-ab-ba-ni dingir-al-su dingir-am3 dingir-am3-ma-ta dingir-ama dingir-ama-i3-sa6 dingir-an-dul3 dingir-an-ta-si4 dingir-ba dingir-ba-a dingir-ba-an dingir-ba-an-ba dingir-ba-e3 dingir-ba-la dingir-ba-ma dingir-ba-ni dingir-ba-ni-ir dingir-ba-ni-ke4 dingir-ba-ni-sze3 dingir-ba-ni-ta dingir-ba-ni(GAG) dingir-ba-ra dingir-ba-ti-ri-tum-ma dingir-ba-zi dingir-bi-... dingir-bi-im dingir-bi-la dingir-bi-la-ni dingir-bi2-la-ni dingir-bu-a dingir-bu-um dingir-bu-za dingir-bu3 dingir-bu3-a-a dingir-bu3-a-ka dingir-bu3-da dingir-bu3-du dingir-bu3-ka dingir-bu3-lu5 dingir-bu3-u2-a dingir-bu3-zi dingir-bu3-zi-ta dingir-bu3(KA)-zi dingir-da-mu dingir-dag-ga-sze3 dingir-dagal dingir-dan dingir-dan-ma2-ke4 dingir-dan-ra dingir-dan-sze3 dingir-dan-ta dingir-di-ma-at dingir-di-ni dingir-dingir dingir-dingir-su dingir-dingir-su-ta dingir-dingir-zu-ta dingir-du-du dingir-du11-ga dingir-e dingir-e-ne dingir-e-ne-ke4 dingir-e-ne-sze3 dingir-e-ri-isz dingir-e-ri2-isz dingir-e2 dingir-e2-sukkal dingir-en-nu dingir-er3-e-eb dingir-er3-e-eb-ta dingir-er3-eb dingir-er3-eb-ta dingir-er3-ra-ta dingir-er3-re-eb dingir-ga-ti dingir-ga2 dingir-ga2-{d}nam2-nun dingir-ga2-ab-bi dingir-ga2-bi2-du11 dingir-ga2-bi2-x dingir-ga2-i3-sa6 dingir-ga2-i3-sa6-sze3 dingir-gal dingir-gal-kam dingir-gi7 dingir-gu2-da dingir-gu2-gu2-mu dingir-gu2-gu2-mu-ta dingir-gu2-ka dingir-gu2-sa6 dingir-gu7-zi dingir-gu7-zi-ta dingir-gur5-ub dingir-ha-am-ni dingir-ha-am-ni-(x) dingir-ha-li9-id dingir-hul2 dingir-i-szar dingir-i3-du7 dingir-i3-kusz2 dingir-i3-li2 dingir-i3-sa6 dingir-i3-si dingir-i3-zu dingir-i3-zu-ta dingir-id-ni-ig dingir-id-ni-ik dingir-ig-dul3 dingir-igi-mu dingir-ik-s ur2 dingir-ik-sur2 dingir-il-su dingir-il-su2 dingir-illat dingir-imin dingir-in-na-kam dingir-inim-mu dingir-inim-si-sa2 dingir-inim-zi dingir-iri-na dingir-isz-me dingir-KA dingir-ka dingir-KA-... dingir-KA-...-ta dingir-ka-a dingir-ka-da dingir-ka-da-ga dingir-KA-du-ta dingir-ka-ka dingir-KA-na dingir-KA-ti-a dingir-ka3 dingir-kal dingir-kal-la dingir-ke4 dingir-ki-bi-ra dingir-ki-bi-ri dingir-ki-ib-ri2 dingir-ki-in dingir-ki-ma-at dingir-ku-ru-ub dingir-ku-ti dingir-ku-ti-a dingir-ku-zi-ri2 dingir-ku4-ra-s e-lu-ul dingir-la-a dingir-la-bi dingir-la-il dingir-la-ni dingir-li-li2 dingir-li2-ba-ni dingir-li2-na-dan dingir-li2-ra-bi2 dingir-li2-x dingir-lu-ba-ni dingir-lu-ba-ni-ta dingir-lu-kal dingir-lu-ki-ma-at dingir-lu-ra-bi2 dingir-lu-sa6 dingir-lu-sza-du dingir-lu2-{d}... dingir-lu2-da-an dingir-lu2-du10-ga dingir-lu2-mug-sa6 dingir-lu2-ni-si-su dingir-lu2-sa6 dingir-lugal dingir-lum-li-ni dingir-ma dingir-ma-a dingir-ma-a-a dingir-ma-a-da dingir-ma-an-szum2-ma-ta dingir-ma-an-szum2-ta dingir-ma-dam-NE dingir-ma-dam-sza-ta dingir-ma-gig dingir-ma-gir16 dingir-ma-ha-ar dingir-ma-har-ku-ba dingir-ma-li2-ik dingir-ma-lik dingir-ma-ma dingir-ma-su dingir-ma-su2 dingir-ma-szum2 dingir-ma-ta dingir-ma-x dingir-ma-zu dingir-mah dingir-mah-e-i3-zu dingir-mah-ri2 dingir-me dingir-me-esz dingir-me-me-saga-ta dingir-me-ra dingir-mi-di3 dingir-mi-li2-ti dingir-mi-szu ...-dingir-mu dingir-mu dingir-mu-... dingir-mu-a2(DA)-dah-ra dingir-mu-ba-x dingir-mu-da dingir-mu-dah dingir-mu-gin7 dingir-mu-ma-an-szum2 dingir-mu-ma-szum2 dingir-mu-ma-szum2-me-esz2 dingir-mu-me dingir-mu-ra dingir-mu-si-tum dingir-mu-ta dingir-mu-ta-bil2 dingir-mu-ta2-bil dingir-mu-ta2-bil2 dingir-mu-ta2-bil2-ta dingir-mu-ta2-bil3 dingir-mu-tab-bil2 dingir-na-s i2-ir dingir-nina{ki} dingir-pa3-de3 dingir-palil dingir-palil-e dingir-palil2 dingir-pu-us2 dingir-pu3-du dingir-pu3-zi dingir-qar dingir-qar-ad dingir-qu2-ra-ad-ta ...-dingir-ra dingir-ra dingir-ra-...-USZ dingir-ra-a dingir-ra-a-ni-ir dingir-ra-am3 dingir-ra-an-esz dingir-ra-ba-ni dingir-ra-BAD dingir-ra-bi dingir-ra-bi2 dingir-ra-bi2-ta dingir-ra-ha-tul2 dingir-ra-he2-gal2 dingir-ra-ka dingir-ra-ka-ta dingir-ra-kam dingir-ra-ke4 dingir-ra-ke4-ne-ta dingir-ra-la-bi2 dingir-ra-me dingir-ra-me-esz2 dingir-ra-mu dingir-ra-ne dingir-ra-ni dingir-ra-ni-ir dingir-ra-ni-ta dingir-ra-pi5 dingir-ra-pi5-x dingir-ra-ra dingir-ra-sze-sag11-ku5 dingir-ra-sze3 dingir-ra-ta dingir-ra-zu-ur dingir-re dingir-re-e-ne dingir-re-e-ne-ke4 dingir-re-e-ne-sze3 dingir-re-ga2 dingir-re-gur dingir-re-i3-zu dingir-re-mu-ra dingir-re-ne dingir-re-ne-ka dingir-re-ne-ka-ke4 dingir-re-ne-ke4 dingir-re-ne-me dingir-re-ne-sze3 dingir-re-ne-ta dingir-ru-la-bi dingir-s e-x-li2 dingir-s e2-li2 dingir-sa6 dingir-sa6-ga dingir-sa6-ga-a dingir-sa6-ga-sze3 dingir-sa6-ga-ta dingir-sa6-ga-tur-ra dingir-sa6-ga-x dingir-sa6-lagar-PA-gada-sag dingir-sag dingir-sag-he2-x dingir-saga dingir-saga-sze3 dingir-sipa dingir-su dingir-su-AN dingir-su-ba-ni dingir-su-dan dingir-su-du10 dingir-su-ib-ni-szu dingir-su-illat dingir-su-nir dingir-su-pa2-li-il dingir-su-ra-bi2 dingir-su-ra-bi2-ta dingir-su-ra-bi2{ki} dingir-su-sipa dingir-su2-AN dingir-su2-ba-ni dingir-su2-lagab-me-tur dingir-su2-ra-bi2 dingir-su2-ra-bi2-ta dingir-su2-zu dingir-su3-x dingir-sukkal dingir-sukkal-ra dingir-sza3-ge-pa3-da-hur-sag dingir-sze3 ...-dingir-szu dingir-szu dingir-szu-... dingir-szu-a dingir-szu-ba-ni dingir-szu-bu-la-a dingir-szu-dan dingir-szu-gu2-ra-ad dingir-szu-ib-ni-szu dingir-szu-il-la-at dingir-szu-illat dingir-szu-ki-in dingir-szu-mu-da-re2-eq dingir-szu-mu-da-re6-eq dingir-szu-mu-um-da-ri2-ik dingir-szu-mur dingir-szu-pa-lu dingir-szu-palil dingir-szu-ra-bi2 dingir-szu-ra-bi2-ta dingir-szu-ra-NI dingir-szu-ra-ra-bi dingir-szu-sipa dingir-szu-x-x dingir-szum ...-dingir-ta dingir-tab-ba dingir-tesz2 dingir-tesz2-palil dingir-tu dingir-tu-ama-sze3 dingir-tu-x-... dingir-tur-PAD-ta dingir-tur-tur dingir-tur-x dingir-ug3-e dingir-um-ba-ni dingir-um-dingir-szu dingir-ur-sag dingir-ur2 dingir-x-... dingir-x-ba-ni dingir-zalag2-he2-zu dingir-zi-zi ...-dingir-zu dingir-zu dingir-zu-a dingir-zu-x-... dingir(TAR) dir dir-ra diri diri-... diri-(x) diri-a diri-am3 diri-ba diri-bi diri-bi-sze3 diri-da diri-e diri-ga diri-ga-am diri-ga-am3 diri-ga-ke4 diri-ga-me diri-ga-sze3 diri-ga-ta diri-ga(DA) diri-ka diri-ke4 diri-ke4-ne diri-me diri-munus diri-NE diri-nita2 diri-sze3 diri-ta diri-tar-ra diri-tum diri-tum-ma diri-x diri(A diri(A-SI) diri(A-SI)-ga diri(A) diri(A)-ga diri(SI) diri(SI)-ga diri(SZU+LAGAB) DISZ disz DISZ-a disz-a DISZ-a-a disz-am3 DISZ-e DISZ-IL2 DISZ-ki DISZ-LAGAB DISZ-ni-a-ka DISZ-NI-HI disz-sze3 DISZ-TUL2 DISZ-za DISZ-zu-x ...-du DU du du-... du-...-dam du-...-ka ...-du-a du-a DU-a-asz du-a-bi du-a-du-a du-a-lu2-uz du-a-ni du-a-ra du-a-sze3 ...-du-a-ta DU-am DU-am3 du-ba-ni ...-DU-bi DU-bi du-bi du-bi-im du-bi-na du-bi-nu-um-gar du-bi-ra du-bi-sze3 du-bi2-na du-bi2-ri2 du-bu-{du}dub-bu du-bu-du-bu du-bu-du-bu-sze3 du-bu3-a du-da du-da-sze3 DU-dam du-dam DU-de3 du-de3 du-DISZ-sze3 ...-du-du du-du du-du-... du-du-{d}gu-la-ke4 du-du-{d}na-ru2-a du-du-a du-du-a-a-mu du-du-am3 du-du-am3-ta du-du-az du-du-bad3-mu du-du-bi du-du-da du-du-e du-du-ga du-du-gu du-du-gu-la du-du-gu-la-kam du-du-gu-la-ta du-du-ha-ma-ti du-du-ha-ma-ti-ta du-du-ka du-du-kal du-du-ke4 du-du-ke4-ne du-du-li2 du-du-li2-sze3 du-du-lu2 du-du-lum du-du-ma du-du-mu du-du-mu-ta du-du-na ...-du-du-ni du-du-ni du-du-ra du-du-ru-mu du-du-ru-mu-sze3 du-du-sze3 du-du-ta du-du-u2 du-du-uk du-du-x du-du{ki} du-du{ki}-me du-du{ki}-ta du-du8 du-du8-li2{ki}-ta du-e-da du-e-i3-li2 DU-e-ne DU-en-na du-ga-ga du-ga-ma-asz-ti DU-ga-x du-GALAM du-gar-ra-sze3 DU-gi du-gi du-gu du-gu-da-ga du-gu-ri-na-hu du-gu-u2-um du-gu-zi-mu DU-i3-li2-am du-ka du-kam du-ki-in du-ki-x du-ku du-ku-ub du-ku-x DU-ku6-kam du-la-BI du-la-bi du-la-za du-li-a ...-du-lu du-lu2 du-lu5 du-luh du-lum du-lum-i3-du10 DU-ma DU-me du-mu du-mu-du du-mu-ni-x-x du-mu-szu-um ...-du-mu-ul-li ...-du-mu-ul-lu DU-na du-na-ti-szu-x DU-ne du-ne DU-NE-NE du-ne-ne DU-NE-sze3 du-ni du-ni-NE ...-du-ni-x du-ni-x-ni-x du-nu-mu du-nu-um du-num2-i3-du10 du-pi-lu-da DU-PU3 du-ra du-ra-a-a du-ra-am-i3-li2 du-ra-am-ia3 du-ra-ra du-ri-ib-bi2-ik-ma ...-du-sa DU-sa DU-sa6-ga du-sahar du-sikil DU-sze3 du-sze3 du-szu du-szu-du-um du-szu-mu-um du-szu-mu-um-e du-szu-mu-um-ma-sze3 du-szu-mu-um-sze3 du-szu-u2-e du-szu-um ...-DU-ta ...-du-ta du-ta DU-tak4-a du-te-ta ...-du-ti du-ti-ri2 du-ti-ri2-ta du-TUL2 DU-tum-kal du-u-gi du-u-um-ti du-u2 du-u2-a du-u2-a-ni du-u2-du du-u2-du-a du-u2-du-bi du-u2-du-ka du-u2-du-li2 du-u2-du-li2-sze3 du-u2-du-ni du-u2-du-ta du-u2-du-uk du-u2-du11 du-u2-du11-ka du-u2-du11-ta du-u2-gar3-sze3 du-u2-KA du-u2-ke4 du-u2-mu du-u2-mu-kam du-u2-na du-u2-sa6-ga du-u2-um du-u2-um-ak du-u2-um-ke4-de3 du-u3 du-u3-du du-ug du-ug-ga du-ug-szi du-ug-ta du-ug2-ra ...-du-uk du-uk-mu du-uk-ra du-uk-ra-ke4 du-uk-ra-ta du-uk-sza-szum du-ul-ga-nu-um du-ul-le-be-lu-ug DU-um du-um-sze3 du-ur3-mu ...-du-x DU-x du-x du-x-... du-x-a du-x-a-x du-x-ma du-x-saga-... du-x-x du-za-mah-bi du:lu du:ta du(DA) du(KASZ4) du(USZ) DU) ...-du{ki} DU{ki}-sze3 ...-du10 du10 du10-... du10-{d}amar-{d}suen-ka-szesz du10-{d}ba-ba6 du10-{d}inanna du10-{d}szul-gi du10-abzu du10-bi du10-bi-tum du10-du10-a-zubi du10-du10-ga du10-du10-ga-ni du10-du10-kam ...-du10-ga du10-ga du10-ga-(x)-mu du10-ga-{d}szul-gi-ra du10-ga-a-sze3 du10-ga-a-ta du10-ga-bi du10-ga-ke4 du10-ga-me du10-ga-mu du10-ga-mu-ka du10-ga-mu-ra du10-ga-mu-sze3 du10-ga-mu-ta du10-ga-ni du10-ga-ra du10-ga-sza3-ge-gi du10-ga-sze3 ...-du10-ga-ta du10-ga-ta du10-ga-x-ra du10-ga-zi-da du10-ga-zi-da-ta du10-gal-gu-la du10-gal-ta du10-gan du10-gan-na du10-ge du10-ge-de3 du10-ge-sa6-ga du10-ge-sa6-ga-ta du10-gesztin-na du10-i3-li2 du10-i3-li2-me du10-i3-li2-ta du10-i3-lim du10-i3-lum du10-iri du10-lu5 ...-du10-ma-asz2 du10-mi-li2 du10-mu du10-sze3 du10-szi{ki} ...-du10-ta du10-tuku-bi du10-u2-zu du10-u3-mu du10-ur2 du10-ur2-e du10-ur2-sze3 du10-us2 du10-us2-sa du10-us2-sa2 du10-us2-sze3 du10-x-... du10:gan du10(AB2) du10(AH) du10(KAM) du10(KAM)-i3-li2 du11 du11-... du11-du11 du11-du11-a du11-du11-ga du11-du11-ga-sze3 ...-du11-ga du11-ga du11-ga-... du11-ga-...-ta du11-ga-{d}ba-ba6 du11-ga-{d}ba-ba6-i3-gi du11-ga-{d}ba-ba6-sze3 du11-ga-{d}en-lil2 du11-ga-{d}szara2 du11-ga-{d}x du11-ga-a du11-ga-ab-ba du11-ga-abzu du11-ga-AN du11-ga-AN-gi-na du11-ga-bi du11-ga-dingir du11-ga-dingir-ta du11-ga-ga du11-ga-gi-na du11-ga-he2-gal2 du11-ga-ka du11-ga-lal3-bi du11-ga-li du11-ga-lum du11-ga-me du11-ga-mu du11-ga-na du11-ga-na-ne-ne du11-ga-ne-ne-a du11-ga-ni du11-ga-ni-... du11-ga-NI-gi du11-ga-ni-me du11-ga-ni-ta du11-ga-ni-zi du11-ga-ni-zi-da du11-ga-ni-zi-da-ta du11-ga-ni-zi-kam du11-ga-ni-zi-ta du11-ga-suhur du11-ga-sze3 du11-ga-ta du11-ga-x-... du11-ga-x-ta du11-ga-x-zi du11-ga-zi du11-ga-zi-... du11-ga-zi-da du11-ga-zi-da-ka du11-ga-zi-da-ke4 du11-ga-zi-da-ra du11-ga-zi-da-sze3 du11-ga-zi-da-ta du11-ga-zi-ta du11-ge du11-ge-... du11-ge-de2-a du11-ge-du7 du11-ge-du7-ta du11-ge-gi4-a du11-ge-KA du11-ge-la-ba-an-... du11-ge-la-ba-an-se3-e du11-ge-la-ba-an-se3-e-en6 du11-ge-la-ba-bala-e du11-ge-la-ba-szum2-e du11-ge-la-ba-x du11-ge-la-se3-e du11-ge-sze3 du11-ge-ta du11-ge-za3-szum2-e du11-gu-mu du12 du12-du12 du12-du12-bi du12-du12-dam du12-du12-sze3 du2 du2-a du2-a-ku5 du2-de3 du2-ru-na du2-ru-un-bi-ib du2-ta ...-du3 du3 du3-... du3-'a3-ku5-sze3 du3-a du3-a-... du3-a-am du3-a-ba du3-a-bi du3-a-ka du3-a-kam du3-a-ku5 du3-a-ku5-e-ne du3-a-ku5-me du3-a-ku5-ne du3-a-ku5-sze3 du3-a-nu-zu-um du3-a-sze3 du3-a-ta du3-a-um du3-a:ku5 du3-bad3 du3-bi2-in-ta du3-da-sze3 du3-de3 du3-du-ka du3-du3 du3-du3-a du3-du3-a-bi du3-du3-a-me du3-du3-e du3-e du3-gesz du3-igi-iri-u-ta du3-ka du3-KA-ul du3-ma-am-u2 du3-me du3-muru13 du3-na-lum-ta du3-NE du3-NE-... du3-sze3 du3-szu-tum du3-ta du3-u2-u2 du3-u3-de3 du3-x du3-x-ab-bi du3-x-x du3(GA2) du3(NI) du5 du5-ba du5-gu2-dam du5-la2 du5-sal du5-ta du5-tug2 du5{du3} du5{du3}-ba-a-ba du6 DU6 du6-... du6-{d}... du6-{d}en-lil2-la2-ta du6-{d}nin-hur-sag du6-{d}nin-hur-sag-ka du6-{d}nin-hur-sag-ta du6-{d}szara2 du6-{d}szara2-ka du6-{d}ur3-bar-tab du6-{d}x-x du6-{gesz}ab-ba du6-{gesz}gag-ka du6-{gesz}ma-nu du6-{gesz}ma-nu-sukkal du6-{gesz}ma-nu-ta du6-{u2}ad du6-{u2}kiszi17 du6-{u2}kiszi17-ta du6-7(disz) du6-7(disz)-sze3 du6-7(disz)-ta du6-a du6-a-hu du6-a-ku5-ta du6-an-na du6-an-na-gu-la du6-an-ur3-ra du6-an-za-gar3-ta du6-ar-ha-tum du6-asz du6-asz-{d}asznan-ama du6-asz-sze3 du6-asz-ta du6-ba-al-me du6-ba-an-du8-du8 du6-ba-asz du6-ba-sza-lum du6-babbar2 du6-bu-ra{ki}-ta du6-bu-ul du6-du6-ra2 du6-e11 du6-e2-ki-ab-bu-us2 du6-edin du6-edin-ta du6-en-zi du6-esz3 du6-esz3-ta du6-ga-ka du6-ga-ku3 du6-ga-sze3 du6-gab2-te-na-ta du6-GAN2-NI-... du6-GAN2-sze3 du6-ge-sze3 du6-ge6 du6-ge6-ge6 du6-ge6-ta du6-gesz-i3 du6-gesz-i3-ka du6-gesz-i3-ka-sze3 du6-gesz-i3-ta du6-gi4-du3-a du6-gi4-du3-a-ka du6-gig du6-gu-la du6-gub3-temen-na du6-gub3-temen-na-ka du6-gub3-temen-na-sze3 du6-gub3-temen-na-ta du6-gub3-temen-sze3 du6-gub3-temen-ta du6-he2-gal2 du6-hi-li-ba du6-hul2-{d}utu du6-im-du8-a-ka du6-imin du6-imin-{d}ig-alim du6-imin-muru13 du6-imin-na du6-imin-ta du6-ka du6-kar-sag du6-kar-sag-ga2 du6-kar-sag-ka du6-kar-sag(DUL3) du6-ki du6-kiszi17-ta du6-KU-nu du6-ku3 du6-ku3-ga du6-ku3-ga-ka du6-ku3-ga-sze3 du6-ku3-ga-ta du6-ku3-ga-x du6-ku3-ka du6-ku3-sig17 du6-ku3-sig17-ka du6-ku3-sig17-sze3 du6-ku3-sig17-ta du6-ku3-sig17-x du6-ku3-sze3 du6-ku3-x du6-la du6-lu-ta du6-lugal du6-lugal-...-tusz-a-ta du6-lugal-du-ta du6-lugal-pa-e3 du6-lugal-pa-e3{ki} du6-lugal-pa-e3{ki}-ta du6-lugal-sipa du6-lugal-u3-a du6-lugal-u3-a-sze3 du6-lugal-u3-a-ta du6-lugal-u5-a du6-ma-nu du6-ma-nu-ta du6-ma2-bil2-la-sze3 du6-mah du6-MIR-sze3 du6-mu-la-ka du6-mu-ru-la du6-mu-ru-la{ki} du6-mu-ru-la{ki}-ke4-ne du6-mu10-us2-sa2 du6-mun du6-murgu2 du6-muru13 du6-musz3-me-ta du6-na du6-na-ka du6-na-ta du6-nag du6-nu-ur4 du6-nunuz du6-nunuz-{d}nin-sun2 du6-nunuz-ka du6-nunuz-ka-kam du6-ra du6-sa du6-sa-bar du6-sa-bar-ra du6-sa-bar-ra-ta du6-sa-bar-ra{ki} du6-sa-bar-ra{ki}-ta du6-sa-bar-ta du6-sa-bar{ki} du6-sa-bar{ki}-ra du6-sa-bar{ki}-sze3 du6-sa-bar{ki}-ta du6-sahar-ra du6-sahar-ra-ta du6-sahar-ra{ki}-ta du6-su du6-szi-a du6-szuba3 du6-temen-na-sze3 du6-tir du6-u2-du6 du6-u2-sze du6-ur-na-a du6-ur-na-a-ta du6-ur2 du6-ur2-en-du10 du6-ur2-ra du6-ur2-sze3 du6-ur2-ta du6-ur3 du6-ur3-sze3 du6-ur3(E2)-sze3 du6-x ...-du6-x-... du6-za du6-za-na-a du6(KA) du6(KA)-ku3 du6(KI) du6(U du6(U-TUG2) ...-du7 du7 du7-... du7-a du7-dam du7-du7 du7-du7-dam du7-du7-de3 du7-e ...-du8 du8 du8-a du8-a-bi du8-a-kam du8-a-me du8-a-ni du8-a-su4-a du8-a-sze3 du8-a-ta du8-ak du8-bi du8-da du8-da-dam du8-da-sze3 du8-da-szu-in{ki} du8-da-x du8-dam du8-de3 du8-de3-sze3 du8-du du8-du8 du8-du8-hu-li2{ki}-me du8-du8-li{ki} du8-du8-li{ki}-me du8-du8-li{ki}-sze3 du8-du8-li{ki}-ta du8-du8-li2-me du8-du8-li2-um{ki} du8-du8-li2{ki} du8-du8-li2{ki}-ke4 du8-du8-li2{ki}-me du8-du8-li2{ki}-sze3 du8-du8-li2{ki}-ta du8-du8-li2{ki}-x du8-du8-li9{ki}-ke4 du8-du8-li9{ki}-me du8-du8-li9{ki}-sze3 du8-du8-me du8-e du8-e-x du8-gesz-i3 du8-ha du8-ha-bi-sze3 du8-ha-sze3 du8-ha-um du8-il-ha du8-mah du8-me du8-ne du8-saga-ta du8-si-a du8-si-a-bi du8-sze3 du8-szi-a du8-ta du8-u3-da-dam du8-u3-dam du8-u3-de3 du8-uk-szi-um du8-x du8(AB) du8(GUR8) du8(GUR8)-de3 du8(KASZ4) ...-DUB ...-dub DUB dub DUB-... dub-... dub-{d}nanna-ta dub-a-ni DUB-alal dub-am3 dub-am6 dub-ar dub-ba dub-ba-a-ni dub-ba-bi dub-ba-ka dub-ba-ka-me dub-ba-me dub-ba-na dub-ba-na-sze3 dub-ba-ne-ne dub-ba-ni dub-ba-ni-ka dub-ba-ni-ta dub-ba-sze3 dub-ba-ta dub-ba-x dub-bi dub-dub dub-dub-de3 dub-dub-sze3 dub-gal2 dub-gal2-ta dub-gar dub-gesz-du dub-ki-mu-sze3 dub-ki-na-mu-sze3 dub-ki-sze-ni dub-ki-u4-e3 dub-la2 dub-la2-{d}utu dub-la2-{d}utu-da dub-la2-{d}utu-ka dub-la2-{d}utu-ka-sze3 dub-la2-{d}utu-ke4 dub-la2-{d}utu-sze3 dub-la2-mah dub-la2-mah-a dub-la2-mah-ha dub-la2-mah-sze3 dub-la2-mah-ta dub-la2-me dub-la2-sze3 dub-la2-utu dub-mah dub-me dub-mu DUB-NI dub-ru-um{ki} dub-sa dub-sa-du3 dub-sag dub-sag-ba dub-sag-ga2 dub-sag-sze3 dub-sag-ta dub-sar dub-sar-... dub-sar-bi dub-sar-bi-im dub-sar-bi-ta dub-sar-e dub-sar-e-ne dub-sar-ka dub-sar-kam dub-sar-ke4 dub-sar-mah dub-sar-mah-sze3 dub-sar-mah-ta dub-sar-me dub-sar-me-esz2 dub-sar-ne dub-sar-ni dub-sar-ra dub-sar-re dub-sar-sze3 dub-sar-ta dub-sar{ki} dub-si-bi-e2 dub-si-ga dub-sze3 dub-szen dub-szen-e dub-szu-um dub-ta DUB-u4-ba ...-dub-x dub-x dub-x-sar dub-x-x dub-za dub:ba dub:szen DUB) dub2 dub2-ba dub2-ba-am3 dub2-ba-sze3 dub2-bi dub2-dub2-sze3 dub2-lu dub2-ma-tu-tu dug DUG dug-bi dug-e3-sze3 dug-erin2-na dug-ga dug-gan-sze3 dug-gid2 dug-kam dug-na-sze3 dug-x dug-x-x dug(GU4) dugud dugud-bi duh duh-(x) duh-a duh-bi duh-ge6 duh-ha duh-hu duh-hu-a duh-hu-ba duh-hu-u duh-hu-um duh-hu-um-ma duh-hu-um-nig2-eb duh-hu-um-PI-us2-tur duh-hu-um-sze3 duh-hu-um-tur duh-hu-um-us2 duh-IL2 duh-saga-bi duh-saga-ta duh-ta duh-um ...-dul3 DUL3 dul3 dul3-sa6-ga dul3-sza3-ga dul3(KA) dul4 dul4-de3 dul4-dul4-la dul4-la dul5 dul5-bar dul5(SI) dul9 dul9-a dul9-de3 dul9-dul9 dul9-dul9-e dul9-dul9-la dul9-la dul9-la-ta dul9-la{ki} dul9-la2{ki} dul9-sze3 dulx(UR) dum dumu dumu-... dumu-{d}ba-ba6-ta-lu2 dumu-{d}iszkur dumu-a-da-ba dumu-a-la-szum2 dumu-a-ni dumu-am-i3-li2 dumu-amar-i3-li2 dumu-an-ka dumu-an-na dumu-apin-du8-a dumu-ARAD2-ni dumu-ba dumu-bi dumu-bi-me dumu-bi-ne dumu-da-ba dumu-da-ba-me dumu-da-da-ga dumu-du-ta dumu-dumu dumu-dumu-e-ne-ke4-esz dumu-dumu-ne dumu-dumu-ne-sze3 dumu-e-a-me dumu-e2-me dumu-er3-ni dumu-gal dumu-gi dumu-gi7 dumu-gi7-bi dumu-gi7-me dumu-gi7-me-esz2 dumu-gi7-ra dumu-gi7-ra-ni dumu-gu4-apin dumu-gu4-gur dumu-gu4-gur-a dumu-gu4-gur-da dumu-gu4-gur-me dumu-gu4-gur-ra dumu-gu4-gur-sze3 dumu-gu4-gur-ta dumu-iri-ke4 dumu-ka-ka dumu-kar-ra dumu-kar-ra-gal2 dumu-la-bu dumu-la2 dumu-lu2 dumu-lu2-e2 dumu-lu2-me dumu-lugal dumu-lugal-da dumu-lugal-pirig dumu-lugal-ra-ni dumu-lugal-sze3 dumu-masz dumu-me dumu-me-ni dumu-mu dumu-mu-ne dumu-munus dumu-munus-a-ni dumu-munus-a-ni-ir dumu-munus-am3 dumu-munus-ba dumu-munus-gaba-ni dumu-munus-i3-sa6 dumu-munus-ne-ne dumu-munus-ni dumu-munus-szul-an-ka dumu-munus:ni dumu-na dumu-na-a dumu-na-da dumu-na-ka dumu-na-sze3 dumu-na-ta dumu-ne dumu-ne-me dumu-ne-ne dumu-ne-ne-ka dumu-ne-ne-sze3 dumu-ne-sze3 dumu-ni dumu-ni-... dumu-ni-(x) dumu-ni-im dumu-ni-ir dumu-ni-me dumu-ni-me-... dumu-ni-me-esz2 dumu-ni-sze3 dumu-ni-ta dumu-ni-x-me dumu-nita dumu-nita-ni dumu-nita2 dumu-nita2-bi dumu-nita2-me dumu-nita2-na dumu-nita2-ne-ne dumu-nita2-ni dumu-nu-banda3 dumu-nun-na dumu-sag dumu-sag(KA) dumu-sipa-a dumu-sza3-ge dumu-tu-da dumu-x dumu-x-... dumu-x-ke4-ne-sze3 dumu-x-x-mah-x ...-dumu-zi dumu-zi dumu-zi-da dumu-zi-de3 dumu-zi-mu dumu-zu dumu:zi ...-dun dun dun-a dun-a-me dun-a-ta dun-am-i3-li2 dun-me dun-ni-a dun-x dun4 ...-dur dur dur-an-ki-ka-ni dur-du-sze3 dur-eb-la{ki} dur-HU dur-i3-li2 dur-ku5-ta dur-masz{ki} dur-ra dur-ra-a dur-ra-i3-li2 dur-ru-um-i3-li2 dur-ru-um{muszen} dur-sur-ra dur-sze3 dur-ul3 dur-ul3-ka dur-ul3-ta dur10 dur10-tab-ba dur10-tab-ba-sze3 dur2 dur2-bala dur2-bala-sze3 dur2-bur3 dur2-du10 dur2-du10-x dur2-dur2-re dur2-ga2 dur2-ra dur2-ra-ta dur2-ru dur2-ru-na dur2-ru-za dur2-TUL2 dur2(MA) dur2(TUG2) dur3 dur3-a dur3-bi dur3-gesz dur3-gesz-sze3 dur3-sze3 dur3-x dur3{ur3}-re dur9 dur9{ur3}-{d}nin-gir2-su dur9{ur3}-ra dur9{ur3}-ra-sze3 dur9{ur3}-re dur9{ur3}-re-gar-ra dur9{ur3}-re-gar-ta dur9{ur3}-ta ...-duru5 duru5 duru5-... duru5-bi duru5-da duru5-sze3 durunx(KU.KU) durunx(KU.KU)-... durunx(KU.KU)-ne durunx(KU.KU)-sze3 durunx(KU.KU)-zi durux(U3) durux(U3)-... durux(U3)-{d}ku3-sig17-banda3{da} durux(U3)-{d}nanna-gu2-gal durux(U3)-{d}nanna-gu2-gal-sze3 durux(U3)-a-... durux(U3)-a-du10-ga durux(U3)-a-du10-ga-ta durux(U3)-bad-da-ka durux(U3)-da-ur4 durux(U3)-da-ur4-ra durux(U3)-da-ur4-ra{ki} durux(U3)-dab-DI durux(U3)-dag-ga durux(U3)-du10-kux(KWU147) durux(U3)-du10-kux(LIL) durux(U3)-en-gi durux(U3)-i7 durux(U3)-i7-idigna durux(U3)-idigna durux(U3)-lu2-{d}utu durux(U3)-ni-mu durux(U3)-nig2-mu-ta durux(U3)-sur durux(U3)-zi-ga dusu dusu-bi dusu-ta dusu2 dusu2-gal dusu2-munus dusu2-munus-mah2 dusu2-ni dusu2-nita dusu2-nita-gesz-sze3 dusu2-nita2 dusu2-nita2-gesz dusu2-sze3 dux(GIN2) dux(GIN2)-ab-... dux(GIN2)-bala dux(GIN2)-la2 dux(GIN2)-la2-a dux(GIN2)-la2-ASZ dux(GIN2)-la2-ka dux(GIN2)-la2-me-esz2 dux(GIN2)-la2-ra dux(GIN2)-la2-ta dux(GIN2){du3} dux(KWU858) ...-e E e e-... e-...-zu e-{gesz}ge6-par4 e-a e-a-a e-a-ga-ga e-a-hu-um e-a-ka e-a-me e-a-mu e-a-ur3 e-a-za-ni e-an-an e-ba e-ba-ab-... e-ba-ab-du7 e-ba-al{ki} e-ba-an e-ba-ni-a e-ba-ra-ad e-ba-tal e-ba-x e-ba-zum e-bar-at e-bi e-bi-a-tum e-bi-da-nu-um e-bi-e-e2-a e-bi-na e-bi2-sze-hu e-bu e-bu-bu e-bu-gesz-pi-al e-bu-gu e-bu-um e-bul5-bul5 ...-e-da e-da e-da-an-du8-a e-da-an-du8-sze3 e-da-an-x e-da-du8-a e-da-na e-da-ti-ni e-dab-ba e-dah-ha e-dah-ta ...-e-dam e-dam-i3-li2-sze3 e-dam-szah2{ki}-sze3 e-dar e-dar-a e-dar-ta e-de3 e-disz-qu2-ra-ad e-du-a e-du-du e-du-du-a-ta e-du-x e-du11-ga e-du6-ta e-dun-a e-dur-i3-li2 e-dur2 e-dur2-eb e-dur2-mi-szar e-e e-e-dar-a e-e-gesz-su3-ak e-e2 e-e2-a-gar-ra e-e2-bi e-e2-gu-la e-e3 e-eb-KU-sza e-eb-ku-sza e-eb-zi e-em-qi4-im e-er-{d}en-lil2 e-er-{d}en-lil2-la2 e-er-{d}iszkur e-er-be-li2 e-er-dingir-ta e-esz2 e-ga e-ga-du-du e-ga-na e-ga-zum e-gar-ra-ta e-ge e-ge-LAGABxX e-ge-sze3 e-ge{muszen} e-gi-tum e-gi4-a e-gid2 e-gir-gi4-lu e-gu-bu e-gu-la e-gu-num2 e-gu-sza e-gu2-ru-a e-gu2-ru-a-gi4 e-gu2-ta e-gu3-de2-a e-hu-pu3-da-gi e-hu-pu3-da-gin7 e-i3-li2-szu e-i3-zu e-ip-qu2-sza e-is-lum e-KA-du3 e-ka-ni-a e-kal-lum e-ki-BAD e-ki-bi e-ki-na e-ki-sur e-kid-ta ...-e-kur2-ra e-la e-la-... e-la-a e-la-ak e-la-ak-id e-la-ak-ku-ru-ba-ta e-la-ak-nu-ib e-la-ak-nu-id e-la-ak-nu-id-ta e-la-ak-szu e-la-ak-szu-gir13 e-la-ak-szu-giri3-ta e-la-ak-szu-qir e-la-ak-szu-qir-ra e-la-ak-szu-qir-ta e-la-ak-szu-qir(HA) e-la-BI e-la-du e-la-ga e-la-ga-ak e-la-gi e-la-gu-uh e-la-i3-li2 e-la-ka e-la-kar2-ad e-la-KU-a e-la-la e-la-la-a e-la-lu e-la-lum e-la-ni e-la-nim e-la-nu-ib e-la-nu-id e-la-nu-um e-la-qa2-ra-ad e-la-qar e-la-szu-qar e-la-x e-la-x-... e-la2-a e-LAGAB e-lah5-a e-lak-gu e-lak-gu-me e-lak-nu-id e-lak-ra e-lak-ra-ad e-lak-ra-ad-ta e-lak-szu-qir e-lak{ak} e-lak{ak}-nu-id e-lam-ma-gum-ta e-lam-ma-gum2 e-lam-mi e-li-esz18-dar e-li-lum e-li-ma-gum2 e-li2-sza-szar-ru-um e-lu-a e-lu-ba-ni e-lu-ba-ri-x e-lu-da e-lu-da-an e-lu-dan e-lu-gi-ru e-lu-la e-lu-lu e-lu-na-s i-ir e-lu-nu-um e-lu-num2-{d}ne3-eri11-gal e-lu-num2-ma e-lu-ra-bi2 e-lu-sa-du e-lu-um-ba-ni e-lu2 e-lu2-bi-gesz e-lu2-ezem e-lu2-ni-ig e-lu2-ra-bi e-lum-a-la-an e-lum-i3-gi4 e-lum-ma e-lum-ma-a-... e-lum-ma-e e-lum-ma-szu-ra e-lum-me-a e-lum-me-e e-lum-me-luh e-ma-{d}esz18-dar e-ma-{d}suen e-ma-an-sze-a e-ma-an-x e-ma-DI e-ma-ma e-ma-ri e-ma-ru-kam e-mar2-i3-li2 e-me-a-bi e-mu e-mu-du7-um e-mu-gu2-um e-mu-lu e-mu-lum-in e-mu-ul e-mul e-mul-e e-mul-ra e-mul-SZUL e-na-gur5-ne e-nag ...-e-ne e-ne-am3 ...-e-ne-ka ...-e-ne-ne ...-e-ne-sze3 e-ne-x e-ni-en e-ni-isz-a-gu-um e-ni-isz-sza3-ge e-ni-tum e-ni-tum-sze3 e-ni-x-x-um e-ni-zu e-pe-esz e-pe-esz-{na}nam-tu-ra e-pe-esz-na-am-tu-ra e-pe-esz-nam-tu-ra e-pe-esz2-na-am-tu-ra e-pi-ku-um e-pi-li2 e-pi-na-a e-pi-ri e-pu-ri-tum e-pu-usz e-ra e-ra-ak e-ra-me e-ra-ne e-ra-ne-sze3 e-ra-ni e-ra-num2-nu-x e-ra-ra e-ra-ta e-ra-x e-re-szum e-re2-ne e-ri-ib-bu-um e-ri-im-{d}da-gan e-ri-ka e-ri-um e-ri2-na e-ri2-na-bi e-ri2-na-tur-tur-(x)-x e-ri2-na-tur-tur-x e-rim3-mar-tu e-ru-{d}szara2 e-ru-ba-ni e-ru-ba-tum e-ru-ru e-ru-ut{ki} e-s i-ip e-s i-ip-tum e-s i-tum-ma e-s ur-i3-li2 e-sa-bil3 e-sag e-sag-e-us2-sa-ta e-sag-sze3 e-si e-si-na e-si-na-bi e-SIG7-banda3{da} e-sir2 e-sir2-bi e-sir2-tug2 e-su-dan e-su-dar e-su-dar-a e-su-dar-sze3 e-su-dar-ta e-su-ga-numun e-su-na-bi-ir e-su-na-bi2 e-su-ri2 e-su-ri2-i3-li2 e-su-ur-i3-li2 e-su-za e-su13-dar e-su2-i3-li2 e-su2-ri2-i3-li2 e-sur e-sur-i3-li2 e-sza-a e-sza-nu-um e-sze-... e-sze3 e-szi-mi-ig e-szi-rum e-szu-a-lum e-szu-ba-ni e-szu-bu-x e-szu-du6-da e-szu-gu2-ri e-szu-tag-ga e-szu-tu-um e-szu2-ga2 e-szu2-kal e-ta-di e-ta-di-ni e-ta-e3-a e-ta-hi-ni e-ta-ti-ni e-TAR-TAR e-te e-te-al-pu3-{d}da-gan e-te-al-pu3-{d}da-gan-sze3 e-te-al-pu3-{d}da-gan-ta e-te-el-pu3-{d}da-gan e-te-el-pu3-{d}szul-gi e-te-el4-pu3-{d}da-gan e-te-ep-sze-im e-te-il-pi-{d}da-gan-sze3 e-te-il-pu3-{d}da-gan e-te-il-pu3-{d}da-gan-sze3 e-te-il-pu3-{d}szul-gi e-te-lum e-te-x e-ti-a e-ti-qa2-num e-ti-qa2-num-da e-tu-ru e-tu-um e-tur-gin7 e-ur-du7 e-UR-tum-sze3 e-UR-tum-ta e-x e-x-... e-x-i3-li2 e-x-ni-a e-za-at e-za-ki-um e-ze2-ma e-ze2-me-na e-ze2-me-ni e-ze2-mi-na e-ze2-na-pi2-ir e-ze2-ze2 e-zi-a-nam e-zi-DU e-zi-du e-zi-du-da e-zi-in-{d}szul-gi e-zi-mah e-zi-na e-zi-tum e-zi{muszen} e-zu e-zu-da-a e-zu-dan e-zu-ga-ba-al e-zu-i3-li2 e-zu-sa6 e-zu-un-{d}da-gan e-zum-dingir e:ne e(A) e(BUR) e(KI) e(SI) e(SZE3) e11 e11-... e11-a e11-da e11-da-bi e11-da-ke4-esz e11-dam-e e11-dam-e-ta e11-de3 e11-e e11-e-ka e11-e-me e11-e-sze3 ...-e11-e-ta e11-e-ta e11-li e11-x e11-x-ka e11(DU6) ...-e2 E2 e2 e2-... e2-...-bi e2-...-ki-ta e2-...-lu e2-...-me e2-...-na-ta e2-...-si e2-...-ta e2-{ansze}dur9{ur3}-ka-ni e2-{d}amar-{d}suen-sze3 e2-{d}anzu2{muszen} e2-{d}lamma-sze3 e2-{d}nanna e2-{d}nanna-ka-sze3 e2-{d}suen e2-{d}szara2 e2-{d}szara2{ki} e2-{d}szara2{ki}-ke4 e2-{d}szara2{ki}-sze3 e2-{d}szara2{ki}-ta e2-{d}szu-{d}suen{ki} e2-{d}szu-{d}suen{ki}-a e2-{d}szu-{d}suen{ki}-ka-ta e2-{d}szu-{d}suen{ki}-ke4-ne e2-{d}szu-{d}suen{ki}-me-esz2 e2-{d}szu-{d}suen{ki}-sze3 e2-{d}szu-{d}suen{ki}-ta e2-{gesz}du6-la e2-{gesz}gesztin e2-{gesz}gigir e2-{gesz}gigir-sze3 e2-{gesz}gu-za e2-{gesz}gu-za-sze3 e2-{gesz}ha-lu-ub2 e2-{gesz}kiri6-a ...-e2-a E2-A e2-A e2-a e2-a-... e2-a-ba-asz-ti e2-a-ba-du7 e2-a-ba-ni e2-a-ba-ni-ta E2-A-bi e2-a-bi e2-a-bi2-a-ti e2-a-bi2-x E2-A-da e2-a-da-mi-iq e2-a-dan e2-a-dan-ta e2-a-dingir e2-a-dingir-ta e2-a-du-du e2-a-dum-qi2 e2-a-gal e2-a-gu-a e2-a-i3-li2 e2-a-i3-li2-ka e2-a-i3-li2-ke4 e2-a-i3-li2-ra e2-a-i3-li2-sze3 e2-a-i3-li2-ta e2-a-illat e2-a-im e2-a-kal e2-a-kam e2-a-ke4 e2-a-ku-ni-ig e2-a-KU-usz2 e2-a-kun e2-a-kur-ra e2-a-li2-a-bi e2-a-lu-a e2-a-lu-bi e2-a-lu2-bi e2-a-lu2-bi-sze3 e2-a-lu2-bir4 e2-a-lu2-sza3 e2-a-lu2-ta e2-a-luh e2-a-ma-ba e2-a-ma-li-ik e2-a-ma-li2-ik e2-a-ma-lik e2-a-ma-lik-a-sze3 e2-a-ma-lik-ra e2-a-ma-lik-ta e2-a-ma-ma e2-a-ma-ni e2-A-me e2-a-me e2-A-me-esz e2-A-me-esz2 e2-a-me-esz2 e2-a-mu-ti e2-a-mu-x e2-a-na e2-a-ni e2-a-ni-gi e2-a-ni-sza e2-a-ni-sza-sze3 e2-a-ni-sze3 e2-a-ni-sze3-du e2-a-ni-szu e2-a-ni-ta e2-a-nu-ri e2-a-nu-uh2-szi e2-a-nu-uh2-szi-sze3 e2-a-nu-uh3-szi e2-a-qa2-ta2-ta2 e2-a-ra-a e2-a-ra-bi2 e2-a-s i-li2 e2-a-s u-ur e2-a-szar e2-a-szar-... e2-a-szar-ka e2-a-szar-ta E2-A-sze3 e2-a-sze3 e2-a-tir-SAR e2-a-tu-... e2-a-u4-ni e2-a-x e2-a-x-... e2-a-x-da-bil2 e2-a-x-x-ru e2-ab e2-ab-DUB-x e2-ab-sza3 e2-ab-sza3-ga e2-ab2-sza3-ga-ta e2-ad-ga e2-aga3-bi e2-agrig e2-agrig-sze3 e2-al-... e2-al-lu-a e2-am3 e2-ama-ma2 e2-ama-na e2-ama-tu e2-amar e2-amar-... e2-amar-am3 e2-amar-ka e2-amar-ka(SAG) e2-amar-ka{ki} e2-amar-me e2-amar-ra e2-amar-ra-ka e2-amar-ra-me e2-amar-ra-sze3 e2-amar-ra-ta e2-amar-sag e2-amar-su4-ka e2-amar-sze3 e2-amar-szuba2 e2-amar-ta e2-an e2-an-... e2-an-dul3 e2-AN-MI-RI ...-e2-an-na e2-an-na e2-an-na-tum2 e2-an-na-zu e2-an-ne2 e2-ansze e2-ansze-edin-na-sze3 e2-ansze-ka e2-ansze-ka-a e2-ansze-ka-sze3 e2-ansze-sze3 e2-ansze-ta e2-anzu{muszen} e2-anzu2{muszen} e2-anzu2{muszen}-ni e2-anzu2{muszen}-x e2-apin e2-apin-la2-a e2-apin-x e2-ar3 e2-ar3-asz e2-ar3-ra e2-ar3-ra-sze3 e2-ARAD2-mu-ta e2-asz-gesz e2-asz-te-na e2-aszgab e2-aszgab-sze3 e2-azlag-sze3 e2-ba e2-ba-a e2-ba-a-an e2-ba-ab-du7 e2-ba-al e2-ba-am e2-ba-an e2-ba-an-bi e2-ba-an-ta e2-ba-an{ki} e2-ba-gara2-ta e2-ba-ha-a e2-ba-ra-um-ma e2-ba-sze3 e2-babbar e2-babbar2 e2-babbar2-me e2-babbar2-sze3 e2-babbar2-ta e2-BAD-a e2-bahar2 e2-bahar2-sze3 e2-bahar2-ta e2-balag-e e2-balag-gi4 ...-e2-balag-me e2-balag-me e2-banda3{da}-du-ta e2-bappir e2-bappir-a e2-bappir-me e2-bappir2 e2-bappir2-a e2-bappir2-bi e2-bappir2-en-du-a e2-bappir2-me e2-bappir2-sze3 e2-bappir2-ta e2-bappir2-x e2-bar e2-bar-a e2-bar-za-gin3-za e2-bara2-si-ga e2-bi e2-bil4-le-ta e2-bir2-bir2 e2-bu-ne e2-bu-ta-nu-um e2-bu3-NE e2-bul5-ta e2-bur-gul e2-buru14-sze3 ...-e2-da e2-da e2-da-da-tur-na-sze3 e2-da-gar-ra e2-da-hul2-la e2-da-ka e2-da-la e2-da-na e2-da-na-ka e2-da-na-sze3 e2-da-na-ta e2-da-na{ki} e2-da-na{ki}-sze3 e2-da-na{ki}-sze3-du e2-da-sur-ra e2-da-sze3 e2-da-SZUL-la e2-da-tug2 e2-da{ki} e2-dag-ga e2-dag-x-x-e2-a-ta e2-dalla-x-x e2-dam e2-dam-da e2-dam-s e-ra-ra e2-danna-ka e2-dar e2-dar-a e2-dar-gi4-ni e2-dar-ki-i3-li2 e2-dar-ki-ni e2-dar-ra e2-dara3 e2-di e2-di-bi-ta e2-di-de3 e2-di-gal e2-di-ta e2-di-x e2-dim e2-dim-lu2 e2-dim2-du e2-dingir-bu3-zi e2-diri e2-diri-... e2-diri-ki-du10 e2-diri-mu-du3 e2-diri-mu-ni e2-diri-sze3 e2-diri-ta e2-DISZ e2-DU e2-du-du e2-du-gu e2-du-gu-um e2-du-la e2-DU-sze3 e2-DU-ta e2-du10 e2-du10-u e2-du10-us2 e2-du3-du-a e2-du3-du3 e2-du6-la e2-du6-la-ka e2-du6-la-ta e2-dub-be2-me e2-dub2-ba e2-dur-an-ki-ka-ni e2-dur2 e2-dur2-{gesz}banszur e2-dur2-du10 e2-dur2-ka e2-dur2-NE e2-dur2-sze3 e2-dur2-ta e2-duru5 e2-duru5-... e2-duru5-...-ta e2-duru5-{d}amar-{d}suen e2-duru5-{d}amar-{d}suen-ka e2-duru5-{d}ba-ba6 e2-duru5-{d}ga2-tum3-du10 e2-duru5-{d}ga2-tum3-du10-ta e2-duru5-{d}inanna e2-duru5-{d}inanna-ta e2-duru5-{d}lugal-a2-zi-da e2-duru5-{d}nin-gal e2-duru5-{d}nin-mar{ki}-lugal e2-duru5-{d}nin-mar{ki}-ta e2-duru5-{d}nin-x-ta e2-duru5-{d}szul-gi{ki} e2-duru5-a e2-duru5-a-bu3-ka-sze3 e2-duru5-a-bu3-sze3 e2-duru5-a-ni e2-duru5-a-sza3-la2-mah e2-duru5-a-tu e2-duru5-a-tu-he-gal e2-duru5-ab-ba-kal-la e2-duru5-ab-ba-kal-la-ta e2-duru5-ad-da e2-duru5-ad-da-a-sze3 e2-duru5-al-lu-a e2-duru5-al-lu-u2 e2-duru5-ba-zi e2-duru5-be-li2-a-ri2-ik-sze3 e2-duru5-da{ki} e2-duru5-du6-ma-nu e2-duru5-e2-du-du e2-duru5-e2-gibil4-le e2-duru5-en-na e2-duru5-en-na-sze3 e2-duru5-en-na-ta e2-duru5-en-ta e2-duru5-gibil-{d}nansze e2-duru5-gu-la e2-duru5-gu-la-ka-ma-ri2 e2-duru5-gu-la-sze3 e2-duru5-gu-la-ta e2-duru5-ka e2-duru5-ka5-a e2-duru5-ka5-a-ta e2-duru5-kab-ba{ki} e2-duru5-kab-bi-sze3 e2-duru5-kab-bi-ta e2-duru5-kab-bi-ta{ki} e2-duru5-kab-bi{ki}-sze3 e2-duru5-kab-bi{ki}-ta e2-duru5-kab-bi2-sze3 e2-duru5-kab-bi2-ta e2-duru5-ku-li e2-duru5-lah5-ta e2-duru5-lu2-ma2-gan{ki} e2-duru5-lu2-mah e2-duru5-lugal-anzu2 e2-duru5-me-{d}isztaran-sze3 e2-duru5-me-{d}isztaran-ta e2-duru5-me-esz2 e2-duru5-me-luh-ha{ki} e2-duru5-mu-la-sze3 e2-duru5-MUNUS-x e2-duru5-ne-ne e2-duru5-ne-ne-a e2-duru5-ne-ne-sze3 e2-duru5-ne-ra{ki} e2-duru5-NE-sze3 e2-duru5-ne-sze3 e2-duru5-nin-si-ga e2-duru5-nin9-tur-tur e2-duru5-nin9-tur-tur-ka e2-duru5-se3 e2-duru5-sikil e2-duru5-sze3 e2-duru5-ta e2-duru5-u3-ru e2-duru5-ul-luh e2-duru5-ul-luh-uri5{ki}-ma-sze3 e2-duru5-ur-{gesz}gigir e2-duru5-ur-{gesz}gigir-ta e2-duru5-ur-li e2-duru5-ur-li-ta e2-duru5-x e2-e e2-e-... e2-e-a-na-ba e2-e-a-na-ba-ak e2-e-ba-ab-du7 e2-e-ba-ag2 e2-e-ba-du7 e2-e-ba-zi-ga e2-e-dar-a e2-e-ki-ag2 e2-e-ki-ag2-e e2-e-na-ba-du11 e2-e-nig2-szum2-ma-kur-ku e2-e-si-sze3 e2-e2 e2-e2-... e2-e2-a e2-e2-siki-gi8-ba e2-e2-ta e2-e2-zi-(x) e2-eb2{ki}-a-sze3 e2-en e2-en-gal2-ba-mu e2-en-nun e2-engar e2-engar-ta e2-eridu{ki}-an-ki-sze3 e2-esz2 e2-esz2-dam e2-esz2-ka e2-esz3 e2-esz3-... e2-esz3-esz3 e2-esz3-sza3-ga e2-esz3-ta e2-ezem e2-ga e2-ga-asz7{muszen} e2-ga-ba{ki} e2-ga-da-us2 e2-ga-ni e2-ga-sur-ra e2-ga2 e2-ga2-nun e2-ga2-ra2 e2-gal e2-gal-... e2-gal-a e2-gal-bur-... e2-gal-e e2-gal-e-... e2-gal-e-si e2-gal-e-si-ka e2-gal-e-si-si-ta e2-gal-e-si-sze3 e2-gal-e-si-ta e2-gal-e-ta e2-gal-e-x-e e2-gal-i3-si e2-gal-im-x e2-gal-ka e2-gal-ka-me e2-gal-ka-sze3 e2-gal-ka-ta e2-gal-kam e2-gal-ke4 e2-gal-ke4-ne e2-gal-la e2-gal-la-a e2-gal-la-a-sze3 e2-gal-la-ke4-ne e2-gal-la-sze3 e2-gal-la-ta e2-gal-lim e2-gal-mah e2-gal-me e2-gal-palil e2-gal-sze3 e2-gal-ta e2-gal-x e2-gal(ME) e2-gam-gam{ki}-sze3 e2-gam-gam{ki}-ta e2-gar e2-gar-ra-ni e2-gar3-si e2-gar8 e2-gaszam e2-gaszam-e e2-gaszam-e-ne e2-gaszam-e-ne-sze3 e2-gaszam-sze3 e2-gaz e2-gaz-a-ta e2-gaz-me e2-ge4-IL2 e2-ge6 e2-ge6-par4 e2-ge6-par4-ra e2-ge6-par4-sze3 e2-ge6-sze3 e2-gesz e2-gesz-bar-re e2-gesz-gun3 e2-gesz-HA-KU-x e2-gesz-ki-du10 e2-gesz-kin e2-gesz-sze3 e2-geszbun2 e2-geszbun2-ta e2-gesztin e2-gesztin-na e2-gesztin-ta e2-gi e2-gi-... e2-gi-a e2-gi-kin2-ta e2-gi-ra e2-gi-rin2 e2-gi-sal4 e2-gi-tum e2-gi-x-ka e2-gi4-a e2-gi4-a-ni e2-gi4-a-ta e2-gi4-gi4-lu e2-gi4-IL2 e2-gi4-x e2-gibil e2-gibil-ka e2-gibil-le e2-gibil-le-ta e2-gibil-le-tur-ta e2-gibil-na e2-gibil-sze3 e2-gibil-ta e2-gibil4 e2-gibil4-in-sze3 e2-gibil4-le e2-gibil4-le-(x) e2-gibil4-le-gu-la e2-gibil4-le-ka e2-gibil4-le-ka-ke4-ne e2-gibil4-le-sze3 e2-gibil4-le-ta e2-gibil4-le-tur e2-gibil4-le-tur-ta e2-gibil4-le-x e2-gibil4-le{ki} e2-gibil4-le{ki}-ta e2-gibil4-li e2-gibil4-sze3 e2-gibil4-ta e2-gid2-da e2-gid2-da-bi-me-esz2 e2-gid2-da-ta e2-gidri-ta e2-gigir-re e2-gil-sa e2-gil-sa-ta e2-gir-gi4 e2-gir-gi4-lu e2-gir-gi4-lu-ka e2-gir-gi4-lu-ta e2-gir-gi4-lu2 e2-gissu e2-gissu-an-gin7 e2-gissu-bar e2-gissu-ta e2-gu e2-gu-da-ak e2-gu-gu e2-gu-la e2-gu-la-ta e2-gu-la{ki} e2-gu-me e2-gu-za-ka e2-gu-za-la2 e2-gu-za-la2-me e2-gu-za-la2-sze3 e2-gu-za-sze3 e2-gu-za-ta e2-gu2 e2-gu2-{d}nam2 e2-gu2-gal2 e2-gu2-gaz e2-gu2-ka e2-gu2-na-ba e2-gu2-tar e2-gu3-nun e2-gu3-nun-di e2-gu4 e2-gu4-gaz e2-gu4-gaz-a e2-gu4-gaz-sze3 e2-gu4-gazx(KUM)-sze3 e2-gu4-ka e2-gu4-me e2-gu4-sze3 e2-gu4-ta e2-gu7-gu7 e2-gudu4 e2-gul e2-gur3 e2-gur8-ra e2-gurum2-e e2-gurum2{um}-e e2-hal-bi e2-hal-bi-ta e2-HAR e2-HAR-{d}utu-gal2-zu e2-he2-gal2 e2-he2-gal2-ta e2-hi-li e2-hi-li-a-i3-li2 e2-hi-li-a-i3-li2-ta e2-hi-li-a-ni-in-ni e2-hi-li-i3-du e2-hi-li-i3-li2 e2-hi-li-ta e2-hi-x e2-hul e2-hul-a e2-hul-am3 e2-hul-me e2-hun e2-hur-sag e2-hur-sag-ga-lam-ga-ma e2-husz e2-i-nu-tuku-ta ...-e2-i-zu e2-i3-gara2 e2-i3-gara2-dah-ha e2-i3-gara2-su3 e2-i3-li2 e2-i3-li2-bi-szu e2-i3-li2-szu e2-i7-lu2-ru e2-i7-lu2-ru-gu2 e2-i7-lu2-ru-gu2-da e2-i7-lu2-ru-ra e2-i7-lu2-ru-ta e2-i7-lu2-ru(SZA3) e2-ig-ga-su3 e2-igi-e e2-igi-e2-e e2-igi-IL2 e2-igi-sa6-ga e2-igi-saga e2-igi-szu-galam e2-igi-x-sze3 e2-im-gi-zi e2-im-sar-bi e2-im-sar-ta e2-in-nu-tuku e2-inanna-kaskal-ta e2-iri e2-iri-ki-bi e2-iri-na e2-iri-ni e2-iri-nigar-ta e2-iri-ta e2-iti e2-iti-6(disz) e2-iti-6(disz)-sze3 e2-iti-6(disz)-ta e2-iti-da e2-iti-da-GAN2 e2-iti:6(disz) e2-iti(HAL)-6(disz) e2-KA e2-ka e2-KA-... e2-KA-ra e2-KA-sze3 e2-KA-x e2-kalam e2-kam e2-kam-{gesz}kiri6-ta e2-kam-UD-BI-BAD e2-kar-ga2-ka e2-kar-sze3 e2-kar-zi-da e2-kas4 e2-kas4-a e2-kas4-du8-sze3 e2-kas4-e e2-kas4-ka e2-kas4-me e2-kas4-sze3 e2-kas4-ta e2-kasz e2-KAxX-an-la e2-ke4-ne e2-ki e2-ki-... e2-ki-ag2 e2-ki-ag2-ke4 e2-ki-ag2-ta e2-ki-ba-gar-ra e2-ki-ba-gar-ra-a e2-ki-bi e2-ki-bi-si e2-ki-bi-sze3 e2-ki-bi-ta e2-ki-du10 e2-ki-gal-la e2-ki-gal-la-ta e2-ki-gal2 e2-ki-i3-du10 e2-ki-lu2 e2-ki-ma2 e2-ki-mu-ra e2-ki-mu-ra-sze3 e2-ki-mur-sa6 e2-ki-sa6 e2-ki-sal4-la e2-ki-sze3 e2-ki-szu-numun-ka e2-ki-ta e2-ki-ur5-sa6 e2-ki-x e2-kikken e2-kikken-... e2-kikken-a e2-kikken-asz e2-kikken-da-bad3-ta e2-kikken-e e2-kikken-gibil e2-kikken-gibil-ta e2-kikken-gibil4-sze3 e2-kikken-ka e2-kikken-ka-sze3 e2-kikken-ke4 e2-kikken-na e2-kikken-ne-x-ta e2-kikken-ra e2-kikken-sze3 e2-kikken-ta e2-kikken-U-ta e2-kikken-x e2-kikken2 e2-kikken2-a e2-kikken2-ka e2-kikken2-me-esz2 e2-kikken2-sze3 e2-kikken2-ta e2-kin e2-kin-a e2-kin-ga2 e2-kin-ga2-da e2-kin-ga2-ta e2-kin-gi4-a e2-kin-gur-ra e2-kin-gur-ra-ta e2-kisal e2-kisz-nu-gal2-sze3 e2-kiszib3 e2-kiszib3-ba e2-kiszib3-ba-da e2-kiszib3-ba-ka e2-kiszib3-ba-ka-da e2-kiszib3-ba-ka-na e2-kiszib3-ba-ka-sze3 e2-kiszib3-ba-ke4 e2-kiszib3-ba-me e2-kiszib3-ba-sze3 e2-kiszib3-ba-ta e2-kiszib3-ka e2-kiszib3-kiszib3-ba e2-kiszib3-me e2-kiszib3-sze3 e2-kiszib3-ta e2-KU e2-ku-sal4-ta e2-ku3 e2-ku3-an-dul3-sze3 e2-ku3-babbar2 e2-ku3-dim2-sze3 e2-ku3-ga e2-ku3-sahar-ta e2-ku3-SZIM e2-ku3-ta e2-ku3-za-gin3 e2-ku6 e2-ku6-luh e2-ku6-nu-gu7 e2-ku6-nu-ku6 e2-kur e2-kur-ba-si e2-kur-he2-gal2 e2-kur-im-ma-si e2-kur-ra e2-kur-ra-du10 e2-kur-ra-hi-li-bi e2-kur-ra-hi-li-bi-ta e2-kur-ra-igi-gal2 e2-kur-ta e2-kur2-ra-ra e2-kuruszda e2-kuruszda-a-ka-ta e2-kuruszda-me e2-kuruszda-sze3 e2-kuruszda-ta e2-kux(KWU147)-ra-ni-sa6 e2-la-a e2-la-ti-sar e2-la2-mu-ta e2-LAGAB-a e2-LAGAB-ba e2-lagar-e e2-lah5 e2-lal3-da e2-li-bir-x e2-li-li e2-libir e2-libir-a e2-lu-bi e2-lu-ha-la-num2 e2-lu-num2 e2-lu2 e2-lu2-... e2-lu2-{d}szara2 e2-lu2-an-ne2-ke4 e2-lu2-bi-du10 e2-lu2-bi-su e2-lu2-bi-su2 e2-lu2-bi-su2-sze3 e2-lu2-bi-su2-ta e2-lu2-bu{ki}-ta e2-lu2-ga-ta e2-lu2-ke4 e2-lu2-lagar e2-lu2-nig2-ba e2-lu2-nig2-lagar e2-lu2-ra e2-lu2-ta e2-lu2-ti e2-lu2-ti-la e2-lu2-ti-ta e2-lu2-ugula e2-lu2-ur-sze3 e2-lu2-x e2-lu2-x-... e2-lugal e2-lugal-... e2-lugal-edin-na-sze3 e2-lugal-edin-na-ta e2-lugal-iri-da e2-lugal-ka e2-lugal-ka-da e2-lugal-ku3-ga e2-lugal-ku3-ga-ta e2-lugal-la-ka e2-lugal-sze3 e2-lugal-ta e2-lukur-gal e2-lunga e2-lunga-sze3 e2-lunga-ta e2-ma-... e2-ma-an-i3-li2 e2-ma-ki-du10 e2-ma-li2-ik ...-e2-mah e2-mah e2-mah-a e2-mah-abzu-sze3 e2-mah-ak e2-mah-du-du e2-mah-e e2-mah-i3-sa6 e2-mah-ka e2-mah-ka-ta e2-mah-ki e2-mah-ki-bi e2-mah-ki-du10 e2-mah-ki-du10-kam e2-mah-ki-ta e2-mah-sze-sze3 e2-mah-sze3 e2-mah-sze3-ka e2-mah-sze3-ta e2-mah-ta e2-mah-zi-mu e2-mar-sa-a-asz e2-mar-uru5 e2-mar-za e2-mar-za{ki} e2-mar-za{ki}-ka e2-mar-za{ki}-ta e2-masz e2-masz-a e2-masz-a-ka e2-masz-da3-a e2-masz-e e2-masz-e-ka e2-masz-gu-la-ta e2-masz-ka e2-masz-ke4 e2-masz-me e2-masz-sukud-ra2 e2-masz-sze3 e2-masz-ta e2-masz-x e2-masz2 e2-masz2-a e2-masz2-sze3 e2-me e2-me-{d}isztaran e2-me-esz2 e2-me-lam2 e2-me-lam2-ta e2-me-lum e2-me-szum-... e2-me-te e2-mes-e e2-mes-lam e2-mi-ni-sze3 e2-mu e2-mu-de6-a-ta e2-mu-i3-tum2 e2-mu10-us2-sa2 e2-muhaldim e2-muhaldim-a e2-muhaldim-da e2-muhaldim-e e2-muhaldim-sze3 e2-muhaldim-ta e2-muhaldim:sze3 e2-munus e2-munus-me e2-munus-sze3 e2-muru13 e2-muru13-ba e2-muru13-ta e2-MUSZ2-ga-ta e2-musz3-du e2-musz3-NE e2-muszen e2-muszen-ka-sze3 e2-muszen-na e2-na e2-na-an-ni-a-ka-sze3 e2-na-ba-um e2-na-HAR-ka-... e2-na-ma-szul-ta e2-na-na e2-nam e2-nam-du e2-nam-du-du e2-nam-du-du-ta e2-nam-du-du{ki} e2-nam-du-ta e2-nam-lah5 e2-nam-mah-ta e2-nam-sze3 e2-nam-ti-e e2-nam-x-... e2-nam-zu e2-nar e2-nar-sze3 e2-nar-ta e2-ne-ne e2-ne-sag-e e2-nesag e2-NI e2-NI-bi e2-ni-BI-ka-sze3 e2-NI-da-gu2 e2-ni-ib e2-NI-ki e2-ni-musz e2-ni-sze3 e2-ni-szu e2-ni2-bi-gi e2-ni2-IL2 ...-e2-nig2 e2-nig2 e2-nig2-... e2-nig2-ASZ-ka-de2-a-me e2-nig2-ba e2-nig2-bi e2-nig2-ga2-ra e2-nig2-gesz-sze3 e2-nig2-gur2 e2-nig2-IL2 e2-nig2-ki-du10 e2-nig2-ki-du10-ta e2-nig2-lagar e2-nig2-lagar-e e2-nig2-lagar-e-me e2-nig2-lagar-ka e2-nig2-lagar-ka-sze3 e2-nig2-lagar-me e2-nig2-lagar-sze3 e2-nig2-si-me e2-nig2-ta e2-nig2-tum-sze3 e2-nig2-u3-ke4 e2-nigar e2-nigin-bi-x e2-nigin2-na e2-nin e2-nin-si e2-nin-tur-tur e2-nina{ki}-ta-mu-zu e2-ninda e2-ninda-gesz-asz-sze3 e2-ninnu e2-NIR e2-nirx(MIR.ZA) e2-nirx(MIR.ZA)-u2-ni e2-nirx(MIR.ZA)-u2-tuku e2-nita e2-nita-a e2-nita-bi e2-nita-dumu-ta e2-nita-sze3 e2-nu-me e2-nu-na e2-nu-si e2-nu2-sze3 e2-nun e2-nun-... e2-nun-{d}da-gan e2-nun-bi e2-nun-e-ba-x e2-nun-ga2 e2-nun-IL2 e2-nun-IL2-ga e2-nun-IL2-ta e2-nun-na e2-nun-sze3 e2-nun-x-... e2-pa-e3 e2-pa-e3-a e2-pa-lu5-sze3 e2-pa-sur e2-pi-ri e2-pi2-sza-ah-dingir e2-pirig-me3-sze3 e2-pisan e2-pisan-ta e2-pu2 e2-pu2-mi e2-pu2-pu2-ta e2-PU3.SZA-da-gan e2-PU3.SZA-um e2-ra-... e2-ra-am e2-ra-nu-u2-mu e2-ri-a e2-sa-a-ga e2-sa-ga-a e2-sa-ra-du10 e2-sa-ra-du10-ta e2-sa12-rig7 e2-sa6 e2-sa6-ga e2-sag e2-sag-... e2-sag-asz e2-sag-bil-la e2-sag-da-na e2-sag-da-na-ka e2-sag-da-na-sze3 e2-sag-da-na-ta e2-sag-da-na{ki} e2-sag-de3-na e2-sag-e2-da-na e2-sag-ga2-la e2-sag-gal2-la e2-sag-il-la e2-sag-il2 e2-sag-il2-la e2-sag-il2-la-ta e2-sag-il2-sze3 e2-sag-kal-la e2-sag-kal-la-ta e2-sag-ki-du10 e2-sag-ki-du6 e2-sag-la e2-sag-te-na e2-sag-te-na-sze3 e2-sag-te-na{ki}-ta e2-sag-te(PI)-na-ka e2-sag(DA)-da-na-ka e2-saga e2-saga-e e2-saga-ki-x e2-sagx(KWU509) e2-sahar-ta e2-sahar-ta-ke4 e2-sahar-ta-sze3 e2-sar e2-sar-gu-la e2-sar-ra-du10-sze3 e2-se3-ga e2-si e2-si-bil e2-si-ta e2-siki-gi4-mu e2-sikil e2-sikil-ta e2-sipa-tur e2-su-ke4-sza3-ga e2-suhub2 e2-suhur-bi e2-suhur-sze3 e2-sukkal e2-sukkal-me e2-sukkal-sze3 e2-sukkal-ta e2-sukud-ra2 e2-sukud-ra2-sze3 e2-sumun-na-ka e2-sza3 e2-sza3-ga e2-sza3-ga-ka e2-sza3-ga-ta e2-sza3-ge-du7 e2-sza3-iri-sag e2-sza3-na e2-szah2 e2-szah2-da e2-szah2-gesz-gi e2-szah2-sze3 e2-szah2-ta e2-szah2{ki}-ka e2-szakkan2 e2-szakkan2-ka e2-szakkan2-ne2 e2-szakkan2{ki} e2-szandana-x e2-szar-pa2-dan e2-szar2-ra-du10 e2-sze-ba-e e2-sze-ziz2-ta e2-sze3 e2-sze3-igi-zu e2-szen-ta e2-szid-da e2-SZIM e2-szita e2-szitim e2-szitim-DU e2-szitim-gub e2-szitim-gub-ba e2-szitim-ma e2-szu e2-szu-esz18-dar e2-szu-ku-bu-um e2-szu-tum e2-szu-tum-... e2-szu-tum-e e2-szu-tum-ma e2-szu-tum-ma-ka e2-szu-tum-me e2-szu-tum-sze3 e2-szu-tum-ta e2-szu-x-... e2-szu-x-sze3 e2-szu(SIG2)-szum2-ma e2-szu12-de3 e2-szub-ba e2-szubur e2-szum e2-szum-ta e2-ta e2-ta-... e2-ta-ba-ra-e3-a e2-ta-bi e2-ta-du e2-ta-e3-a e2-ta-e3-a-me e2-ta-lu2-du10 e2-ta-mu e2-ta-mu-zi e2-ta-mu-zu e2-ta-mu-zu-me e2-ta-nu-e3 e2-tab-tab-ba e2-TAR-lu e2-TAR-sur-e e2-TAR-ta e2-te-mu-x e2-te-na e2-te-na-ka e2-te-na-ka-sze3 e2-te-na-ka-ta e2-te-na-sze3 e2-te-na-ta e2-te-na{ki} e2-te-na{ki}-ka e2-te-na{ki}-sze3 e2-te-na{ki}-ta e2-temen-ni2-gur3 e2-temen-ni2-gur3-ni e2-ti-da e2-til-la e2-tug2 e2-tug2-ga-sze3 e2-tul2-ta-ta e2-tum e2-tum-bi e2-tum-sze3 e2-tur3 e2-tur3-ka e2-tur3-ke4 e2-tur3-ra e2-tur3-ra-ka e2-tur3-ra-sze3 e2-tur3-sze3 e2-tur3-ta e2-u2-da e2-u2-nam-ti e2-u2-nam-ti-la e2-u2-nam-ti-U e2-u3-e e2-u3-mah e2-u3-ne e2-u3-ri-a-ta e2-u3-ri-a{ki}-ta e2-u3-ri2-a e2-u4 e2-u4-1(u) e2-u4-1(u)-5(disz) e2-u4-1(u)-5(disz)-ka e2-u4-1(u)-5(disz)-ka-na e2-u4-1(u)-5(disz)-ka-ni e2-u4-1(u)-5(disz)-ka-sze3 e2-u4-1(u)-5(disz)-ke4 e2-u4-1(u)-5(disz)-sze3 e2-u4-1(u)-5(disz)-ta e2-u4-7(disz) e2-u4-7(disz)-ka e2-u4-7(disz)-ka-sze3 e2-u4-7(disz)-kam e2-u4-7(disz)-na-ka e2-u4-7(disz)-sze3 e2-u4-7(disz)-ta e2-u4-gin7-e3 e2-u4-gu2 e2-u4-nu-dab e2-u4-nu2 e2-u4-sakar e2-u4-sakar-sze3 e2-u6-e e2-u6-e-ta e2-u6-nir-x e2-u6-sze3 e2-ud5 e2-ud5-ga e2-udu e2-udu-... e2-udu-bi-bi e2-udu-bi-zu e2-udu-ka e2-udu-ka-ka e2-udu-ka-me e2-udu-ka-sze3 e2-udu-ke4 e2-udu-kur-sze3 e2-udu-me e2-udu-ne-ta e2-udu-niga e2-udu-niga-ka e2-udu-niga-me e2-udu-niga-sze3 e2-udu-niga-ta e2-udu-sag e2-udu-sze3 e2-udu-ta e2-udu-ud5-gesz-ta e2-um e2-unu{ki}-e e2-unu{ki}-ge e2-unu{ki}-sze3 e2-unu{ki}-ta e2-unu{ki}-ta-mu-zu e2-ur-ra-sze3 e2-ur2 e2-ur2-... ...-e2-ur2-bi e2-ur2-bi e2-ur2-bi-... e2-ur2-bi-du10 e2-ur2-bi-du10-e e2-ur2-bi-du10-ga e2-ur2-bi-du10-ta e2-ur2-bi-gin7 e2-ur2-bi-me e2-ur2-bi-ta e2-ur2-ni-du10 e2-ur2-sza3-sze3 e2-ur3 e2-ur3-bi e2-ur3-bi-du10 e2-ur3-bi-ke4-ne e2-ur3-ra e2-ur3-ra-ka e2-ur3-x-...-de3 e2-ur5-bi e2-uri e2-urua-gal e2-uruda-ka-gaz e2-us2-sa e2-us2-sa-bi-ta e2-usz-bar e2-usz-bar-a e2-usz-bar-e e2-usz-bar-ka e2-usz-bar-me e2-usz-bar-ra e2-usz-bar-ra-sze3 e2-usz-bar-sze3 e2-usz-bar-sze3-du e2-usz-bar-ta e2-usz-bi e2-uz-ga e2-uz-ga-asz e2-uz-ga-me e2-uz-ga-sze3 e2-uz-ga-ta e2-uzu e2-uzu-bi e2-uzu-sze3 e2-uzu-ta e2-x e2-x-... e2-x-...-x-sze3 e2-x-ba e2-x-da e2-x-ga e2-x-ka e2-x-kasz e2-x-ki-du10 e2-x-ki-du3 e2-x-me e2-x-na e2-x-NI-x-x e2-x-pirig-gin7 e2-x-ra e2-x-sze e2-x-sze3 e2-x-ta e2-x-ti e2-x-x e2-x-x-na-ba e2-x-x-ra e2-x-x-sze3 e2-x-x-x e2-za e2-za-ab e2-za-za e2-zal-ta e2-zalag-ga-ni e2-ze2-na-ri e2-zi e2-zi-... e2-zi-...-x e2-zi-a e2-zi-da e2-zi-da-a e2-zi-da-da e2-zi-da-ta e2-zi-geme2 e2-zi-isz-ta e2-zi-kalam e2-zi-kalam-ma e2-zi-ku3-ga e2-zi-mu e2-zi-mu-ta e2-zi-sahar-ra e2-zi-sahar-ta e2-zi-sza-ga-al e2-zi-sza3 e2-zi-sza3-gal2 e2-zi-ta e2-zu e2-zu-zu e2-zu-zu-tum e2:ba e2:ba-an e2:iti e2:iti-6(disz) e2(GA2) e2(GA2)-duru5 e2(GA2)-e e2(GA2)-kisz-nu-gal2-la e2(GAN2) e2(GAN2)-mar-uru5 e2(GAN2)-uz-ga e2(GISZ) e2(GUR) e2(SA) E2) e2{ki} E2xGAN2 E2xGAN2-me E2xU E2xU-sze3 E2xUD ...-e3 e3 e3-... ...-e3-a e3-a e3-a-am3 e3-a-asz e3-a-ba-ni e3-a-bi e3-a-ka-sze3 e3-a-kam e3-a-me e3-a-mu e3-a-mu-de3 e3-a-mu-ta e3-a-sze3 e3-a-ta e3-am3 e3-ba e3-ba-gesz e3-ba-ra e3-ba-ri e3-ba-x e3-bul-bul e3-bul5-ga2 ...-e3-da e3-da e3-da-ni e3-da-ta e3-dam e3-dar-ki-ni e3-de3 e3-diri e3-e e3-e3 e3-e3-bi e3-e3-da e3-e3-da(A2) e3-e3-dam e3-e3-de3 e3-en3-ne2-du3 e3-gi-su4-sze3 e3-ha-asz e3-ka e3-ka-... e3-kal-la e3-KU e3-li e3-li-sze3 e3-lu-num2 e3-lu-num2-sze3 e3-lu2 e3-lu2-dan e3-lu2-sa6 e3-lum ...-e3-me e3-me e3-na e3-ne-bi e3-ni e3-ri e3-ri-a e3-ru-ba-ni e3-sa-ra-du10 e3-sza-ar e3-szar e3-sze3 e3-szu-ra-bi2 e3-ta e3-tug2 e3-x e3-zu ...-e3-zu-a e3:a e3:ta e3(DU) e3(EZEN) e3(KASZ4) e3(UD e3(UD-LU)-a(NIG2) e3(UD) eb eb-... eb-a eb-da ...-eb-gal eb-gal eb-gal-me eb-gal-sze3 eb-gal-ta eb-gaz eb-KU-a-ba-ta eb-ku-sza eb-ku-sza-ta eb-ku-ti eb-ku-ul eb-la eb-la-a eb-la-am eb-la-ta-gu2 eb-la{ki} eb-la{ki}-ka eb-la{ki}-ka-ta eb-la{ki}-me-esz2 eb-la{ki}-sze3 eb-la{ki}-ta eb-la2 eb-na-da-ad eb-NE eb-sa10 eb-sze3 eb-ta eb-tum-i3-li2 eb-tur eb-x-x eb(UR) eb2 eb2-gu-la ...-eb2-gu-ul eb2-gu-ul eb2-gul eb2-la eb2-palil ebih ebih{ki} ebih{ki}-ka ebih{ki}-me ebih{ki}-sze3 ebih{ki}-ta ebih2 ebih2{ki} ebih2{ki}-me ebih2{ki}-ta ed ...-edin edin EDIN edin-... edin-{d}amar-{d}suen-gin7-du10-sze3 edin-a2-ge6-zal edin-ba edin-e edin-e-ba-ab-tum2 edin-e-ki-ag2 edin-ga2-mi-ni edin-ka edin-ki-ag2 ...-edin-na edin-na edin-na-ka edin-na-la2 edin-na-nita2 edin-na-sze3 edin-na-ta edin-na-ti edin-pa-e3 edin-sza3-ga-na edin-sze-en6 edin-sze3 EDIN-szi-la-at edin-ta edin-u4-x edin-x egi egi-zi egi-zi-mah egi(MA) egi(MA)-zi egi2 egi2-zi egir egir-{d}szul-pa-e3 egir-a egir-a-na egir-a-ni egir-a-suhur egir-a-suhur-ra egir-an-na egir-ba egir-bi egir-bi-sze3 egir-da egir-du6-za egir-dub-ni egir-gag egir-HU-x egir-KU egir-lu-ka-ta egir-me egir-ni egir-ra egir-ra-ka egir-ra-ni egir-re2 egir-sze3 egir-szu-ba-ra-ad egir-szu-ba-ra-ad-sze3 egir-ta egir-tu-da egir-tu-da-me egir(KWU734) egir(KWU734)-ra egir2 egir2-sze3 egir3 egir3-zi egir4 egir4-bi egir5 egir5-bi egir5-bi-ta egir5(LUM) egir6 egirx(KWU733) egirx(KWU733)-bi eh el el-bi-al-IG-x el-hu el-lum-ma el-me-e el4 elam elam-a-ke4 elam-a-ta elam-bi elam-da elam-e elam-e-gar-ra-sze3 elam-e-gar-ra-ta elam-e-ne elam-e-ne-sze3 elam-e-ne-ta elam-e-NI elam-gar-ra elam-ka elam-ma elam-ma-sze3 elam-me elam-min-am3 elam-ne-ta elam-ra elam-sze3 elam-ta elam-u elam-UM elam{ki} elam{ki}-ka elam{ki}-ma ellag2 em eme eme-bala eme-gesz eme-gi eme-gi-ra eme-gi-ra-ke4-ne eme-gi-ra-ke4-ne-ta eme-gi-ra-me-esz2 eme-gir2 eme-gir2-bi eme-gir2-ni-a eme-ku3 eme-si-ga-sze3 eme-sig eme(KA) eme3 eme3-edin-na-mah2 eme3-mah eme3-mah2 eme3-mah2-sze3 eme3-sze3 eme5 eme5-e eme5-gal eme5{me} eme6 eme6-gesz eme6-mah2 eme6-mah2-a eme6-mah2-sze3 eme6-mu eme6-sze3 eme6(ANSZE) eme6(ANSZE)-mah2 emerah emerah-e ...-en EN en EN-... en-... en-...-an-na en-...-gal en-...-nun en-...-sze3 en-...-x-ni en-{d}... en-{d}amar-{d}suen-ra-ki-ag2-an-na en-{d}gu-la en-{d}inanna en-{d}nanna en-{d}nanna-{d}amar-{d}suen-ra-an-e-ki-ag2 en-{d}nanna-{d}amar-{d}suen-ra-ki-ag2 en-{d}nanna-{d}amar-{d}suen-ra-ki-ag2-... en-{d}nanna-ar-i3-de6 en-{d}nansze en-{d}nansze-ki-ag2 en-{mu}mu10:us2-sa2 en-{nu}nun en-{nu}nun-ga2 en-a en-a-gin7-dara3 en-a-har-a-zi-da en-a-ra-zu en-a2-nun en-abzu en-abzu-i3-sa6 en-abzu-ra en-aga-zi-an-na en-am en-am-gal en-am-gal-an-na en-am-gal-mah-an-na en-amasz-zi-an-na en-an-na en-an-na-ab en-an-na-ab-tum2 en-an-na-tum2 en-an-na-tum2-me en-an-ni en-ba-an-du7 en-ba-mu en-ba-u2-ul en-bara2 en-bi en-bu3-NE-ta en-da-gal en-da-gal-ka en-da-nun-... en-dag-ga-sze3 en-dam en-di-de3 en-dim2-gi8-sze3 en-dim2-gig{ki} en-dingir-mu en-dingir-mu-ka en-dingir-mu-sze3 en-dingir-mu-ta en-du en-du-du8 en-du-lum en-du11-ga-ni en-du3-mu-um en-du8-an-du en-du8-ba-du en-du8-da-ta en-du8-du en-du8-du-a en-du8-du-ba-ta en-du8-du-ka en-du8-du-me en-du8-du-sze3 en-du8-du-ta en-du8-du:ta en-du8-du8 en-dub-esz18-dar en-dub-la2 en-dumu-ma en-dur2 en-e en-e-gu3-ba-an-de2-gu-la en-e-gu3-ba-an-de2-tur en-e-gu3-ba-de2 en-e-ki-ag2 en-e-ki-ag2-ra en-e-ki-ag2-ta en-e-na-gu7 en-e-ne en-e-sag-e en-e2 en-e2-... en-e2-e-ba-du7 en-e3-e3 en-en en-en-e-ne en-en-e-ne-ka en-en-nu-lum-ma en-engar en-erin2-nun en-ga en-ga-ga en-ga-ga-me en-ga-ga-sze3 en-ga-ga-x en-ga-x en-ga2-a-ab-du en-ga2-la2-ka-a-sze3 en-ga6-ga6 ...-en-gal en-gal en-gal-{d}amar-{d}suen-ki-ag2 en-gal-an-na en-gal-du-du en-gal-du-du-da en-gal-du-du-ta en-gal-mah-an-na en-GAN-GAN en-gan-gan-x en-gesz-i3-ka-ag2-x en-gi en-gi-mu-um en-gi7 en-giri3-nu-du3-a en-gu-gu-la en-gu2-tuku en-ha-ma-ti en-he2-gal2 en-he2-gal2-du10-ga en-hi-... en-hi-li en-hi-li-pa3-da en-hi-li-su3 en-i-ti en-i3-... en-i3-kal-la-sze3 en-i3-kal-sze3 en-i3-li2 en-i3-li2-ta en-i3-lu en-i3-lu-ta en-i3-ma-ad en-i3-na-kal en-i3-na-kal-la en-i3-na-kal-la-ta en-ib2-gu2-e3 en-igi-ib2-zu en-igi-ni-ib2-zu en-igi-ni-ib2-zu-ta en-igi-ni-zu en-im-lum-ma-ka en-im-ma en-im-ta-x en-in-na-dan en-in-na-dan-ta en-inim-lal3 en-isz-x en-KA-... en-ka-ta en-KA-u5 en-kal-dim2{ki} en-kar en-kar2 en-kas4 en-ki en-ki-du10 en-ki-en-na-tum2-sze3 en-ki-ib-KI en-ki-ka en-ki-nu-nir{ki}-e en-ki-sze3 en-kisal-e-si en-kisal-e-x-si en-ku-ba-si en-ku-ku en-ku-li en-ku3 ...-en-kusz2 en-kusz2 en-kusz2-du3 en-kusz2-na4-ur5-gul en-kusz2-sza3-ga en-kusz2-u5 en-lagasz{ki}-e en-lagasz{ki}-e-ta en-lil2 en-lil2-a en-lil2-la2 en-lil2-ra en-lil2-zi-sza3-gal2-ta en-ma en-ma-tu en-mah en-mah-... en-mah-an-an en-mah-an-na en-mah-ga-an-na en-mah-gal en-mah-gal-an en-mah-gal-an-na en-mah-gal-an-na-sze3 en-mah-gal-an-na-ta en-mah-gal-gal-an-na en-mah-gal-sze3 en-mah-me-en-an-na en-mah:gal en-mah:gal-an-na en-me-du10-ga en-me-gi4 en-me-gi4-... en-me-gi4-usz en-me-kar en-me-mah-gal-an-na en-me-ni-na en-me-te-na en-me-te-na-ta en-me-zi-an-na en-me-zi-an-na-ta en-men-an-na en-mes-i3-li2 en-mi-...-gibil-si en-mi-esz18-dar en-mu en-mu-du10-ga en-mu-du10-ga-ni-sze3 en-mu-du10-x-... en-mu-ta en-mu10-us2-sa en-mu10-us2-sa2 en-mu10-us2-sa2-ta en-mur en-mur-bi ...-en-na en-na en-na-ab-tum2 en-na-AN en-na-ba en-na-gi7-in en-na-ka en-na-ke4 en-na-me en-na-na-an-ga-x en-na-sze3 ...-en-na-ta en-na-ta en-na-ti en-na-tum2 en-na-tusz-e-da-unu{ki} en-nam en-nam-{d}ma-lik en-nam-{d}suen en-nam-{d}szul-gi en-nam-{d}szul-gi-sze3 en-nam-be-li2 en-nam-i3-li2 en-nam-szita-{d}szul-gi-ke4 en-nam-szita-{d}szul-gi-ra-ke4 en-nam-szita-{d}szul-gi-ra-ke4-ba-gub en-nam-szita-{d}szul-gi-ra-ke4-gub-ba en-nam-szita4-{d}szul-gi-ke4-ba-gub en-nam-szita4-{d}szul-gi-ra-ke4-ba-gub en-nam-szita4-{d}szul-gi-ra-ke4-ba-gub-ba-sze3 en-ne en-ne-ne en-ne-nu-um en-ne-ta-na en-ne-x en-ne-zu en-ne2 en-ne2-... en-ne2-{d}la-az en-ne2-a en-ne2-a-na-gu7 en-ne2-a-ti en-ne2-da-a-gu-um en-ne2-ki-ag2-ra en-ne2-KU-tab-ba en-ne2-li2 en-ne2-lu en-ne2-lu-ta en-ne2-ma en-ne2-ma-ad en-ne2-ma-da-ad en-ne2-ma-ma en-ne2-ma-x-gi en-ne2-na-da en-ne2-na-dan en-ne2-szim en-ne2-szu-du7-a en-ne2-x en-ne2-x-ni en-ne2-x-x en-ni2-{d}nin-lil2 en-ni2-lum-ma en-nig2-... en-nim-ma en-nim-ma-da en-nir-gal2-an-na en-nir-zi-an-na en-nu en-nu-... en-nu-{d}nin-gesz-zi-da en-nu-a-a en-nu-bi-x-ni en-nu-da en-nu-ga2 en-nu-ga2-a en-nu-ga2-ba en-nu-ga2-me en-nu-ga2-sze3 en-nu-ga2-ta en-nu-gu-la-sze3 en-nu-ke4 en-nu-ke4-de3 en-nu-ke4-ne en-nu-lum en-nu-lum-ma en-nu-lum-ma-{d}nin-gesz-zi-da en-nu-lum-ma-{d}nin-gir2-su en-nu-lum-ma-ka en-nu-lum-ma-ka-sze3 en-nu-lum-ma-sze3 en-nu-lum-ma-ta en-nu-lum-ma-x en-nu-lum-ta en-nu-me en-nu-ne2-{d}amar-{d}suen-ra-ki-ag2 en-nu-sze3 en-nu-ta en-nu-ti en-nu-ug3-ga2-ka en-nu-um en-nu-um-{d}suen en-nu-um-mi-i3-li2 en-nu-un-ga2 en-nu-un-sze3 en-nu-x en-num-esz18-dar en-num2 en-num2-dingir en-num2-esz18-dar en-num2-i3-li2 en-num2-mi-li2 en-nun en-nun-... en-nun-{d}amar-{d}suen-ra en-nun-e en-nun-e-{d}amar-{d}suen en-nun-e-{d}amar-{d}suen-ki-ag2 en-nun-e-{d}amar-{d}suen-ra en-nun-e-{d}amar-{d}suen-ra-ki-ag2 en-nun-e-ki-{d}amar-{d}suen-ki-ag2 en-nun-e-ki-ag2 en-nun-e(KI)-{d}amar-{d}suen-ki-ag2 en-nun-ga2 en-nun-ga2-sze3 en-nun-gal en-nun-gal-{d}amar-{d}suen en-nun-gal-{d}amar-{d}suen-ki-ag2 en-nun-gal-{d}amar-{d}suen-ra-ki-ag2 en-nun-gal-an-na en-nun-gal-e-{d}amar-{d}suen-ra-ki-ag2 en-nun-gu-la en-nun-ki-me en-nun-na en-nun-na-{d}amar-{d}suen-ra-ki-ag2 en-nun-na-ka en-nun-na-sze3 en-nun-ne-{d}amar-{d}suen-ra-ki-ag2 en-nun-ne2 en-nun-ne2-{d}amar-{d}suen-e-ki-ag2 en-nun-ne2-{d}amar-{d}suen-ke4-ki-ag2 en-nun-ne2-{d}amar-{d}suen-ki-ag2 en-nun-ne2-{d}amar-{d}suen-ra-ki-ag2 en-nun-ne2-e-{d}amar-{d}suen-ra-ki-ag2 en-nun-ne2-ki-ag2 en-nun-sze3 en-nun-ta en-nun-TAG-ta en-nun-x en-nun:ga2 en-nun{nu} en-ra en-ra-asz en-ra-asz2 en-ra-ba-ni en-ra-bi2 en-ra-kal en-ru-ni en-sag en-se-ge4 en-si en-si-kal-la en-sza-lim en-sza3-ga-mu en-sza3-ga-na en-sza3-ga-na-a-kal-la en-sza3-ku3-ge en-sza3-ku3-ge-ta en-sza3-kusz2 en-sza3-ni ...-en-sze3 en-sze3 en-sze3-ta en-szesz en-szu en-szu-e-da en-ta en-ta-am3 en-tar-ga2-ta en-te en-te-bi en-te-na en-te-na-ka en-te-na-ka-ni en-te-na-sze3 en-te-ta en-te-te-an-na en-ti{ki} en-tu-de3 en-tum en-u2 en-u2-a en-u2-a-sze3 en-u2-a-ta en-u2-bi-szu-e en-u2-e-ta en-u2-me en-u2-mi en-u2-mi-a en-u2-mi-i3-li2 en-u2-mi-li2 en-u2-mi-za en-u2-ru en-u2-szim en-u2-szim-e en-u2-szim-e-ta en-u2-szim-ma en-u2-szim-ma-sze3 en-u2-ta en-u2-u2 en-u2-x en-u2-x-x en-u3-nu-gal-an-na en-u4-... en-u4-su3-ra en-u4-su3-sze3 en-u4-su3-ta en-ub-gal-an-na en-ubur-zi-an-na en-um en-um-... en-um-{d}... en-um-{d}iszkur en-um-{d}iszkur-ta en-um-{d}suen en-um-dingir en-um-e2-a en-um-esz18-dar en-um-i3-li2 en-um-i3-li2-me en-um-i3-li2-sze3 en-um-i3-li2-ta en-um-mi en-um-mi-a en-um-mi-i3-li2 en-um-mi-i3:li2 en-um-mi-li2 en-un en-un-ga2 en-unu-gal en-unu2-gal en-unu6 en-unu6-... en-unu6-an-na en-unu6-ga-{d}inanna en-unu6-gal en-unu6-gal-... en-unu6-gal-...-an en-unu6-gal-an-na en-unu6-gal-sze3 en-unu6-gal-ta en-unu6(TE)-gal en-unux(TE.MUSZ3)-gal en-unux(TE)-gal en-ur2-ku3-ge en-ur2-ku3-ge-ta en-uri3-gal en-uri3-gal-ka en-x en-x-... en-x-...-x en-x-ba-x en-x-ga-ni en-x-gal-an-na en-x-i3-li2 en-x-LAGAB en-x-sag en-x-x en-x-x-... en-x-x-di en-x-x-x en-za-gu en-za-ra en-za-um en-za-um-me en-za3 en-zabala3-sze3-{d}inanna en-zi en-zi-{d}en-lil2 en-zi-an-na en-zi-kalam-ma en-zi-mu en2 en2-e2-nu-ru en3 en3-bi en3-du en3-ha-mu-tar-re en3-mu en3-mu-ha-tar-re en3-mu-he2-tar-re en3-mu-na-mu-tar en3-mu-pa3-da en3-mu-x en3-na-gu-kur en3-na-mu-tar en6 en8 en8-bi en8-tar en8-tar-i3-li2 en8-za3-gir13 en8-za3-gir13-ta en8-za3-giri3-sze3 engar engar-{d}ka-szubur engar-{d}nin-gir2-su-ta engar-a-ni engar-ansze engar-ansze-ke4-ne engar-ba-ni engar-ba-zi engar-ba-zi-ta engar-banda3 engar-banda3-gu4 engar-banda3{da} engar-bi engar-bi-sze3 engar-bur2 engar-da ...-engar-du10 engar-du10 engar-du10-ga-sze3 engar-du10-lu2 engar-du10-sze3 engar-du10-ta engar-dumu engar-dumu-gu4-gur engar-e engar-e-ne engar-e-ne-ne-ta engar-e-ne-sze3 engar-e-ne-ta engar-e:ne engar-e3 engar-gesz-i3 engar-gesz-i3-ka engar-gesz-i3-ka-ke4-ne engar-gesz-i3-ka-me engar-gesz-i3-ka-sze3 engar-gesz-i3-ka-ta engar-gesz-i3-ke4-ne-ta engar-gesz-i3-me engar-gesz-i3-sze3 engar-gesz-i3-ta engar-gesz-ka engar-gi-zi engar-gi7 engar-gibil-du3-a-ka engar-gu-ka-ka engar-gu-ke4-ne engar-gu-la engar-gu-me engar-gu4 engar-gu4-suhub2 engar-ka engar-ka-me engar-kam engar-ke4 engar-ki-du10 engar-kun engar-MAN-ta engar-me engar-me-esz2 engar-ne engar-ne-sze3 engar-ne-ta engar-ra engar-ra-a engar-ra-me engar-re engar-re-ne engar-re-ne-sze3 engar-re-ne-ta engar-rex(HU)-ne-sze3 engar-sar engar-sze3 engar-ta engar-x engar-x-du engar-x-ta engar-zi engar-zi-da engar-zi-x engar:ke4 engar:ta engiz engur engur-a-ra-na engur-e-ki-ag2 engur-e-ki-tul2-ka engur-engur engur-gi4 engur-lal3-ab-zu engur-ra engur-ra-ke4 enku enku-da enku-ka enku-me enku-sze3 enku-ta enku(HA enku{ki} ensi ensi-sze3 ensi2 ensi2-... ensi2-asz ensi2-e ensi2-ensi2 ensi2-gal ensi2-gal-ta ensi2-GAN2-{d}en-ki ensi2-gu-la ensi2-ka ensi2-ka-a ensi2-ka-bi ensi2-ka-da ensi2-ka-ka ensi2-ka-ka-sze3 ensi2-ka-kam ensi2-ka-ke4 ensi2-ka-me ensi2-ka-sze3 ensi2-ka-sze3-am3 ensi2-ka-ta ensi2-ka-ta-am3 ensi2-kam ensi2-ke4 ensi2-ke4-me-esz2 ensi2-ke4-ne ensi2-ke4-ne-sze3 ensi2-ke4-ne-ta ensi2-ke4-sze3 ensi2-me ensi2-ra ensi2-ra-ta ensi2-sze3 ensi2-ta ensi2-x-ta ensi2(PA ensi2(PA-TE) ensi2(PA-TE)-ka ensi2(TE ensi2(TE-SI) ensi2(TE-SI)-ka ENxX ENxX-mu10-us2-sa2 ep ep-qu2-sza epig epir epir2 eq ...-er er er-...-NI er-i3-li2 er-ra er-ra-... er-ra-ne-sze3 er-ra-sa er-ra-x-id er-re-eb er-re-szum er-re-szum-ta er-szu2 er-szum ...-er-ta er-x-... er(NI) er11 er11-ra er11-ra-a er11-ra-ba-ni er11-ra-nu-id er11-sa12-rig7-nin-geszkim-zi er2 er2-... er2-am3 er2-ba-ni-kar2 er2-dingir er2-dingir-e er2-dingir-ka er2-dingir-sze3 er2-dingir-ta er2-dingir-x er2-du10-gal er2-du8 er2-du8-a er2-du8-a-ka er2-du8-e-ne er2-du8-me er2-du8-ta er2-dub-szen er2-e er2-gal2-sze3 er2-KA er2-kal-la er2-kar-ra er2-ki-gu-la er2-na er2-nigin2-na er2-ra er2-ra-na-da er2-re-eb er2-sar er2-su-a er2-su3 er2-su3-a er2-su3-a-ka-ni er2-te er2-te-a-me er2-x er2(IGI er2(IGI-A)-dingir er3 ...-er3-... er3-... er3-...-ta er3-{d}... er3-{d}amar-{d}suen er3-{d}ba-ba6 er3-{d}nanna er3-{d}nansze er3-{d}suen er3-{d}szara2 er3-{d}utu er3-ad-da er3-al-la-ka er3-ba-mu er3-da er3-da-a-tu er3-da-da er3-da-ke4 er3-da-ni er3-da-sze3 er3-da-ta er3-dam er3-dingir-ra er3-du10-sze3 er3-du3-a er3-dumu-sag er3-e-eb er3-e-eb-ra er3-e-eb-ta er3-e2-a er3-e2-ninnu er3-eb er3-eb-ri er3-eb-ri2-ba-tal er3-eb-ta er3-GAN-gir2-su{ki} er3-gi-na er3-gu-ka-ka er3-gu-ka-ka-sza er3-hu er3-hu-la er3-hu-la-ta er3-hu-um er3-hul3-la er3-iszkur er3-kal-la er3-lal3-e er3-lu2-du10-ga er3-lugal er3-me er3-mu er3-pa2-dan er3-pa2-dan-ta ...-er3-ra er3-ra er3-ra-... er3-ra-{d}lamma er3-ra-{d}suen-ta er3-ra-a er3-ra-a-ta er3-ra-a-tu er3-ra-an-ba-ni er3-ra-an-dul3 er3-ra-ba-asz-ti er3-ra-ba-dan er3-ra-ba-du11 er3-ra-ba-li-tum er3-ra-ba-ni er3-ra-ba-ni-ta er3-ra-bi2 er3-ra-da-a-du er3-ra-da-an er3-ra-dan er3-ra-dan-e er3-ra-dan-sze3 er3-ra-dan-ta er3-ra-di-x-x er3-ra-dingir er3-ra-dingir-ka er3-ra-ga-sir2 er3-ra-ga-sze-er er3-ra-ga-szi-ir er3-ra-gag er3-ra-gal er3-ra-gar3 er3-ra-GIN2 er3-ra-gu2-ra-ad er3-ra-gul-ti er3-ra-ha-bi-it er3-ra-ki-ib-ri2 er3-ra-lugal er3-ra-ma-lik er3-ra-ma-ma er3-ra-ma-x er3-ra-mu-da er3-ra-na-da er3-ra-na-dan er3-ra-ni-i3-sa6 er3-ra-nu-da er3-ra-nu-ib er3-ra-nu-id er3-ra-nu-id-e er3-ra-nu-sar er3-ra-nu-ur er3-ra-pa er3-ra-pa-tum er3-ra-pa2-dan er3-ra-qu2-ra-ad er3-ra-sar er3-ra-sza er3-ra-szum er3-ra-szum-ka-sze3 er3-ra-tu-sig4 er3-ra-ur er3-ra-ur-... er3-ra-ur-sag er3-ra-ur-sag-ga2 er3-ra-x er3-ra-x-... er3-ra-x-ta er3-ra-x-x er3-ra-zi-num2 er3-re-... er3-re-a er3-re-bu-um er3-re-dan er3-re-eb er3-re-eb-szum er3-re-eb-ta er3-re-eb2 er3-re-esz er3-re-la-da-ra er3-re-szu er3-re-szu-um er3-re-szum er3-re-szum2 er3-re-ur-sag er3-rex(HU)-eb er3-ri-ib er3-ri-ta er3-ri-zu er3-sa-ra-HI er3-si-AN-ta er3-si-bil er3-su3-a er3-sze3 er3-szu-ti-dingir er3-szum-ti-dingir er3-ta er3-tam-ma er3-tum-il-szu er3-tur-ra er3-usz-bu-um er3-x-szu-{gesz}x er3-za-... er3-zi er3-zi-um er3-zu er3-zu-dan-ta eri11 eridu eridu-gesz{ki} eridu{ki} eridu{ki}-ga eridu{ki}-kam eridu{ki}-sze3 eridu{ki}-ta ERIM erim2 erim2-ak erim2-DU-bi-ne erim2-e erim2-gal2 erim2-gi-gi-gi{ki} erim2-gi-gi-na{ki} erim2-ma erim2-me erim2-ze2-ze2 erim2-ze2-ze2-na erim2-ze2-ze2-na{ki} erim2-ze2-ze2-zi-na erim2(NE erim2(RU erim2(RU) erim2{ki}-ka erim2{ki}-ta erim4 erin erin-a erin-bi erin-da erin-da-dingir erin-da-dingir-ra erin-da-dingir-ta erin-da-ke4 erin-da-me erin-da-ni erin-da-ta erin-gaba erin-gal-gal erin-kal erin-KU-sze3 erin-KU-sze3-ta erin-KU-sze3-x erin-na-bi erin-na-sze3 erin-nir erin:na erin{ki} erin2 erin2-... erin2-bi erin2-da erin2-dab5-sze3-ta erin2-e erin2-e-ne erin2-e2 erin2-esz3 erin2-gal erin2-gal-gal erin2-gi-zi-me erin2-ka erin2-kam erin2-ke4 erin2-me erin2-na erin2-na-a-sze3 erin2-na-bi erin2-na-bi-me erin2-na-ka erin2-na-ke4 erin2-na-ke4-ne erin2-na-me erin2-na-sze3 erin2-na-ta erin2-ne-da erin2-ne2 erin2-sa6-ga erin2-sza3-gu4 erin2-sze3 erin2-ta erin2-tur erin2-tur-sze3 erin2-tur-tur erin2-tur-tur-me erin2-x-sze3 erin2-zi erin2(UD) erinx(KWU896) erinx(KWU896)-bi erinx(KWU896)-dab5-sze3 erisz erisz2 erisz2{ki} es es2 es3 es3-a-ab-du ...-es3-du es3-sa-du2 ...-es3-sa2 es3-sa2 es3-sa2-... es3-sa2-ab-du es3-sa2-ke4-ne es3-sa2-la-x es3-sa2-ta esi esir esir2 esir2-a esir2-asal2 esir2-bi esir2-da esir2-e esir2-ge6-... esir2-IL2 esir2-ka esir2-ra esir2-sze3 ESZ esz esz-a-bi ...-esz-am3 esz-am3 esz-am3-ta esz-bar-kin esz-da ...-esz-dar esz-dar-al-szu esz-dar-dingir-szu esz-dar-il-szu esz-dar-im-ti esz-dar-iri-x esz-dar-nu-ri esz-dar-um-mi esz-esz-... esz-ga-ad-da esz-kam esz-ku-ru esz-ku-ru-um esz-me-{d}suen esz-me-dar esz-me-i3-dar esz-NE-ni esz-NE-ni-tug2 esz-sza esz-sza-sze3 esz:sza esz18 esz18-bar esz18-bar(DISZ) ...-esz18-dar esz18-dar esz18-dar-... esz18-dar-...-gi esz18-dar-al-su esz18-dar-al-su2 esz18-dar-al-szu esz18-dar-al-szu-ra esz18-dar-ba-lik esz18-dar-bi2-tum esz18-dar-da esz18-dar-dan esz18-dar-dan-na esz18-dar-dan-na-at esz18-dar-dingir-szu esz18-dar-dingir-szu-ta esz18-dar-i3-li2 esz18-dar-i3-li2-szu esz18-dar-il-szu esz18-dar-il6-su esz18-dar-il6-szu esz18-dar-im-ti esz18-dar-ki-in esz18-dar-la-ba esz18-dar-ma-lik esz18-dar-mi esz18-dar-mi-hi esz18-dar-mi-tum esz18-dar-nu-id esz18-dar-nu-ri esz18-dar-ra-ni esz18-dar-ra-x esz18-dar-sza esz18-dar-ta2-ra-am-{d}isz-bi-er3-ra esz18-dar-tu-kul2 esz18-dar-tu-kul2-ti esz18-dar-um-me esz18-dar-um-mi esz18-dar-um-mi-a esz18-dar-um-mi-sze3 esz18-dar-x-szu esz2 esz2-da ...-esz2-dam esz2-dam esz2-dam-ke4 esz2-dam-ki-na esz2-dam-ta esz2-dim2 esz2-e esz2-esz2 esz2-gar3 esz2-gar3-sze3 esz2-giri17 esz2-giri17-sze3 esz2-ka esz2-la2 esz2-la2-bi esz2-la2-tum esz2-mah esz2-mah-bi esz2-masz-szesz esz2-mu esz2-nun-na{ki} esz2-sar-... esz2-zi esz2-zi-sza3-gal2 esz3 esz3-... esz3-{d}nansze-da-hi-li-e-gar-ra esz3-{d}nigar-ba-ni esz3-{d}szara2 esz3-a esz3-am esz3-am3 esz3-am3-ta esz3-bar-su3 esz3-bur esz3-didli esz3-didli-me esz3-du10-ga esz3-e esz3-e-ka esz3-e-ki-ag2 esz3-e-ki-ag2-ka-asz esz3-e-ki-ag2-sze3 esz3-e-ki-ag2-ta esz3-esz3 esz3-esz3-a esz3-esz3-asz esz3-esz3-asz-sze3 esz3-esz3-e esz3-esz3-kam esz3-esz3-sze3 esz3-esz3-ta esz3-gar3 esz3-gi esz3-gi-a esz3-gi-na esz3-gi4-am3 esz3-gi4-um esz3-he2-gal2 esz3-ki-ag2 esz3-ki-bi esz3-ki-du10 esz3-ki-du10-kam esz3-ki-gi-na ...-esz3-ku3-ga esz3-ku3-ga esz3-lam esz3-lam-sze3 esz3-lam-x esz3-me esz3-nun-na{ki} esz3-nun-na{ki}-sze3 esz3-nun-na{ki}-ta esz3-nun{ki} esz3-nun{ki}-ta esz3-sa6 esz3-sza-du-ni esz3-sze3 esz3-ta esz3-ta-... esz3-ta-ab-e3 esz3-ta-gur-ra esz3-ta-mu-zu esz3-ta-sa6-ga esz3-ta-su-sa6-ga esz3-ta-szu-a esz3-ta-szu-sa6 esz3-ta-szu-sa6-... esz3-ta-szu-sa6-ga esz3-x esz3{ki} esz5 esz5-ab-ba esz8 esza esza-bi esza-da esza-sze3 esza-ta esza(TIR) esztub esztub-asz eur ez ...-ezem ezem ezem-... ezem-...-kam-du ezem-...-x ezem-{d}... ezem-{d}...-sze3 ezem-{d}amar-{d}suen ezem-{d}amar-{d}suen-ka ezem-{d}amar-{d}suen-ta ezem-{d}amar-suen ezem-{d}amar-suen-ka ezem-{d}an-na ezem-{d}ba-ba6 ezem-{d}ba-ba6-... ezem-{d}ba-ba6-sze3 ezem-{d}ba-ba6-ta ezem-{d}dumu-zi ezem-{d}dumu-zi-da ezem-{d}dumu-zi-ka ezem-{d}dumu-zi-sze3 ezem-{d}dumu-zi-ta ezem-{d}dumu-zi-x-x ezem-{d}dumu:zi ezem-{d}gilgamesx(BIL3.GA.MES)(BIL3-GA)-ka ezem-{d}inanna ezem-{d}li9-si4 ezem-{d}li9-si4-na ezem-{d}li9-si4-na-ta ezem-{d}li9-si4-sze3 ezem-{d}li9-si4-sze3-ta ezem-{d}li9-si4-ta ezem-{d}lugal-e2-musz3 ezem-{d}me-ki-gal ezem-{d}me-ki-gal2 ezem-{d}me-ki-gal2-e ezem-{d}me-ki-gal2-ka ezem-{d}me-ki-gal2-ke4 ezem-{d}me-ki-gal2-la ezem-{d}me-ki-gal2-sze3 ezem-{d}ne3-eri11-gal ezem-{d}nin ezem-{d}nin-a-zu ezem-{d}nin-a-zu-sze3 ezem-{d}nin-a-zu-ta ezem-{d}nin-mug ezem-{d}nin-mug-ta ezem-{d}nu-musz-da ezem-{d}pa4-u2-e ezem-{d}su4-an-na ezem-{d}szu-{d}suen ezem-{d}szu-{d}suen-sze3 ezem-{d}szu-{d}suen-ta ezem-{d}szu-en3 ezem-{d}szu{d}suen ezem-{d}szuba3-nun-na ezem-{d}szul-gi ezem-{d}szul-gi-... ezem-{d}szul-gi-ra ezem-{d}szul-gi-ra-ka ezem-{d}szul-gi-ra-sze3 ezem-{d}szul-gi-ra-ta ezem-{d}szul-gi-sze3 ezem-{d}szul-gi-ta ezem-{d}x ezem-{d}x-x ezem-a-a ezem-a-bi ezem-a-bu-um ezem-a-bu-um-ma ezem-a-bu-um-ma-sze3 ezem-a-dara4 ezem-a-ga ezem-a-na ezem-an ezem-an-na ezem-an-na-ka ezem-an-na-sze3 ezem-an-na-ta ezem-an-nu-ru ezem-ba-ba6 ezem-da ezem-da-da ezem-da-me ezem-da-sze ezem-da-sze3 ezem-dingir-ti ezem-dumu-zi ezem-e-lu-num2-{d}ne3-eri11-gal ezem-ezem ezem-gal ezem-gur-buru14 ezem-iti-{d}li9-si4 ezem-ka ezem-KIN ezem-li9-si4 ezem-ma ezem-ma-ab-e3 ezem-ma-da ezem-ma-ka ezem-ma-ka-ka ezem-ma-sze3 ezem-ma2 ezem-ma2-an-na ezem-mah ezem-mah-sze3 ezem-mah-ta ezem-me ezem-me-gi8-gal2 ezem-me-ki-gal2 ezem-me-ki-gal2-e ezem-me-ki-gal2-ke4 ezem-me-ki-gal2-la ezem-me-ki-gal2-la-us2-sa ezem-me-ki-gal2-sze3 ezem-me-ki-gal2-ta ezem-mu ezem-mu-sze3 ezem-nig2-sag-e ezem-nin-a-zu ezem-nin-mug ezem-pa-e3 ezem-sar ezem-sze3 ezem-szul-gi ezem-szul-gi-sze3 ezem-ta ezem-x ezem-x-... ezem-x-mu ezem-x-x ezem-x-x-da ezem-x-x-mu-... ezem-zu ezem(BAD3) EZENxKAR2 EZENxX EZENxX{ki}-sze3 ...-ga GA ga ga-... ga-...-ka ga-...-ki-na ga-{gesz}rig2 ...-ga-a ga-a ga-a-a ga-a-bi ga-a-du ga-a-du3-a ...-ga-a-ga ga-a-ga ga-a-ga-a ga-a-ga-a-ta ga-a-ga-ga-a-ta ga-a-ga-ma ga-a-ga-mu ga-a-ga-na-ka ga-a-gi ga-a-gi4 ga-a-kal-la ga-a-lugal-ta ...-ga-a-lum ga-a-mu ga-a-ni ga-a-num2 ga-a-num2-ma ga-a-szub ga-a-ta ga-a-ta-ab-tak4 ga-a-ti ga-ab-da-be2-nam ga-ab-dag ga-ab-du11 ga-ab-e3 ga-ab-gi-bi ga-ab-lu-lu ga-ab-su ga-ab-szu-um{ki} ga-ab-ta-tur ga-ab-us2 ga-ad-da-du ga-ad-ma-nu-um ga-ag2 ga-ag2-ga2 ga-ag2-ga2-de3 ga-al-ma-ti ...-ga-am ga-am-bi ga-am-bi2-zum ga-am-ma ga-am-NI-NE ga-am3 ga-am3-ta-e3 ...-ga-an ga-an-da ga-an-du8 ga-an-ga2 ga-an-na-ab-sa2 ga-an-na-ab-szum2-mu ga-an-na-da-ab-sa2 ga-an-nu-um ga-an-num2 ga-an-sur-ra ga-an-ti-il ga-an-x-x-x-x-ta ga-an-za ga-an-za-x ga-an-zu-um ga-ar-ta2{ki} ga-ar{sar} ga-ar3 ga-ar3-bi ga-ar3-ra ga-ar3-ta ga-ar3-UD@g ga-ar3(HI) ga-ar3(KI) ga-asz2-ra-ak ga-az ...-ga-ba ga-ba ga-ba-... ga-ba-ab-dab5 ga-ba-an-kux(KWU147) ga-ba-ba ga-ba-da-an-ti ga-ba-du ga-ba-lum ga-ba-re ga-ba-su2-um ga-bi ga-bi-na-gu ga-bi-tum-ta ga-bi2-gi ga-bu-ni-ta ga-bu-su-um ga-bu-um-gu-x ga-bu3(KA)-um ga-da ga-da-a ga-da-ad-... ga-da-am ga-da-bi ga-da-ra-an ga-da-ra-ni ga-dab5 ga-dab5-dab5 ga-dim2 ...-ga-du ga-du ga-du-mu ga-du-sza-na-um ga-du-sze3 ga-du-x ga-du-x-... ...-ga-du10 ga-du3 ga-dul9 ga-dun-zi-mu ga-e ga-esz ga-esz-a ga-esz-a{ki} ga-esz-sza ga-esz-sza{ki} ga-esz-sze3 ga-esz-ta ga-esz{ki(DI)} ga-esz{ki} ga-esz{ki}-a ga-esz{ki}-ka ga-esz{ki}-ka-sze3 ga-esz{ki}-me ga-esz{ki}-sze3 ga-esz{ki}-ta ga-esz5 ga-esz5{ki} ga-esz5{ki}-a ga-esz5{ki}-ka ga-esz5{ki}-sze3 ga-esz5{ki}-ta ga-esz8 ga-esz8-sze3 ga-esz8-ta ga-esz8{ki} ga-esz8{muszen} ...-ga-ga ga-ga ga-ga-... ga-ga-a ga-ga-a-me ga-ga-ar-tum ga-ga-de3 ga-ga-e3 ga-ga-lum ga-ga-me ga-ga-mu ga-ga-na-a ga-ga-NI ga-ga-NI-x ga-ga-ra ga-ga-ra-a ga-ga-ra-a-sze3 ga-ga-ru-um ga-ga-ta ga-ga-tum ga-ga-x ga-ga-zu ga-ga2 ga-gaz ga-gi-ta ga-gi4-a ga-gid2 ga-gid2-de3-de3-en ga-gid2-sze3 ga-gu-gu-tum ga-gu-tum ga-gu7 ga-gub ga-hul ga-IL2 ga-IL2-me ga-IL2-sze3 ga-IL2-ta ga-ka ...-ga-ka-zi ga-ka{ki}-me ga-kas4 ...-ga-ki-bi ga-ki-gal ga-ki-si-im-ma ga-ku-li ga-la ga-la-a ga-la-ab-e2-a ga-la-ah ga-la-at ga-la-bi ga-la-du ga-la-e ga-la-la ga-la-ta ga-la-tum{ki} ga-la-tum{ki}-me-esz2 ga-la2 ga-lam ga-lam-ku3 ...-ga-lam-ma ga-lam-ma ga-lam-ma-sze3 ga-lam-ta ga-li ga-li-am3 ga-li-tum ga-li2 ga-li2-a-... ga-li2-a-ta ga-li2-a-tum ga-li2-tum ga-li2:a-tum ga-lu-ga-ar ga-lu-hu-ul-ga ga-lu-ra ga-lu-tum ga-lu5 ga-lu5-da ga-lum ga-ma-a ga-ma-la ga-mah-du ga-mar ga-mi-lum ga-mi-sza-ru-um ...-ga-mu ga-mu ga-mu-de6-bi2 ga-mu-ra-ab-de6 ga-mu-ra-an-du11 ga-mu-ra-de6 ga-mu-ta ga-na ga-na-... ga-na-a ga-na-ab-bala ga-na-ab-du11 ga-na-ab-gi ga-na-ab-la2 ga-na-ab-su ga-na-ab-szum2 ga-na-ab-zi ga-na-an-na ga-na-bi2-du11 ga-na-da-du-e ga-na-du ga-na-lum ga-na-na ga-na-na-a ga-na-na-tum ga-na-ni ga-na-ni-im ga-na-tar ga-na-ti ga-na-za ga-na-zi ga-nag ga-nam ga-NE ga-NE-(x) ...-ga-ni ga-ni ga-ni-du3 ga-ni-e ga-ni-ir ga-ni-ke4 ga-ni-KU-da ga-ni-ni ga-ni-ni-tum ...-ga-ni-ta ga-ni-ta ga-ni-za ga-nu11{muszen} ga-nu11{muszen}-sze3 ga-pu-pu ...-ga-ra ga-ra ga-ra-a ga-ra-a-ga2-ar ga-ra-ab-su ga-ra-ab-szum2 ga-ra-ab-szum2-bi ga-ra-ab-szum2-ma ga-ra-an ga-ra-an-da ga-ra-an-de6 ga-ra-an-gi4 ga-ra-da-du ga-ra-da-du2 ga-ra-du ga-ra-ga-ra-a ga-ra-la2 ga-ra-na ga-ra-NE ga-ra-szum2 ga-ra-tab ga-ri-dingir ga-ri-dingir-ta ga-ri-in-na ga-ri{ki} ga-ri2-dingir ga-ri2-dingir-e ga-ri2-dingir-ta ga-ri2-na ga-ri2-ni-ta ga-ri2-sze3 ga-rig2 ga-rig7 ga-ru-um ga-sa6-ga ga-sa6-ga-mu ga-sa6-ga-sze3 ga-sag{ki}-me ga-ses-sze3 ga-si-ir-ma ga-su-a-num2 ga-su-su ga-sur-ra ga-sur-ra-me ga-sur-ra-ni ga-sur2-ra-ke4-ne-sze3 ga-sza ga-sza3-ru-um{ki} ga-sze ga-sze-a ga-sze-a-da ga-sze-a-sze3 ga-sze3 ga-szex(SIG7) ga-szex(SIG7)-a ga-szex(SIG7)-bi ga-szid-da-du ga-szu ga-szu-kal-tum ga-szub ...-ga-ta ga-ta ...-ga-ta-x ga-tar{ar} ...-ga-ti ga-ti ga-ti-a ga-ti-e ga-ti-e-me ga-ti-e-sze3 ga-ti-e-ta ga-ti-la-sze3 ga-ti-le ga-ti-le-ta ga-ti-le2 ga-ti-lum ga-ti-ta ga-tug2 ga-tum ga-UD@g ga-UD@g-bi ga-uh3 ga-x ga-x-... ga-x-...-ta-x ga-x-{d}suen ga-x-a ga-x-sze3 ga-x-ta ga-x-tum ga-x-x ga-x-x-x ga-za ga-za-a ga-za-an-bi ga-za-bi-me ga-za-ga2 ga-za-mu ga-za-mu-sze3 ga-za-PI ga-za-ru-um ga-za-za ga-za:PI ga-zah3-me ga-zi ga:esz8 ga:esz8-sze3 ga:esz8-ta ga:esz8{sar} ga:esz8{sar}{ki} ga(ARAD) ga(BI) ga(DA) ga(SZA) ga(SZE3) GA) ...-ga{ki} {ga}ga6-ga2 {ga}garig2 ...-ga2 GA2 ga2 GA2-... ga2-... GA2-{gesz}i3-szub ga2-a ga2-a-kam ga2-a-kam-ta ga2-a-ke4-esz2 ga2-a-ku-lu2-ru ga2-a-mu10-dim2-e2 ga2-a-ni ga2-a-szar GA2-am3 ga2-ansze ga2-ar ga2-ar-ba-a ga2-ar-gu7 ga2-ar-sa-a GA2-ar-tu-i3-sa6 ga2-asz2 ga2-at-i3-li2 ga2-ba ga2-ba-a ga2-bi ...-ga2-da ga2-da ga2-da-a-ta ga2-da-nu-um-ta GA2-dub-gi-sza ga2-e ga2-e-me ga2-e-ti-sze3 ga2-e2-... ga2-e2-gal{ki} ga2-e2-sze3-he2-ti ga2-engur-bu-ta ga2-ezem-x-ma-babbar2 ga2-ga-... ...-ga2-ga2 ga2-ga2 ga2-ga2-... ga2-ga2-a ga2-ga2-ba ga2-ga2-bi ga2-ga2-da ga2-ga2-dam ga2-ga2-dam-me ga2-ga2-de ga2-ga2-de3 ga2-ga2-e ga2-ga2-ke4 ga2-ga2-me ga2-ga2-me-esz2 ga2-ga2-ra ga2-ga2-ta ga2-gal2 ga2-ge6-ta ga2-geme2 ga2-gesz ga2-gi ga2-gi4-a ga2-gi4-a-ka ga2-gi4-a-ni ga2-gi4-ta ga2-gin7-du10 ga2-kam ga2-kam-sze3 ga2-ke4-esz2-he2-ti GA2-KU-ka-sze3 ga2-la ga2-la-a ga2-la-am3 ga2-la2 ga2-la2-sar ga2-nam-ga2-x-NE ga2-ni ga2-ni-ab-ba-na ga2-ni-x-x-x ga2-nun ga2-nun-a ga2-nun-bi ga2-nun-da ga2-nun-da-ga ga2-nun-e ga2-nun-ga2 ga2-nun-ka ga2-nun-mah ga2-nun-mah-ka ga2-nun-mah-ta ga2-nun-me ga2-nun-na ga2-nun-na-ka ga2-nun-na-ke4-ne-ta ga2-nun-na-me ga2-nun-na-sze3 ga2-nun-na-ta ga2-nun-na(KI) ga2-nun-na{ki}-ta ga2-nun-sze3 ga2-nun-ta ga2-nun-x-ta ga2-ra ga2-ra-a ga2-ra-am3 ga2-ra-ba ga2-ra-bi ga2-ra-da ga2-ra-dam ga2-ra-ka ga2-ra-ni ga2-ra-sze3 ga2-ra-ta ga2-ri ga2-ri-in-ke4-NE ga2-ri-na ga2-ri-na-ke4-NE ga2-ri-na-lu-de3 ga2-ri2-na GA2-sar ga2-sug-ge-hu-ra GA2-sze3 ga2-te-lum-isz-nu ga2-tug2-du8-ta ga2-tum3-du10 ga2-udu ga2-udu-ka ga2-udu-sze3 ga2-udu-ta ga2-udu-ur4 ga2-x ga2-x-da ga2-x-ra ga2-x-x ga2-za ga2-za-ta ga2-zi ga2-zi-gum2 ga2(E2) ga2(GISZ) ga2(LAGAB) {ga2}gal2 {ga2}gal2-la {ga2}gar {ga2}gar-asz {ga2}gar-ra {ga2}gar-ra2 {ga2}gar-ta {ga2}gar{ar}-kam GA2@s GA2xBU GA2xBU-KUM GA2xGIR3 GA2xME GA2xME-u2 GA2xSZU GA2xSZU-{gesz}tir-ta GA2xX GA2xX-da GA2xX-e2 ga6 ga6-... ga6-bi ga6-dam ga6-de3 ga6-ga2 ga6-ga2-de3 ga6-ga2-lu2-ni ga6-ga2-me ga6-ga2-sze3 ga6-ga2-ta ga6-ga6 ga6-ga6-da ga6-ga6-de3 ga6-ga6-e3 ga6-ga6{ga} ga6{ga} gab GAB ...-gab-nu-um{ki} GAB) gab2 gab2-... gab2-ba{ki} gab2-da-du gab2-da-du-ta gab2-dan6-me gab2-durunx(KU.KU) gab2-durunx(KU.KU)-ta gab2-gab2 gab2-gab2-bu-ni gab2-gi-bi gab2-gi-bi-im gab2-gi-in gab2-gi-na gab2-gi-ne-em gab2-IL2 gab2-im-me gab2-la-asz{ki} gab2-la2 gab2-la2-a gab2-lu-lu gab2-ra gab2-ra-me gab2-ra-ne-sze3 gab2-ra-sze3 gab2-sa2 gab2-sar gab2-ti-x gab2-tusz gab2-us2 gab2-us2-a-sze3 gab2-us2-bi gab2-us2-e gab2-us2-e-ne gab2-us2-me gab2-us2-sa gab2-us2-sze3 gab2-x gab2-x-na-ka gab2(BA) gab2(DA) gab3 gab3-{ga}gaba-ri gaba gaba-... gaba-...-GAN gaba-a gaba-a-... gaba-a-x-la-ta gaba-ambar-ga gaba-apin-ba-zi gaba-asz gaba-ba-a gaba-ba-am3 gaba-bala-a gaba-bi gaba-dab5-er2-ir-x gaba-dingir-ta gaba-DISZ gaba-e2-lugal gaba-e3 gaba-ga gaba-gal2 gaba-gid2 gaba-gid2-da gaba-i7 gaba-ka gaba-ka-{d}ba-ba6 gaba-kar gaba-kar-ka-ta gaba-kin gaba-me gaba-munus-ni gaba-na gaba-na-a gaba-ni gaba-nita-ni gaba-ri gaba-ri-{d}en-ki gaba-ri-a gaba-ri-bi gaba-ri-dam gaba-ri-nu-tuku gaba-sug-ga gaba-szu-gar ...-gaba-ta gaba-ta gaba-tab gaba-tab-bi gaba-temen-ka gaba-x gaba-x-x-an-ka gaba-zalag-ga gabar gada gada-a gada-a-dab6 gada-ba gada-bi gada-ka gada-ke4-ne-ta gada-mah gada-na gada-sze3 gada(SIG2) ...-gag GAG gag gag-bi gag-ga gag-ga-mu gag-gu-la-tum{ki} gag-gu-la2-sze3 gag-IL2 gag-KA gag-mi{ki} gag-mi{ki}-me gag-nu-tuku gag-sal4 gag-si-nam gag-si-sa2 gag-si-sa2-bi gag-sikil gag-su-um gag-tim gag{zabar} ...-gal gal gal-...-sze3 gal-...-x gal-a ...-gal-an-na gal-an-na gal-bi gal-bi-gal-sze3 gal-bi-im gal-bu-um ...-gal-dam gal-du8-sze3 gal-e gal-ga gal-ga2 gal-gal gal-gal-e-ne gal-gal-e-ne-ka gal-gal-e-ne-ke4 gal-gal-ka gal-gal-kam gal-gal-ke4 gal-gal-ke4-ne gal-gal-ke4-ne-sze3 gal-gal-la gal-gal-la-ka-sze3 gal-gal-la-ni ...-gal-gal-me gal-gal-me gal-gal-ne-sze3 gal-gal-sze3 gal-gal-ta gal-gal-x-NI gal-gesztu gal-gi4-a gal-gu-la gal-ka gal-ka-ka gal-ka-sze3 ...-gal-kam gal-kam gal-ki gal-ku5 ...-gal-la gal-la gal-la-a gal-la-a-ta gal-la-bi gal-la-gir gal-la-ka gal-la-na gal-la-ta gal-LAGAB gal-lum ...-gal-me gal-me gal-ni-ta gal-su-ke4 gal-su-um-bu3-ul-sze3 gal-sze gal-sze3 gal-ta gal-tab-bu-um gal-ti-a-ta gal-tu gal-tur ...-gal-x gal-x-ki gal-zu-bi gal-zu-da-bu3-ul-szu-sze3 gal-zu-da-bu3-x gal-zu-da-ri-bu3 gal-zu-da5-bu3-ul-si-in gal-zu-da5-bu3-ul-szu gal-zu-lu-lu gal-zu-mun-ti gal:sukkal gal(GIR3) gal(ME) gal{uruda} ...-gal2 gal2 gal2-... gal2-...-e gal2-a gal2-am3 gal2-bi ...-gal2-e-ne gal2-gal2 gal2-gal2-la ...-gal2-la gal2-la gal2-la-ag2 gal2-la-am3 gal2-la-bi gal2-la-ka gal2-la-ni ...-gal2-la-sze3 gal2-la-sze3 gal2-la-ta gal2-le gal2-me gal2-sze3 gal2-ta-am3 gal2-tum gal2(LU) gal2(NIR) gal4 gal4-la-a-ni gal5 gal5-la-a gal5-la2 gal5-la2-a gal5-la2-e gal5-la2-gal gal5-la2-gal-kam gal5-la2-gal-ke4 gal5-la2-gal-sze3 gal5-la2-gal-ta gala gala-a gala-da gala-e gala-e-ne gala-e-ne-ra gala-ka gala-ke4 gala-ku3 gala-mah gala-mah-sze3 gala-me gala-ne-ta gala-sze3 gala-ta gala-x gala(NI gala(NI-KU) GALAM galam GAM gam GAM-bur GAM-e-de3 GAM-EDIN GAM-ga gam-gam gam-gam-a-bi gam-gam-bi gam-gam-ma gam-gam-ma-bi gam-gam-ma-tum gam-gam-ta gam-gam{muszen} gam-ma gam-ma-ka gam-ma-ka-sze3 gam-sza{ki}-me gam-ta gam2 gam3 gam3-gam3{muszen} gamun gamun2 ...-GAN ...-gan GAN gan GAN-bi gan-dab5 ...-GAN-e gan-ga2 gan-gan gan-gan-e3 gan-gan-e3-ta gan-gan-ka gan-gan-mu-e3 gan-gan-ne2 gan-gan-pa-e3 gan-gan-ud-e3 gan-gan-x gan-na gan-na-a-a gan-sze3 gan(TAG) gan(TUM) GAN2 gan2 GAN2-... GAN2-...-{d}szara2 GAN2-{d}nin-dar-a GAN2-{d}utu-mu GAN2-{gesz}ab-ki-szah2 GAN2-{gesz}asal GAN2-{gesz}asal2 GAN2-{gesz}banszur GAN2-{gesz}silig GAN2-{gesz}szinig GAN2-{gesz}szinig-pa5 GAN2-a GAN2-alal GAN2-alan GAN2-am3 GAN2-ansze GAN2-ba GAN2-banszur GAN2-bi GAN2-bu-x-x GAN2-da GAN2-dadag-ga GAN2-dub-sze3 GAN2-durux(U3)-szub-ba GAN2-e-gi4-lu GAN2-en-nu GAN2-ga GAN2-gal GAN2-GAN2 GAN2-gin7 GAN2-giri3-u3-a-a GAN2-gu GAN2-gu-la GAN2-gu-la-sze3 GAN2-gu-la-ta GAN2-gu4 GAN2-gu4-bi GAN2-gu4-e GAN2-gu4-kam GAN2-gu4-suhub2 GAN2-gu4-ta GAN2-ka GAN2-ka-a GAN2-kam GAN2-ki-ta GAN2-ku-mul GAN2-ku3 GAN2-lu2-{d}si-sa2 GAN2-lu2-{d}szara2 GAN2-lu2-pa3-da GAN2-lugal GAN2-lugal-iti-da GAN2-lugal-iti-da-ke4 GAN2-mah GAN2-mah-sze3 GAN2-mah-ta GAN2-mah-ta-du2-a GAN2-masz GAN2-masz-sze3 GAN2-masz-ta GAN2-masz{ki} GAN2-masz2 GAN2-na GAN2-nisaba GAN2-pesz-sig7-sze-lu GAN2-sag-ne GAN2-si-mu-ra GAN2-su3 GAN2-SZE3 GAN2-sze3 GAN2-SZE3{sar} GAN2-ta GAN2-ta-a GAN2-ta-am3 GAN2-ta(GUR8) GAN2-tur GAN2-tur-ta GAN2-ur-e2 GAN2-ur-gu GAN2-ur-gu-ka GAN2-ur-gu-la GAN2-ur-gu-sze3 GAN2-ur-gu-ta GAN2-ur-ta GAN2-x GAN2-x-gu4 GAN2-zi GAN2-zi-sze3 GAN2-zi-ta GAN2(DU) GAN2(DU)-ta GAN2(E2) GAN2(E2)-gu4 GAN2(E2)-ta ganba ganun ganun-a ganun-bi-gesz ganun-sze3 ganun-ta ganun-za-ar ...-gar gar gar-a ...-gar-a-ta gar-bi gar-gar gar-gar-a gar-gar-dam gar-gar-de3 gar-gar-ka-sze3 gar-gar-me gar-gar-ra gar-me-du-du{ki} gar-ra gar-ra-a gar-ra-a-sze3 gar-ra-bi gar-ra-di gar-ra-e2 gar-ra-ka gar-ra-kam gar-ra-ke4-ne gar-ra-ki-ta gar-ra-na gar-ra-sze3 gar-ra-ta gar-ra-x gar-si4-da gar-si4-da{ki} gar-si4-um-mi gar-sza-an-an{ki} gar-sza-an-na gar-sza-an-na-sze3 gar-sza-an-na{ki} gar-sza-an-na{ki}-me gar-sza-an-na{ki}-sze3 gar-sza-an-na{ki}-ta gar-sza-an{ki}-na gar-sza-na gar-sza-na-ka gar-sza-na-ka-ra{ki} gar-sza-na-ka-sze3 gar-sza-na-ka{ki} gar-sza-na-ka{ki}-ka gar-sza-na-ka{ki}-ra gar-sza-na-ka{ki}-ta gar-sza-na-ke4 gar-sza-na-sze3 gar-sza-na-ta gar-sza-na{ki} gar-sza-na{ki}-ka gar-sza-na{ki}-ka-ke4 gar-sza-na{ki}-sze3 gar-sza-na{ki}-ta gar-sza-x-x-x gar-sza3-an-na{ki} gar-szum{ki} gar-zi3-da{ki} {gar}gal2-la ...-gar3 gar3 gar3-... gar3-...-bar gar3-ba gar3-BAD gar3-banda3 gar3-bi-ir{ki} gar3-dar-hi gar3-dingir gar3-du gar3-du-e-ne gar3-du-e-ne-sze3 gar3-du-me gar3-du-ne-sze3 gar3-dum gar3-gan{ki}-x gar3-gesz-bi2-la{ki} gar3-gibil-ta gar3-i3-li2 gar3-i3-li2-ta gar3-ma-ma gar3-mud gar3-ne-ne{ki} gar3-ne-ne{ki}-me-esz2 gar3-ne-ne{ki}-ta gar3-ni gar3-ni-... gar3-pil3-ta gar3-szum gar3-szum{ki} gar3-szum{ki}-ke4 gar3-szum{ki}-sze3 gar3-szum{ki}-ta gar3-ti-um gar3-tug2-kid2 gar3-x gar3-zi-a gar3(SZA) gar3(SZA)-szum{ki} gar5 gar8 gara2 gara2-sze3 gara2-szu gara2(BI) garig2 garig2(GAZ) garigx(ZUM.SI) ...-gaszam gaszam gaszam-e-e-ne gaszam-e-ne gaszam-e-ne-sze3 gaszam-ka gaszam-kam gaszam-ke4-ne gaszam-me gaszam-ne gaszam-sze3 gaszam-ta gaszamx(ME.NUN.TAG) gaszamx(ME.NUN.TAG)-e-ne gaszamx(ME.NUN.TAG)-sze3 GAxX gaz GAZ gaz-a gaz-bi gaz-bu-sza gaz-bu-x gaz-da gaz-de3 gaz-gaz gaz-gaz-da gaz-gaz-de3 gaz-mu-sza gaz-sze3 gaz-ta gaz(GUL) gazi gazi-bi gazi-e-ne gazi-ka gazi-ka-ke4 gazi-me gazi-sze3 gazx(KUM) ...-ge ge ...-ge-dar-ra ge-e-dam ge-el-ha-ab ge2 ge26 ge26-e ge4 ge5 ge5-ti-e ...-ge6 ge6 ...-ge6-... ge6-{d}iszkur ge6-ba ge6-ba-a ge6-ba-me ge6-ba-sze3 ge6-bi ge6-edin ge6-edin-{d}ba-ba6 ge6-edin-{d}inanna ge6-edin-{d}nin-gir2-su ge6-edin-nina ge6-ga ge6-ga-ke4 ge6-ge6 ge6-il-sze3 ge6-ka ge6-kal ge6-kam ge6-me ge6-na-mu ge6-par4 ge6-par4-bi ge6-par4-e-he2-du7 ge6-par4-ka ge6-par4-ki-du10 ge6-par4-ki-du10-ka ge6-par4-ku3 ge6-par4-ku3-ga-ni ge6-par4-ra ge6-par4-ra-ka-ni ge6-par4-ra-ta ge6-par4-re ge6-par4-sze3 ge6-par4-ta ge6-par4-tusz ge6-sze3 ge6-zal ge6-zal-sze3 ge6-zal-sze3(KU) ge6:par4 ge9 geme2 geme2-... geme2-...-ru-sal4-x geme2-...-ta geme2-...-UD-gu geme2-{d}... geme2-{d}a-... geme2-{d}a-szar2 geme2-{d}a-szar2-ke4 geme2-{d}a-x-... geme2-{d}a-x-x geme2-{d}a-zi-mu2 geme2-{d}a-zi-mu2-a geme2-{d}ab-u2 geme2-{d}am-x-... geme2-{d}ama-a-zu geme2-{d}amar-{d}suen geme2-{d}asar-lu2-hi-sze3 geme2-{d}asznan geme2-{d}asznan-zi geme2-{d}ba-ba6 geme2-{d}ba-ba6-ke4 geme2-{d}ba-ba6-lu2-du10 geme2-{d}balag geme2-{d}bi geme2-{d}bi-... geme2-{d}da-da geme2-{d}da-mu geme2-{d}da-na-ah-la{ki} geme2-{d}da-ni geme2-{d}dumu-zi geme2-{d}dumu-zi-da geme2-{d}dumu-zi-da-sze geme2-{d}dumu-zi-de2 geme2-{d}dumu-zi-me geme2-{d}dumu-zi-x geme2-{d}EN-... geme2-{d}en-ki geme2-{d}en-lil2 geme2-{d}en-lil2-la2 geme2-{d}en-lil2-la2-ka-ta geme2-{d}en-lil2-la2-ke4 geme2-{d}en-lil2-la2-sze3 geme2-{d}en-lil2-la2-ta geme2-{d}gesz geme2-{d}gesz-bar-e3 geme2-{d}gesz-bar-e3-me geme2-{d}gesz-bar-e3(DU) geme2-{d}gesz-pa-e3 geme2-{d}gesztin-an-ka geme2-{d}gesztin-an-na geme2-{d}gesztin-an-na-ka geme2-{d}gi-sal4-na geme2-{d}gibil geme2-{d}gilgamesx(BIL3.GA.MES) geme2-{d}gu-la geme2-{d}gu2-an-ka geme2-{d}gu3-de2-a geme2-{d}ha-ia3 geme2-{d}he2-gal2 geme2-{d}hendur-sag geme2-{d}ig-alim geme2-{d}ig-alim-ra geme2-{d}igi-zi-bar-ra geme2-{d}inanna geme2-{d}inanna-me geme2-{d}inanna-unu{ki}-ka geme2-{d}inanna-unu{ki}-ka-ke4 geme2-{d}iszkur geme2-{d}iszkur-me geme2-{d}isztaran geme2-{d}ka-sahar geme2-{d}kal-kal geme2-{d}kal-kal-la geme2-{d}kal-kal-ta geme2-{d}ku3-nun geme2-{d}ku3-nun-ka-ke4 geme2-{d}ku3-nun-ke4 geme2-{d}ku3-zu geme2-{d}lagasz geme2-{d}lamma geme2-{d}lamma-ba-ti geme2-{d}lamma-iri-mu geme2-{d}lamma-ke4 geme2-{d}lamma-me geme2-{d}lamma-ra geme2-{d}lamma-sze3 geme2-{d}lamma-ta geme2-{d}lamma-x-ke4 geme2-{d}li-si4-na-ta geme2-{d}li9-si4 geme2-{d}li9-si4-na geme2-{d}lugal geme2-{d}lugal-...-sza geme2-{d}lugal-zi-da geme2-{d}ma-mi geme2-{d}mes-lam-ta-e3-a geme2-{d}na-ru2-a geme2-{d}na-ru2-a-me geme2-{d}na-ru2-a-sze3 geme2-{d}nanna geme2-{d}nanna-ka geme2-{d}nanna-ka-ta geme2-{d}nanna-ke4 geme2-{d}nanna-sze3 geme2-{d}nanna-ta geme2-{d}nansze geme2-{d}nansze-me geme2-{d}nin-... geme2-{d}nin-a-zi-mu2-a geme2-{d}nin-a-zu geme2-{d}nin-banda3{da} geme2-{d}nin-da-ba-til geme2-{d}nin-dar-a geme2-{d}nin-dim3-ma geme2-{d}nin-gal geme2-{d}nin-GAN2-la2-ka-sze3 geme2-{d}nin-gesz-zi-da geme2-{d}nin-gesz-zi-da-ra geme2-{d}nin-gir16-da geme2-{d}nin-gir2-su geme2-{d}nin-gir2-su-ka geme2-{d}nin-gir2-su-ka-ke4 geme2-{d}nin-ildu3-ma geme2-{d}nin-lil2 geme2-{d}nin-lil2-da geme2-{d}nin-lil2-ka geme2-{d}nin-lil2-ka-sze3 geme2-{d}nin-lil2-la2 geme2-{d}nin-lil2-la2-ka geme2-{d}nin-lil2-la2-ka-sze3 geme2-{d}nin-lil2-la2-sze3 geme2-{d}nin-lil2-sze3 geme2-{d}nin-lil2-ta geme2-{d}nin-lukur-hi-li geme2-{d}nin-mar{ki} geme2-{d}nin-mar{ki}-ka geme2-{d}nin-mug geme2-{d}nin-mug-ga geme2-{d}nin-mug-me geme2-{d}nin-nita2 geme2-{d}nin-pirig geme2-{d}nin-sun2 geme2-{d}nin-sun2-ka-ra geme2-{d}nin-sun2-ra geme2-{d}nin-szubur geme2-{d}nin-tu geme2-{d}nin-tu-me geme2-{d}nin-tu-ra geme2-{d}nin-tur-da geme2-{d}nin-ur4-ra geme2-{d}nin-ur4-ra-ar geme2-{d}nin-x geme2-{d}nin-x-... geme2-{d}nin-x-x geme2-{d}nisaba geme2-{d}nu-musz-da geme2-{d}nun-gal geme2-{d}nun-gal-ke4 geme2-{d}nusku geme2-{d}sa12-du11 geme2-{d}suen geme2-{d}suen-he2-gal2 geme2-{d}suen-ke4 geme2-{d}sukkal geme2-{d}sza-{u}u18 geme2-{d}sza-{u}u18-sza geme2-{d}sza-u18-sza geme2-{d}sza-u18-sza-ka-sze3 geme2-{d}sza-u18-sza-ra geme2-{d}szakkan2 geme2-{d}szara2 geme2-{d}szara2-bi geme2-{d}szara2-me geme2-{d}szara2-ta geme2-{d}szara2-zi-da geme2-{d}szu-tag geme2-{d}szul-... geme2-{d}szul-gi geme2-{d}szul-gi-ra geme2-{d}szul-gi-ra-ka geme2-{d}szul-gi-sze3 geme2-{d}szul-pa-e3 geme2-{d}szusz3-{d}ba-ba6 geme2-{d}TAG geme2-{d}tum-ma-al geme2-{d}ur3-bar-tab geme2-{d}utu geme2-{d}utu-ka geme2-{d}utu-me geme2-{d}utu-ra geme2-{d}x geme2-{d}x-... geme2-{d}x-x geme2-{d}zi-... geme2-{gesz}... geme2-{gesz}dar-du3 geme2-{gesz}dar-du3(NI) geme2-{gesz}gigir geme2-{gesz}gigir-me geme2-{gesz}kiri6 geme2-{gesz}tir geme2-{nab}nisaba geme2-a-... geme2-a-a-kal-la geme2-a-gal-zi-me geme2-a-tu5 geme2-a-tu5-a geme2-a-tu5-a-ke4 geme2-a-x geme2-a-zi-mu-a-ta geme2-a-zi-mu2-a geme2-a2-dam geme2-AB-... geme2-AB-AN-x geme2-ab-ba geme2-ab-ba-me geme2-ab-zu-ke4 geme2-ab2-ku3-ga geme2-abzu geme2-abzu-ke4 geme2-aga geme2-aga-ma geme2-al-la geme2-am3-ma geme2-ama-du6-ra geme2-amasz-a geme2-an-da-ba-ra-sze6 geme2-an-ka geme2-an-na geme2-an-na-ab geme2-an-na-ta geme2-an-x geme2-ba geme2-ba-a geme2-ba-gara2 geme2-bad3-lugal geme2-bad3-tibirx(KU)-ra geme2-balag-ku3-ga geme2-bappir geme2-bara2 geme2-bara2-si-... geme2-bara2-si-ga geme2-bi geme2-bi-KU geme2-bur-sag geme2-bur-sag-ga2 geme2-da geme2-da-ga geme2-da-kusz2 geme2-da-nin geme2-dim4-ku3-ga geme2-dingir-ra geme2-du10-ga geme2-du11-ge-du7 geme2-du6-ku3 geme2-du6(KI)-ku3-ga geme2-dub geme2-dub-... geme2-dub-la2 geme2-dub-sar geme2-dub-szen geme2-dub-szen-lu2-du10 geme2-dub-szen-me geme2-dub-szen-ta geme2-dumu-gi7 geme2-dumu-gi7-ra geme2-dumu-ni geme2-dumu-ni-sze3 geme2-dumu-ni-sze3-me geme2-dumu-zi-da geme2-dun geme2-dun-e geme2-dur-a geme2-durunx(KU.KU) geme2-e geme2-e-bar-ga2 geme2-e-me geme2-e-ne geme2-e-ne-ka geme2-e-sag-me geme2-e-sze3 geme2-e11-e geme2-e2 geme2-e2-... geme2-e2-a geme2-e2-an-na geme2-e2-an-na-ka-sze3 geme2-e2-babbar2 geme2-e2-da-an-ne2 geme2-e2-dar-a geme2-e2-dub geme2-e2-dub-me geme2-e2-dun geme2-e2-e11 geme2-e2-gal-e geme2-e2-gibil geme2-e2-gibil4 geme2-e2-gu-la geme2-e2-gu-la-me geme2-e2-hi-nun geme2-e2-kar-ra geme2-e2-kar-re geme2-e2-kar(TE)-rex(HU) geme2-e2-ku3-ga geme2-e2-ku3-x geme2-e2-mah geme2-e2-mes geme2-e2-nina{ki} geme2-e2-ninnu geme2-e2-su4 geme2-e2-sukud-ra2 geme2-e2-udu-ka geme2-e2-unu{ki} geme2-e2-unu{ki}-ga geme2-e2-zi-da geme2-e2-zi-da-ke4 geme2-eb geme2-eb-gal geme2-en-u2-me geme2-engur geme2-enku geme2-esz18-dar geme2-esz2-dam geme2-esz2-dam-ma geme2-esz3 geme2-esz3-ku3-ga geme2-esz3-lil2-la2 geme2-ga2 geme2-ga2-a2-{d}utu geme2-ga2-da geme2-ga2-da-me geme2-ga2-gi4-a geme2-ga2-ni-sze-du8-a geme2-ga2-nun geme2-ge6-par4 geme2-gesz geme2-gesz-... geme2-gesz-si-ga geme2-gesztin-an-ka geme2-gi-gun4 geme2-gi-gun4-na geme2-gigir-mah geme2-gir2-nun geme2-giri3-ni-sze3 geme2-gu geme2-gu2-edin geme2-gu2-edin-na geme2-gu2-en-na geme2-gu2-en-na-ra geme2-gu2-sag-ga2 geme2-gu3-de2-a geme2-gurdub2-a geme2-har-sa-la geme2-har-sa-ra geme2-i7 geme2-i7-da geme2-i7-edin-na geme2-igi-... geme2-igi-gal2-me geme2-igi-zu geme2-im geme2-im-ma-si-ga geme2-iri geme2-iri-ki geme2-iri-sag geme2-iri-si-ga geme2-ka geme2-kal-la geme2-kar-ke4 geme2-kar-si-ga geme2-kar-zi-da geme2-kasz-SZIM geme2-ki-gu-la geme2-ki-hur-sa6 geme2-ki-ku3-ga geme2-ki-la2 geme2-ki-la2-a geme2-ki-la2-a-me geme2-ki-mur-sa6 geme2-ki-ni-mug-du geme2-ki-sal4-la geme2-ki-sal4-la-a geme2-ki-sal4-la-me geme2-ki-siki geme2-ki-siki-ka geme2-ki-szu-du11 geme2-ki-tusz-ka geme2-ki-x-ka geme2-ki-x-x geme2-kisal geme2-kisal-luh geme2-ku3-ga geme2-ku3-zu(SU) geme2-kun-sag geme2-KWU543-ku3-ga geme2-LAGABxX-ne-na geme2-lal3-e geme2-lal3-la geme2-lam-ma geme2-li geme2-li-... geme2-li-UR-la geme2-lu2-...-me geme2-lu2-gu-la geme2-lu2-lal3 geme2-lu5 geme2-lu5-lu5-mu geme2-lugal geme2-lugal-banda3 geme2-lugal-e2-sukkal geme2-lugal-ma2-gur8 geme2-ma-an-szum2 geme2-ma-da geme2-ma-ma geme2-ma-ma-sze3 geme2-ma-mu2-li geme2-ma2-gur8-ra geme2-masz-ku3-ga geme2-masz2 geme2-me geme2-me-esz2 geme2-me-me geme2-mes geme2-mi-sze3 geme2-mu geme2-mu-DU geme2-mu-ta geme2-munu4-ku3-ga geme2-na geme2-ne-ta geme2-ni geme2-ni-i3-du10 geme2-nig2-du7-ke4 geme2-nig2-sag-ga2 geme2-nig2-sag-la2-sal geme2-nig2-sag-lil2-la2 geme2-nig2-zu geme2-nig2-zu-zu geme2-nigar geme2-nigar{gar} geme2-nigar{gar}-ke4 geme2-nimgir geme2-nimgir-a geme2-nin-banda3 geme2-nin-banda3{da} geme2-nin-banda3{da}-ta geme2-nin-dim3-ma geme2-nin-dingir-banda3 geme2-nin-e-i3-zu geme2-nin-ga2 geme2-nin-lil2-la2-sze3 geme2-nin-lu2-min-ma geme2-nin-sze3-gal2-la geme2-nin-sze3-gal2-la-me geme2-nin9 geme2-nin9-nin9 geme2-numun-du10 geme2-numun-du10-ga geme2-numun-ku3-ga geme2-nun-sza3-bar-me geme2-nunuz-ku3-ga geme2-nunuz-ku3-ga-me geme2-ri-im-i3-li2 geme2-sa2-du11 geme2-sa2-du11-x-... geme2-sa6 geme2-sa6-ga geme2-sag geme2-sag-ub3{ki} geme2-saga geme2-sahar-dub-ba geme2-sahar-ga geme2-sal4-tug2-u18 geme2-si-gar geme2-si-sa2 geme2-sig-la geme2-sila geme2-sila-... geme2-sila-dagal geme2-sila-ku3-ga geme2-sila-luh geme2-silim-ma geme2-siskur2-x-x geme2-su-zu-ga2-ra geme2-sud3-da{ki} geme2-sukkal geme2-sza-u2-um geme2-sza3-ge-pa3-da geme2-sza3-ku3-ga geme2-sze-...-ni geme2-sze-il2-la geme2-sze-ku3-ga geme2-sze3 geme2-sze3-am3 geme2-SZIM geme2-SZIM-ku3-ga geme2-szu-da geme2-szu-kin-x geme2-szu-nin geme2-szu-nin9 geme2-szu-zu-ga2-ra geme2-ta geme2-tar-sir2-sir2 geme2-temen-na geme2-ti-ra-asz2 geme2-tug2-ba geme2-tug2-dam geme2-tul2-... geme2-tul2-gin2 geme2-tul2-mah geme2-tul2-sag geme2-tul2-ta-x geme2-tur geme2-tur-ni-sze3 geme2-tur-sze3 geme2-tur-tur geme2-tur3 geme2-tur3-(x) geme2-tur3-masz geme2-u2-me geme2-u2-szim-e geme2-u2-szim-e-me geme2-u4-dub-sa-lu geme2-ub3-ku3-ga geme2-ub3-ku3-x geme2-ub5-ku3-ga geme2-unu{ki} geme2-ur-lu5 geme2-ur-sag-pa-e3 geme2-ur-x-x geme2-ur4-sza3-ga geme2-uri3 geme2-uri3-na geme2-uru11{ki} geme2-uru11{ki}-me geme2-uruda geme2-usz-... geme2-usz-bar geme2-usz-bar-sze3 geme2-usz-da geme2-usz-gi-na geme2-usz-gid2-da geme2-usz-gid2(SUD)-da geme2-usz-ki-gar-ra-ke4 geme2-usz-mu geme2-uszur2-bar-ra geme2-uszur4-mu geme2-x geme2-x-... geme2-x-balag geme2-x-e geme2-x-gal2-la geme2-x-me geme2-x-si-ga geme2-x-sza geme2-x-uszur4-ni geme2-x-x geme2-x-x-ga geme2-x-x-x geme2-x-x-x-... geme2-x-x-x-gin7 geme2-zi-... geme2-zigum-ma geme2-zu geme2-zu-ga2-ra GEME2) gen gen-DISZ-na gen-na gen-na-a gen-na-asz gen-na-bi gen-na-de3 gen-na-me gen-na-me-esz2 gen-na-mu-de3 gen-na-ne gen-na-ne-ne gen-na-ni gen-na-sze3 gen-na-x gen-na:me gen-ne gen-ne-ne gen-ne2 gen-sze3-na gen-ta ...-gesz gesz gesz-... gesz-(x) gesz-{kusz}bahar3 gesz-{kusz}ummu3 gesz-{kusz}ummu3-a gesz-{kusz}ummu3-a-ka-sze3 gesz-{kusz}ummu3-a-ta gesz-{kusz}ummu3-da-sze3 gesz-{kusz}ummu3-da-ta gesz-{kusz}ummu3-ka gesz-{kusz}ummu3-sze3 gesz-{kusz}ummu3(EDIN)-sze3 gesz-{kusz}ummux(A.EDIN)-ka gesz-{kusz}ummux(A.EDIN)-ta gesz-{kusz}ummux(EDIN.LAL.A) gesz-{kusz}ummux(EDIN.LAL) gesz-a gesz-a-... gesz-a-gaba-szu2 gesz-a-GAN-e gesz-a-ku-ku gesz-a-nag gesz-a-ni gesz-a-ni-ta gesz-a-ra2 gesz-a-ra2-me gesz-a-sa2-sze3 gesz-a-sag-ma gesz-a-tir-gaba gesz-am3 gesz-AN-x gesz-an-za-gar3 gesz-ar gesz-asz gesz-asz-sze3 gesz-asz-sze3(TUG2) gesz-asz-ta gesz-ba gesz-ba-nig2-ni gesz-ba-szub-ba gesz-ba-szub-ba-ke4 gesz-ba-szub-ba-ta gesz-ba-x gesz-BAD gesz-bad gesz-banda3{da}{ki} gesz-bar gesz-bar-re gesz-bar-x-x gesz-bi gesz-bi-gar-ra gesz-bi-gesz-e-gar-ra gesz-bi-gesz-e-gar-ra-ta gesz-bi-gesz-e-x gesz-bi-gu2-su3-ra-ta gesz-bi-sze3 gesz-bi-ta gesz-bi-x-... gesz-bil3-la-ti gesz-bu10 gesz-bur2 gesz-da gesz-da-a gesz-da-du gesz-da{ki}-na-ta gesz-dabx(LAGABxGU4)-ba gesz-DI gesz-dingir-zu gesz-DISZ gesz-disz gesz-du-ni-im gesz-du3 gesz-du3-a gesz-du3-ga gesz-du3-gal gesz-du3-szu gesz-du3-szu-gub3-ta gesz-du3-ta gesz-du3-u2 gesz-du6-ku3 gesz-du8-tab-gid2-da gesz-e gesz-e-gar-ra gesz-e-KA-ta gesz-e3 gesz-e3-a gesz-e3-a-ta gesz-ESZ-sag gesz-ga-di gesz-ga-ti gesz-ga-zu gesz-ga2-ra gesz-gal gesz-gal-gal gesz-gal-muru13 gesz-gal(GIR3)-a-ni gesz-gar gesz-gar-a-da-ta gesz-gar-ga2-x gesz-gar-ra gesz-gar-ra-a-sze3 gesz-gar-ra-asz gesz-gar-ra-me gesz-gar-ra-sze3 gesz-gar-ra-ta gesz-gar3-tab gesz-gesz gesz-gesz-mu gesz-gesz-sze3 gesz-gi gesz-gi-...-ba-zi-... gesz-gi-a gesz-gi-a-ta gesz-gi-a{ki} gesz-gi-ad-da gesz-gi-an-na gesz-gi-an-na-tur gesz-gi-banda3 gesz-gi-banda3{da} gesz-gi-banda3{da}-ta gesz-gi-bi gesz-gi-bi-sze3 gesz-gi-da gesz-gi-da-a gesz-gi-dul4-la gesz-gi-dul9-la gesz-gi-dul9-la-tur gesz-gi-dul9-tur gesz-gi-gal gesz-gi-gal-ke4 gesz-gi-gal-ta gesz-gi-gal{ki} gesz-gi-gid2 gesz-gi-im gesz-gi-ka gesz-gi-ke4-ne gesz-gi-ku-du3-na gesz-gi-lugal-igi gesz-gi-lum-lu5 gesz-gi-me gesz-gi-na gesz-gi-ni gesz-gi-sze3 gesz-gi-szudul4-la gesz-gi-ta gesz-gi-tur gesz-gi-tur-tur gesz-gi-tur-tur-{d}nanna-edin-na gesz-gi-tur-tur-sze3 gesz-gi4 gesz-gi4-a gesz-gibil gesz-gibil-ga-sze3 gesz-gibil-la gesz-gibil-su gesz-gibil-ta gesz-gibil-x-ka gesz-gibil6 gesz-gibil6-bu-um gesz-gid2 gesz-gid2-da gesz-gid2-da-asz gesz-gid2-da-ke4 gesz-gid2-da-sze3 gesz-gid2-da-ta gesz-gid2-sze3 gesz-gin7 gesz-gin7-na gesz-gu-la{ki} gesz-gu2-du8-a{ki(SZA3)} gesz-hur gesz-hur-i3-sa6 gesz-hur-ra gesz-i3 gesz-i3-...-na gesz-i3-bi gesz-i3-da gesz-i3-had2-ta gesz-i3-ka gesz-i3-ka-da gesz-i3-ka-ke4 gesz-i3-ka-ke4-ne-sze3 gesz-i3-ka-ne-sze3 gesz-i3-ka-sze3 gesz-i3-ka-ta gesz-i3-kam gesz-i3-ke4-ne gesz-i3-me gesz-i3-NI gesz-i3-sur-sur gesz-i3-sze3 gesz-i3-ta gesz-i3(MUNUS) gesz-ib2 gesz-ib2-ra gesz-igi-... gesz-igi-gesz-du gesz-igi-sze3 gesz-ir-min-ra-ta gesz-iri-x gesz-KA gesz-ka gesz-ka-sze3 gesz-ka-x-ka gesz-kesz2 gesz-kesz2-ra2 gesz-kesz2-ra2-a-ni gesz-ki-gal ...-gesz-ki-TAG gesz-kid-bi gesz-kin gesz-kin-sig7 gesz-kin-sze3 gesz-kin-ta gesz-kin-ti gesz-kin-ti-... gesz-kin-ti-a gesz-kin-ti-da gesz-kin-ti-gu-la gesz-kin-ti-ka gesz-kin-ti-ke4 gesz-kin-ti-me-esz2 gesz-kin-ti-sze3 gesz-kul gesz-kun gesz-li gesz-lisz gesz-lu gesz-lu-gan gesz-lu-kal gesz-lu2 gesz-ma-an gesz-ma-an-tuku gesz-ma-an-tur gesz-ma-ga-ru gesz-ma-gu gesz-masz gesz-me gesz-me-x gesz-min-sze3 gesz-mu gesz-muru13 gesz-NE gesz-nesag-sze3 gesz-NI gesz-NI-gaba-UD-li gesz-ni-na gesz-nu-nir gesz-nu2 gesz-ra gesz-ra-a gesz-ra-an gesz-rin2-na gesz-sa6 gesz-sa6-ga gesz-sa6-ga-ta gesz-sa6-mu gesz-sa6-sa6 gesz-sa6-ta gesz-sag gesz-sag-du-sza3-ga-du3 gesz-sal4 gesz-sig gesz-su-edin-x gesz-sza gesz-sza3-me gesz-sze3 gesz-sze3-UD gesz-szub-ba gesz-ta gesz-tag-ga gesz-tak4 gesz-tu-... gesz-tug2 gesz-tug2-ga gesz-tug2-ga-kam {gesz-tug2}gesztu-ga gesz-tur-ka gesz-tur-sze3 gesz-u4-ka gesz-ur3 gesz-ur3-... gesz-ur3-a gesz-ur3-bi gesz-ur3-gal gesz-ur3-ka gesz-ur3-ra gesz-ur3-ra-a gesz-ur3-ra-ka-sze3 gesz-ur3-ra-ke4 gesz-ur3-ra-me gesz-ur3-ra-ta gesz-ur3-re gesz-ur3-sze3 gesz-ur3-ta gesz-ur3-ur3 gesz-ur3-ur3-kam gesz-ur3-x gesz-ur3-x-ta gesz-ur3(E2)-ka-me gesz-x gesz-x-... gesz-x-a-la2 gesz-x-ta{ki} gesz-x-x gesz-zu-di-ga gesz:dar gesz(GAN2) gesz(GUR) gesz(PA) gesz{ki} {gesz}... {gesz}...-ru-... {gesz}...-tum {gesz}(x)-x {gesz}{d}nisaba {gesz}{d}suen {gesz}{ga}garig2 {gesz}{ga}garig2-ak {gesz}{ga}garig2(GAZ) {gesz}{gi}gur {gesz}{szu}szudul5 {gesz}{szu}szudul5-sze3 {gesz}{szu2}szudul5 {gesz}{szu7}szudul5 {gesz}{u2}kiszi17 {gesz}a-ab {gesz}a-ab-du {gesz}a-ab-ta {gesz}a-am {gesz}a-am-ma {gesz}a-ar2 {gesz}a-da {gesz}a-da-bi {gesz}a-gu2 {gesz}a-gu4 {gesz}a-ma-at {gesz}a-ma(KU)-ad {gesz}a-ra {gesz}a-ra-bi {gesz}a-si-ig {gesz}a-tu-nir {gesz}a-x {gesz}a-x-kul-x {gesz}a2 {gesz}a2-an {gesz}a2-apin {gesz}a2-tug2-apin {gesz}ab {gesz}ab-ba {gesz}ab-ba-da {gesz}ab-ba-gal {gesz}ab-ba-ka {gesz}ab-ba-lum {gesz}ab-ba-sze3 {gesz}ab-ba-ta {gesz}ab-ba{ki}-dun-ta {gesz}ab-sze3 {gesz}ab-ta {gesz}ad {gesz}ad-numun {gesz}ad2 {gesz}aga {gesz}aga3-LAGAB {gesz}al {gesz}al-gar {gesz}al-ka {gesz}al-sze3 {gesz}alan {gesz}ambar {gesz}ambar-ka {gesz}ambar-me {gesz}an-ta-gal2 {gesz}an-za-am {gesz}an-za-an-sze3 {gesz}ansze {gesz}ansze-du {gesz}ansze-sze3 {gesz}apin {gesz}apin-a {gesz}apin-ba-zi {gesz}apin-du10 {gesz}apin-du8 {gesz}apin-du8-a {gesz}apin-du8-a-ka {gesz}apin-du8-a-ta {gesz}apin-du8-sze3 {gesz}apin-e {gesz}apin-gu4 {gesz}apin-ki-du10 {gesz}apin-na {gesz}apin-na-da-nu-um {gesz}apin-sze3 {gesz}apin-szu-du7-a {gesz}apin-ta {gesz}ar-gi4-bi-lu {gesz}ar-gi4-bi2-lu {gesz}ar-gi4-bi2-lu-sze3 {gesz}ar-gi4-bi2-lum-ma {gesz}asal {gesz}asal2 {gesz}asal2-du3-a {gesz}asal2-du3-a-ta {gesz}asal2-gal {gesz}asal2-ta {gesz}asal2-us2 {gesz}asal2{ki} {gesz}asalx(A.GAB.LISZ.TU) {gesz}asalx(A.TU.GAB) {gesz}asalx(A.TU.NIR.GAB.LISZ) {gesz}asalx(A.TU.NIR.LISZ) {gesz}asalx(A.TU.NIR) {gesz}asalx(A.TU.NIR)-du3-a {gesz}asalx(A.TU.NIR)-du3-a-ta {gesz}asalx(A.TU.NIR)(TU-NIR) {gesz}asalx(A.TU) {gesz}asalx(A.TU)-du3-a {gesz}asalx(A.TU)-du3-ta {gesz}asalx(GAB.LISZ) {gesz}asz-gid2 {gesz}asz-hal-lum {gesz}asz-rin-na {gesz}ba {gesz}ba-al {gesz}ba-an {gesz}ba-an-du8-du8 {gesz}ba-an-la {gesz}ba-bil2-la-ta {gesz}ba-du3 {gesz}ba-ka-ka {gesz}ba-na {gesz}ba-ri2-ga-bi {gesz}ba-ti-um {gesz}ba-tug2 {gesz}ba-ze2-x-NI {gesz}bad {gesz}bad-du3 {gesz}bad-du3(NI) {gesz}bala {gesz}bala-a {gesz}bala-a-bi {gesz}bala-bi {gesz}balag {gesz}balag-balag {gesz}balag-balag-KWU518 {gesz}balag-ka {gesz}balag-kur-gen-na {gesz}balag-sze3 {gesz}balag-ta {gesz}balag-x-x {gesz}ban {gesz}ban-dim2 {gesz}ban-na {gesz}banszur {gesz}banszur-da {gesz}banszur-ra {gesz}banszur-sze3 {gesz}bar-bar {gesz}bar-bi {gesz}bar-da {gesz}bar-sila3 {gesz}bar-umbin {gesz}be-rum {gesz}BI {gesz}bi-nu-um {gesz}bi2-... {gesz}bi2-ni-tum {gesz}bi2-ri-bu-um-sze3 {gesz}bir3 {gesz}bugin {gesz}bugin-e-dar-ra {gesz}bugin-sze3 {gesz}bul5 {gesz}bulug3 {gesz}bur {gesz}bur-gag-ba-nu-me {gesz}da {gesz}da-a {gesz}da-ak-si {gesz}da-ak-szi-um {gesz}da-apin {gesz}dab {gesz}dag {gesz}dagx(KWU844) {gesz}dal {gesz}dam {gesz}dar ...-{gesz}dar-du3 {gesz}dar-du3 {gesz}dar-du3-a {gesz}dar-ki-du10 {gesz}dara3-a {gesz}de2-umbin {gesz}dehi {gesz}dih2 {gesz}dih3 {gesz}dih3-bi {gesz}dim {gesz}dim-du3-a {gesz}dim-gal {gesz}dim-sa {gesz}dim-sze3 {gesz}dim-tum {gesz}dim-x {gesz}dim2 {gesz}dim2-dim2 {gesz}dim2-ti {gesz}dim2-ti-ta {gesz}dim4 {gesz}DU-kur {gesz}du12-du12 {gesz}du2-ul-bu-um {gesz}du5 {gesz}du5-kam {gesz}dub {gesz}dub-sig {gesz}dub2 {gesz}dug {gesz}dug-sze3 {gesz}DUL3 {gesz}dul4-la {gesz}dul9 {gesz}dur {gesz}dur2 {gesz}dur2-ga2 {gesz}dur2-ga2-ga2 {gesz}dur2-ga2-ka {gesz}dur2-gar-ni {gesz}dur2(TUG2) {gesz}dur9 {gesz}dur9-sze3 {gesz}dur9-ta {gesz}durunx(KU.KU) {gesz}dusu {gesz}dusu-bi {gesz}e-la {gesz}e-lam-ma-gum2 {gesz}e-szu {gesz}e2 {gesz}e2-... {gesz}e2-a {gesz}e2-da {gesz}e2-da-ka {gesz}e2-dim {gesz}e2-ga {gesz}e2-gur3 {gesz}e2-KA {gesz}e2-ra {gesz}e2-ur3-ra-bi {gesz}e2-x {gesz}eb {gesz}egir {gesz}eme {gesz}eme-a {gesz}eme-erin2-bi {gesz}eme-sig {gesz}eme-sig-bi {gesz}eme-sig(ERIM) {gesz}eme(KA)-sig {gesz}eme6 {gesz}epir {gesz}epir2 {gesz}er3-gesztu {gesz}er3-wa-za-an {gesz}erin {gesz}erin-da-ta {gesz}erin-du10-ga {gesz}erin-KU {gesz}erin-sze3 {gesz}erin:na {gesz}erin2 {gesz}erin2-gaba {gesz}esi {gesz}esz2-bi {gesz}esz3-gid2 {gesz}esza {gesz}ga {gesz}ga-ba-x {gesz}ga-gid2 {gesz}ga-lam {gesz}ga-lum {gesz}ga-rig2 {gesz}ga-rig2-si {gesz}ga-rig2(KAD4-ZUM) {gesz}ga-sal {gesz}ga-tir-ra {gesz}ga2-kal {gesz}GA2@s {gesz}ga6-ga6 {gesz}gab2 {gesz}gab2-gal {gesz}gab2-kur {gesz}gab2-ra {gesz}gaba {gesz}gaba-nag-esir2 {gesz}gaba-si {gesz}gaba-si-he2-dab5-sze3 {gesz}gaba-sze3 {gesz}gaba-tab {gesz}gaba-tab-bi {gesz}gaba-tab-e {gesz}gaba-tab-sze3 {gesz}gaba-x {gesz}gada {gesz}gag {gesz}gag-bi {gesz}gag-du8 {gesz}gag-kul2-tum-ma {gesz}gag-saga {gesz}gag-sal {gesz}gag-x-IGI {gesz}gam {gesz}gam-gam {gesz}gam-gam-ma {gesz}gam-ma {gesz}gam2-lum {gesz}gan {gesz}gan-dur2 {gesz}gan-na {gesz}gan(TAG) {gesz}GAN2 {gesz}GAN2-dagal {gesz}GAN2-e2-a {gesz}GAN2-ur3 {gesz}GAN2-ur3-ra {gesz}GAN2-ur3-ta {gesz}garig2 {gesz}garigx(ZUM.SI) {gesz}GAxX {gesz}gaz {gesz}gaz-sze3 {gesz}ge6-par4 {gesz}ge6-par4-sze3 {gesz}gesz-a-nag {gesz}gesz-ab {gesz}geszbun2 {gesz}geszimmar {gesz}geszimmar-bi {gesz}geszimmar-du3-a-sze3 {gesz}geszimmar-gal {gesz}geszimmar-mu {gesz}geszimmar-NI {gesz}geszimmar-sa6 {gesz}geszimmar-sze3 {gesz}geszimmar-ta {gesz}geszimmar-tur {gesz}gesztin {gesz}gesztin-banda3{da} {gesz}gesztin-dab5-ba {gesz}gesztin-gal {gesz}gesztin-me {gesz}gesztin-sze3 {gesz}gesztin-x {gesz}gesztu {gesz}gesztu-a-mu {gesz}gesztu-mu {gesz}gesztu-mu-sze3 {gesz}gesztu{tug2}-ga {gesz}gi-... {gesz}gi-(x) {gesz}gi-giri3 {gesz}gi-musz {gesz}gi-musz-bi {gesz}gi-sze3 {gesz}gidri ...-{gesz}gigir {gesz}gigir {gesz}gigir-... {gesz}gigir-da {gesz}gigir-da-la2 {gesz}gigir-e {gesz}gigir-gi-dar-ra {gesz}gigir-gid2 {gesz}gigir-ka {gesz}gigir-ka-me {gesz}gigir-ka-ta {gesz}gigir-ke4 {gesz}gigir-me {gesz}gigir-na {gesz}gigir-ne {gesz}gigir-ra {gesz}gigir-ra-asz {gesz}gigir-ra-ka {gesz}gigir-ra-ke4-ne {gesz}gigir-ra-ta {gesz}gigir-re {gesz}gigir-sze3 {gesz}gigir-ta {gesz}gigir-u4-6(disz) {gesz}gigir-u4-7(disz) {gesz}gigir-zi-kam {gesz}gigir2-ke4 {gesz}gigir2-NIG2-NI {gesz}gigir2-sze3 {gesz}gir {gesz}gir11-mah {gesz}gir2 {gesz}giri3 {gesz}giri3-a-ni {gesz}giri3-bi {gesz}giri3-du3-a {gesz}giri3-gub {gesz}giri3-gub-ba {gesz}giri3-gub-bi {gesz}gu {gesz}gu-za {gesz}gu-za-{d}en-lil2-la2 {gesz}gu-za-a {gesz}gu-za-ke4 {gesz}gu-za-la2 {gesz}gu-za-mah {gesz}gu-za-munus {gesz}gu-za-ni {gesz}gu-za-ni-ta {gesz}gu-za-su3-x {gesz}gu-za-sze3 {gesz}gu-za-uri5{ki} {gesz}gu2 {gesz}gu2-ga {gesz}gu2-NE {gesz}gu2-ne-sag {gesz}gu2-ne-sag-ga2 {gesz}GU2xESZ-ga {gesz}gu3-di-da {gesz}gu4 {gesz}gu7-... {gesz}gu7-gul {gesz}gu7-x {gesz}gul {gesz}gur {gesz}gur10-tuku-asz {gesz}gur8 {gesz}gur8-e {gesz}gur8-ra-sze3 {gesz}gurdub {gesz}guzza {gesz}guzza-ni {gesz}guzza-ni-ka {gesz}guzza-ni-me {gesz}guzza-ni-sze3 {gesz}guzza-ni-ta {gesz}guzza-sze3 {gesz}guzza:ni {gesz}ha-asz {gesz}ha-ba-lum {gesz}ha-lu-ub2 {gesz}ha-lu-ub2-ta {gesz}hal {gesz}hal-bi {gesz}hal-hal-lum {gesz}har {gesz}har-an {gesz}HAR-babbar {gesz}HAR-haszhur {gesz}haszhur {gesz}haszhur-bi {gesz}haszhur-da {gesz}haszhur-sze3 {gesz}haszhur-ta {gesz}haszhur-x {gesz}HI {gesz}HI-AN {gesz}hirinx(KWU318)-na {gesz}hu-bu-um {gesz}hu-lum {gesz}hu-um {gesz}hu-um-ma-ka {gesz}hu-um-sze3 {gesz}hub2 {gesz}hum {gesz}hum-ma {gesz}hum-sze3 {gesz}i3-szub {gesz}i3-szub-ba {gesz}i3-szub-ba-ga2-ra {gesz}i3-szub-ba-gal2-la {gesz}i3-szub-ba-gar {gesz}i3-szub-ga2-ra {gesz}i3-szub-gal2-la {gesz}i3-szub-ka {gesz}ig {gesz}ig-a {gesz}ig-am3 {gesz}ig-bi {gesz}ig-dab {gesz}ig-dab-sze3 {gesz}ig-e {gesz}ig-ga {gesz}ig-ka {gesz}ig-ke4 {gesz}ig-sze3 {gesz}ig-x {gesz}igi-ba6 {gesz}il {gesz}ilar {gesz}ilar-nu2 {gesz}ildag2 {gesz}ildag4 {gesz}im-sar {gesz}in-gaba-ri {gesz}ka {gesz}ka-...-i {gesz}ka-ab-ba {gesz}ka-ab-ka {gesz}ka-ad {gesz}ka-al {gesz}ka-durunx(KU.KU) {gesz}ka-ga-lum {gesz}ka-gal-lum {gesz}ka-ka-ke4-sze3 {gesz}ka-kad4 {gesz}ka-kul {gesz}ka-mun {gesz}ka-pesz5 {gesz}ka-tab {gesz}ka-umbin {gesz}ka-un-NE-na {gesz}ka-x {gesz}ka-x-mar-NIG2 {gesz}ka2 {gesz}ka2-na {gesz}ka2-sze3 {gesz}ka3-na-at-hu-um {gesz}kab {gesz}kab-bi {gesz}kab-gal {gesz}kab-gid2 {gesz}kab2-kul {gesz}kab2-kul-bi {gesz}kab2-kul2 {gesz}kab2-la2 {gesz}kam-lum-ma-nu {gesz}KAxX {gesz}ki-gal {gesz}ki-x {gesz}kid {gesz}kid-bi {gesz}kid-da {gesz}kid-dim {gesz}kid7-a {gesz}kikken-na {gesz}kikken2 {gesz}kin2 {gesz}kin2-a-sa6 {gesz}kin2-na {gesz}kin2-na-i3-sa6 {gesz}kin2-sze3 {gesz}kiri6 {gesz}kiri6-... {gesz}kiri6-{d}ba-ba6-da {gesz}kiri6-{d}ba-ba6{ki}-sze3 {gesz}kiri6-{d}szu-{d}suen-ka-ke4 {gesz}kiri6-{d}szu-{d}suen-ke4 {gesz}kiri6-{gesz}kiri6-ta {gesz}kiri6-a {gesz}kiri6-ba-ga-a-ta {gesz}kiri6-bi {gesz}kiri6-da {gesz}kiri6-du3-ba-ba-KA {gesz}kiri6-ga2 {gesz}kiri6-gaba-temen-ka {gesz}kiri6-gar-sza-an-na{ki} {gesz}kiri6-gar-sza-an-na{ki}-a {gesz}kiri6-gibil {gesz}kiri6-gu-la {gesz}kiri6-gu-la-sze3 {gesz}kiri6-gu-la-ta {gesz}kiri6-ka {gesz}kiri6-kam {gesz}kiri6-ke4-ne {gesz}kiri6-lugal-na {gesz}kiri6-lugal-na-sze3 {gesz}kiri6-mah {gesz}kiri6-mah-kam-me {gesz}kiri6-mah{ki}-bi {gesz}kiri6-me {gesz}kiri6-mu {gesz}kiri6-na {gesz}kiri6-ne {gesz}kiri6-ni {gesz}kiri6-su-gur8 {gesz}kiri6-su-ha-ra {gesz}kiri6-sze3 {gesz}kiri6-szuba3{ki} {gesz}kiri6-ta {gesz}kiri6-tur-us2-sa-bi {gesz}kiri6-zabala4{ki} {gesz}kiri6-zi2-ga {gesz}kiri6-zu-ha-ra {gesz}kiri6-zu-ur5 {gesz}kiri6-zu-ur5-ra {gesz}kiri6-zu-ur5-ra-sze3 {gesz}kiri6-zu-ur5-ra-ta {gesz}kiszi17 {gesz}KU-esir2 {gesz}ku-ku {gesz}ku-li2-li2 {gesz}ku-mi-na-tum {gesz}kul-zi-tum {gesz}kum {gesz}kun5 {gesz}kun5-sze3 {gesz}la-ri-um {gesz}la-um-ma {gesz}la2 {gesz}la2-... {gesz}la2-ni {gesz}la2-u3 {gesz}la2-um {gesz}la2-usz-ma {gesz}lagab-garigx(ZUM.SI) {gesz}LAGABxX {gesz}LAGABxX-x {gesz}lal3 {gesz}lam {gesz}lam-KU-bu-de3 {gesz}lu-bi-ma {gesz}lu-du-bi {gesz}lu-ha-sze3 {gesz}lu-kar {gesz}lu-ub2 {gesz}lum {gesz}ma-ad-li2-um {gesz}ma-al-tum {gesz}ma-an-sim {gesz}ma-an-za-lum {gesz}ma-asz {gesz}ma-asz-bu3-ra {gesz}ma-ni {gesz}ma-nu {gesz}ma-nu-a {gesz}ma-nu-bi {gesz}ma-nu-gu-ta {gesz}ma-nu-IL2 {gesz}ma-nu-ka {gesz}ma-nu-me {gesz}ma-nu-sze3 {gesz}ma-nu-sze3-e-ne {gesz}ma-nu-ta {gesz}ma-nu-tuku {gesz}ma-sa2-tum {gesz}ma-sal4-lum {gesz}ma-szum {gesz}ma-x {gesz}ma-za {gesz}ma:nu {gesz}ma:nu-ta {gesz}ma2 {gesz}ma2-da-la2 {gesz}ma2-da-la2-sze3 {gesz}ma2-du3 {gesz}ma2-gin2 {gesz}ma2-gu2 {gesz}ma2-gu2-bi {gesz}ma2-gur8 {gesz}ma2-sze3 {gesz}mangaga {gesz}mar {gesz}mar-bi {gesz}mar-da {gesz}mar-da-um {gesz}mar-gal {gesz}mar-gid2-da {gesz}mar-gid2-de3 {gesz}mar-im {gesz}mar-x-gu4-a {gesz}mar-x-na {gesz}masz {gesz}masz-ad {gesz}masz-da3 {gesz}masz-dag {gesz}masz-sa2-da {gesz}masz2 {gesz}masz2-gal {gesz}me-dim2 {gesz}me-dim2-bi {gesz}me-gid2 {gesz}me-hi {gesz}me-te-lum {gesz}mer {gesz}mes {gesz}mes-da {gesz}mes-ta {gesz}mi-ri2-isz-ma-ra {gesz}mi-ri2-za {gesz}mi-ri2-za-bi {gesz}mi-sir2 {gesz}mu-gid2 {gesz}mu10-us2 {gesz}mud {gesz}munu4 {gesz}MUNUS-engur {gesz}murgu {gesz}murgu-bi {gesz}murgu2 {gesz}murgu2-bi {gesz}MUSZ2 {gesz}MUSZ3 {gesz}muszen {gesz}muszen-dub-ba {gesz}na {gesz}na-ab-ha-tum {gesz}na-ah-ba-tum {gesz}na2 {gesz}na2-sze3 {gesz}na4 {gesz}nag {gesz}nag4 {gesz}naga {gesz}nagar-nagar {gesz}nar-ru-um {gesz}NE {gesz}NE-... {gesz}NE-DU-KU {gesz}nig2 {gesz}nig2-a {gesz}nig2-a-na8-na8 {gesz}nig2-du7 {gesz}nig2-gir4 {gesz}nig2-gul {gesz}nig2-na8-na8 {gesz}nig2-pa {gesz}nig2-umbin {gesz}nig2-zu2-bi {gesz}nim {gesz}nin9-KA-sa6 {gesz}nin9-ka-sa6 {gesz}ninda2 {gesz}nirx(MIR.ZA) {gesz}nu {gesz}nu-kusz2 {gesz}nu-nir {gesz}nu-su2-hu-um {gesz}nu-ur2 {gesz}nu-ur2-ma {gesz}nu-ur2-x {gesz}nu-ur2:ma {gesz}nu-uz-hum {gesz}nu-zu-hu-um {gesz}nu2 {gesz}nu2-a {gesz}NUMUN {gesz}pa {gesz}pa-da {gesz}pa-gesz-bi {gesz}pa-kab {gesz}pa-ku5 {gesz}pa-x-da {gesz}pa4-ha-la {gesz}par4 {gesz}pesz2 {gesz}pesz3 {gesz}pesz3-sal4-im-LAGAB-a {gesz}pesz3-sze3 {gesz}pesz3-ta {gesz}pisan {gesz}pisan-sal {gesz}pisan-tur {gesz}pisan3 {gesz}pu2 {gesz}ra {gesz}ri {gesz}ri2-a-num2 {gesz}ri2-x-szinig {gesz}rig2 {gesz}RU-RU {gesz}sa-bi2-tum {gesz}sa2-bi2-tum {gesz}sag {gesz}sag-apin {gesz}sag-bi2-ru-nu2 {gesz}sag-du {gesz}sag-e2 {gesz}sag-erim2 {gesz}sag-ga2-munus {gesz}sag-ga2-ra {gesz}sag-gul {gesz}sag-im {gesz}sag-kesz2 {gesz}sag-ku5 {gesz}sag-kul {gesz}sag-lum-lul {gesz}sag-x {gesz}sag3-ga {gesz}sal {gesz}sal-... {gesz}sal-erin2 {gesz}se2-er-dum {gesz}si {gesz}si-ig {gesz}si-ig-... {gesz}si-ig-da {gesz}sig {gesz}sig4-u3-szub-ba-ga2-ra {gesz}sila3 {gesz}sila4 {gesz}su-um-gesz {gesz}su7 {gesz}suh5 {gesz}suhusz {gesz}sza-ba-ar-gi-lum {gesz}sza-ga-ru {gesz}sza3 {gesz}sza3-gal {gesz}sza3-kal {gesz}sza3-kal-a {gesz}sza3-si {gesz}sza3-TAR {gesz}sza3-TAR-me {gesz}szagina {gesz}sze-du10 {gesz}sze-hi {gesz}szen {gesz}szennur {gesz}szex(A.MUSZ3) {gesz}szi-du3 {gesz}szinig {gesz}szinig-am3 {gesz}szinig-da {gesz}szinig-esz {gesz}szinig-mu2-am3 {gesz}szinig-pa5 {gesz}szinig-pa5(e-PAP) {gesz}szinig-sze3 {gesz}szinig-tur {gesz}szir {gesz}SZU {gesz}szu {gesz}szu-a-ba {gesz}szu-a-sa2 {gesz}szu-dim2 {gesz}szu-dim2-ma2 {gesz}szu-du {gesz}szu-du3 {gesz}szu-eb {gesz}szu-ga-ra {gesz}szu-gid2-da-sze3 {gesz}szu-gur {gesz}szu-kar2 {gesz}szu-kar2-bi {gesz}szu-KIN {gesz}szu-nir {gesz}szu-PAD {gesz}szu-ur2-me {gesz}szu-ur2-me-nu {gesz}szu-x-x {gesz}szu2-ma {gesz}szu2-tug2-ma2 {gesz}szu4-a {gesz}szudul5 {gesz}szudulx(URxA) {gesz}szum {gesz}szum2 {gesz}szum2-sikil {gesz}tab-ba {gesz}tab-ba6 {gesz}tag {gesz}TAR {gesz}TAR-x {gesz}taskarin {gesz}taskarin-am3 {gesz}taskarin-bi {gesz}taskarin-ta {gesz}ti-x {gesz}tir {gesz}tir-ba {gesz}tir-ba-bil {gesz}tir-ba-bil-... {gesz}tir-ba-bil-la {gesz}tir-ba-bil-la-ta {gesz}tir-ba-bil2-a {gesz}tir-ba-bil2-la {gesz}tir-ba-bil2-la-ta {gesz}tir-ba-bil2-la{ki} {gesz}tir-ba-bil2-la{ki}-sze3 {gesz}tir-ba-bil3-la {gesz}tir-ba-bil4-la {gesz}tir-ba-bil4-la-ta {gesz}tir-ba-bil4-ta {gesz}tir-da {gesz}tir-gaba-gid2 {gesz}tir-gaba-gid2-da {gesz}tir-gaba-gid2-da-ta {gesz}tir-gaba-min-gid2-da-ta {gesz}tir-ke4 {gesz}tir-ke4-ne {gesz}tir-ma-nu {gesz}tir-ma-nu-ta {gesz}tir-ra {gesz}tir-ta {gesz}tu-du8-ud {gesz}tu-kul2 {gesz}tu-kul2-bi {gesz}tu-ru-na {gesz}tug2 {gesz}tug2-gur10 {gesz}tug2-gurx(SZE.KIN) {gesz}tuku {gesz}tukul {gesz}tukul-... {gesz}tukul-a {gesz}tukul-a-gin7 {gesz}tukul-am3 {gesz}tukul-bi {gesz}tukul-da {gesz}tukul-dab5-me {gesz}tukul-e {gesz}tukul-e-dab5-ba {gesz}tukul-e-dab5-me {gesz}tukul-e-ku-ba {gesz}tukul-GA2 {gesz}tukul-gu-la {gesz}tukul-gu-la-me {gesz}tukul-iri-ni-ki-ag2 {gesz}tukul-ke4 {gesz}tukul-ke4-ne {gesz}tukul-la2 {gesz}tukul-me {gesz}tukul-nu-IL2 {gesz}tukul-sig-NI {gesz}tukul-sze3 {gesz}tukul-ta {gesz}tukul-wa-tar-... {gesz}tukul(GIGIR)-e-dab5-ba-sze3 {gesz}tukul(TUG2) {gesz}TUKxUD {gesz}tum3 {gesz}tun {gesz}u2 {gesz}u2-bi2-la {gesz}u2-bil {gesz}u2-bil2 {gesz}u2-bil2-a {gesz}u2-bil2-la {gesz}u2-bil2-la-bi {gesz}u2-bil2-la-sze3 {gesz}u2-bil2-la2 {gesz}u2-bil2-x {gesz}u2-bil3-x {gesz}u2-ga {gesz}u2-gibil-la {gesz}u2-ummux(EDIN.LAL.A) {gesz}u3 {gesz}u3-bi {gesz}u3-la {gesz}u3-LAGAB {gesz}u3-li2-gi4 {gesz}u3-luh {gesz}u3-ma2 {gesz}u3-sar {gesz}u3-suh {gesz}u3-suh5 {gesz}u3-suh5-bi {gesz}u3-suh5-sze3 {gesz}u3-suh5-tur-tur {gesz}u3-suh5{ki} {gesz}u3-suh5{ki}-sze3 {gesz}u3-szar {gesz}u3-szub {gesz}u3-szub-ba {gesz}u5-szub {gesz}ub {gesz}ub-da {gesz}UD@g {gesz}udul2 {gesz}uh {gesz}umbin {gesz}umbin-bi {gesz}umbin-sze3 {gesz}umbin-ta {gesz}unu {gesz}ur {gesz}ur-gu {gesz}ur-kusz2 {gesz}ur-lum {gesz}ur-sag-gul {gesz}ur2 {gesz}ur2-gesz {gesz}ur2-gesz-szu4 {gesz}ur2-kesz2 {gesz}ur2-ma {gesz}ur2-ra {gesz}UR2@g {gesz}UR2x(A.NA) {gesz}UR2x(A.NA)-ta {gesz}UR2xA {gesz}UR2xGAD {gesz}UR2xKAL {gesz}UR2xKAL-tur {gesz}UR2xKAR2 {gesz}UR2xU2 {gesz}UR2xUD {gesz}UR2xX {gesz}ur3 {gesz}ur5-ra {gesz}uri3 {gesz}uri3-na-sze3 {gesz}urumx(UR2x(A.HA)) {gesz}urumx(UR2xHA) {gesz}urumx(UR2xU2) {gesz}urumx(UR2xU2)-sze3 {gesz}us2 {gesz}usan3-dur {gesz}usz2-du3 {gesz}x {gesz}x-... {gesz}x-a {gesz}x-da {gesz}x-da-um {gesz}x-egir-lagab-ud5 {gesz}x-ga {gesz}x-KU {gesz}x-ma {gesz}x-na {gesz}x-ta {gesz}x-UD {gesz}x-um {gesz}x-UR2xKAL {gesz}x-x {gesz}x-x-mu {gesz}x-x-ri-um-ma {gesz}x-x-x {gesz}x-za-lum {gesz}za-an-ka {gesz}za-ba-lum {gesz}za-ha-ab {gesz}za-ma-lum {gesz}za-mi {gesz}za-mi-ri2-tum {gesz}za-ra {gesz}za3-bar {gesz}za3-mi-ri2-tum {gesz}za3-us2 {gesz}ze2 {gesz}ze2-na {gesz}zi {gesz}zi-... {gesz}zi-dim2 {gesz}zi-dim2-bi {gesz}zi-e3-da {gesz}zi-gan {gesz}zi-gan-la2 {gesz}zi-gin7-sze3 {gesz}zi-gul {gesz}zi-ku-ru-um {gesz}zi-na {gesz}zi-ni-tum {gesz}zi-qur8-ru-um {gesz}zi-ri-qum {gesz}zi-sar-da {gesz}zi-ta {gesz}zi(GI)-ri-qum {gesz}zu2 {gesz}zu2-ba {gesz}zu2-ga-lum {gesz}zu2-gal-lum {gesz}zu2-GAN2-ur3 {gesz}zu2-gul gesz2 gesz2-da gesz2-da-ta geszba geszba-ta geszba{ba} geszbun2 geszbun2-a geszbun2-na geszbun2-ta geszimmar geszimmar-du3-a geszkim geszkim-ba geszkim-zi geszkim-zi-x gesztin gesztin-... gesztin-babbar gesztin-bi gesztin-da gesztin-ha gesztin-i3-li2 gesztin-ka gesztin-ka-a gesztin-la gesztin-me gesztin-mu gesztin-na gesztin-na-ba gesztin-na-gu-la gesztin-na-ka gesztin-na-ke4 gesztin-na-ke4-ne gesztin-na-ta gesztin-si gesztin-sze3 gesztin-ta gesztin-ur2-ba gesztin-x-x gesztin:a gesztin:a-na gesztu gesztu-dul5 gesztu-zu gesztu{tug2} gesztu2 geszx(USZxKUR) ...-gi GI gi gi-... gi-...-du10-ga gi-{gesz}ma-nu ...-gi-a gi-a gi-a-di-da gi-a-diri gi-a-ga gi-a-ka gi-a{muszen} gi-am3 gi-AN gi-apin gi-apin-ba-zi gi-apin-ku5 gi-apin-ku5-a gi-apin-ku5-ra2 gi-ba gi-ba-ba gi-BAD gi-banda3{da} GI-bi gi-bi gi-bi-ma gi-bi-ta gi-bu-um gi-bur gi-da gi-da-nu-um{ki} gi-da-si-hu-um-ta gi-dah gi-dah-a gi-dah-a-ta gi-dah-ha gi-dah-ha-ta gi-dah-ha{ki} gi-dah-ta gi-dam gi-di gi-du10 gi-du3 gi-dub-ba-ka gi-dul4-la gi-dur gi-er3-PI gi-ga gi-ga2 gi-ga2-ga2 gi-gag gi-gag-ka gi-GAN2-la gi-gar3 gi-gara2 gi-gara2-sze3 gi-gara2-ta gi-gesz gi-gesz-giri3 gi-gi gi-gi-bi-ni-um{ki} gi-gi-dam gi-gi-ga gi-gi-ib-ni{ki} gi-gi-im-x gi-gi-sze3 gi-gi4-bi gi-gibil-la2 gi-gid2 gi-gil gi-gir2-ab-ba gi-gu2-tar gi-gu3-mu-ta gi-gu3-u2-mu gi-gul gi-gur gi-gur5 gi-gur5-sze3 gi-guru7-a gi-hal gi-hu-ru-mu gi-ib-du2-re gi-ib-tu-um-ma gi-IGI-... gi-il-ha-ab gi-IL2 gi-IL2-ga2 ...-gi-in gi-in gi-ip-za-zu gi-ir gi-ir-bad3 gi-ir-gesz{ki} gi-ir-sza-ti gi-ir-szi-ne-sal GI-ka gi-ka gi-ka-du-sze3 gi-ka-la gi-ka-mu gi-ka-mu-ta gi-ka-su-ne gi-KA-ta gi-ka-ta gi-kalam-ma gi-kam gi-kesz2-ra2 gi-ki-da gi-kid gi-kin-ak gi-ku gi-ku-ab gi-ku-du3-na gi-ku-kas4-ab gi-la-... gi-la2 gi-lam gi-li gi-lu-usz gi-lugal gi-lum-ma gi-lum-sze3 gi-ma-ma gi-ma2-da-la2 gi-ma2-da-la2-bi gi-ME gi-me ...-gi-mu gi-mu-na gi-mu-ra gi-mul gi-munus gi-musz gi-musz-a ...-gi-na gi-na gi-na-a gi-na-a-szu gi-na-ab-tum gi-na-am3 gi-na-asz gi-na-bi2-li2 gi-na-me ...-gi-na-mu gi-na-mu gi-na-sze3 gi-na-ta gi-na-tum gi-na-tum-am3 gi-na-tum-ma-am3 gi-na-x gi-NE gi-ne gi-ne-dam gi-ne2 gi-ne2-... gi-ne2-da gi-ne2-dam gi-ne2-de3 gi-ne2-ta gi-ni-a gi-ni-la-a gi-nig2 gi-nita2 gi-nu-a gi-nu-dingir gi-nu-mu-gur4 gi-nu-na gi-nu-na-a gi-nu-na-ta gi-nu-ri gi-nu-u2-um gi-nu-um gi-nu-uz-hum{um} gi-numun-dub ...-gi-ra gi-ra gi-ra-bi gi-ra-du gi-ra-me gi-ra-me-esz2 gi-ra-num2 gi-ra-num2-sze3 gi-ri gi-ri-im-zi-na-ak gi-ri-isz-ra-an{muszen} gi-ri2-lum gi-ru-sza gi-ru-um gi-ru-usz gi-ru-usz-IL2 gi-sa gi-sahar gi-sal gi-sal-la gi-sal-sze3 gi-sal4 gi-sal4-la gi-sal4-sze3 gi-sig gi-sig-ga gi-sza gi-sza-me gi-sza{ki} gi-sza{ki}-asz gi-sza{ki}-ke4 gi-sza{ki}-me gi-sza{ki}-sze3 gi-sza{ki}-ta gi-sze3 gi-szesz gi-szid gi-szim-a gi-szu gi-szul-hi gi-szul-hi-sze3 ...-gi-ta gi-ta gi-tah-ha-ta gi-ti-um{ki} ...-gi-tu gi-U-U gi-u2-ul-um gi-u4 gi-um gi-unu-na gi-usz2 gi-uz-ga gi-x gi-x-ku5-ra2 gi-x-x-ka-du-ga gi-x-x-la gi-ze2-me ...-gi-zi gi-zi gi-zi-bi gi-zi-hu{ki}-me gi-zi-hu{ki}-ta gi-zi-ka gi-zi-ke4-ne gi-zi-la2 gi-zi-li{ki}-me gi-zi-li{ki}-sze3 gi-zi-me ...-gi-zi-mu gi-zi-NE gi-zi-ne gi-zi-ra gi-zi-sze3 gi-zi-ta gi-zi-tum gi-zi(GI) gi-zu-da gi-zu-na{ki}-ta gi(HAR) gi(ZI) gi(ZI)-IL2 {gi}... {gi}{gesz}bugin {gi}a2-an {gi}a2-la2 {gi}ad {gi}asz-ha-lum {gi}asz-hal-lum {gi}asz-hal-um {gi}asz-LAGAB {gi}ba-an {gi}ba-an-du5 {gi}ba-an-du8 {gi}ba-an-du8-du8 {gi}ba-an-dux(KWU858) {gi}ba-ri2-ga {gi}bugin-bugin {gi}bul5-bul5 {gi}da-ah-ba-asz2-tum {gi}da-ha-ba-asz-tum {gi}da-ha-ba-asz2-tum {gi}dagx(KWU844) {gi}dim {gi}dim-dim {gi}dim-gal-bi {gi}dub {gi}dur {gi}dur-bi {gi}dusu {gi}dusu-me-esz2 {gi}dusu-ne {gi}e2 {gi}e2-ba-ba {gi}e2-da {gi}eme {gi}er3-gesztu {gi}GA2xX {gi}gab2-IL2 {gi}gazi {gi}gesz-gid2-da {gi}gi-musz {gi}gi7-lam {gi}gi7-lam-ta {gi}gil {gi}gil-sa {gi}gil-sza3-si {gi}gil-sze3 {gi}giri3-giri3 {gi}giri3-giri3-szu2 {gi}gu-tum {gi}gug4 {gi}gur {gi}gur-a {gi}gur-bi-kam {gi}gur-da {gi}gur-dub {gi}gur-dub-bi {gi}gur-dug {gi}gur-e {gi}gur-KA {gi}gur-kam {gi}gur-luh {gi}gur-nag {gi}gur-ra {gi}gur-ra-ta {gi}gur-sal-la {gi}gur-sal4-la {gi}gur-sze3 {gi}gur-szim {gi}gur-um {gi}gur4 {gi}gurdub {gi}gurdub-sze3 {gi}gurdub2 {gi}guzza-ni-me {gi}ha-an {gi}ha-an-ka-ze2 {gi}ha-an-siki {gi}hal {gi}hal-bi {gi}hal-ti {gi}hal-ti-um {gi}hal(AN) {gi}ig {gi}ig-da-ra {gi}ig-dur {gi}in-bul5-bul5 {gi}KA-gir {gi}kaskal {gi}kaskal-ha-al-x {gi}kaskal-x {gi}kid {gi}kid-kid {gi}kid-KU {gi}kid-ku-ka {gi}kid-szer7-ru-um {gi}kid-ta {gi}kid2 {gi}kid2-kid2 {gi}kin {gi}ku-ni-na {gi}kun-kun-sag {gi}kur2-ti-um {gi}ma-ad-li2-um {gi}ma-an-KWU289 {gi}ma-an-sim {gi}ma-an-x {gi}ma-di3-li2-um {gi}ma-nu-me {gi}ma-nu-ta {gi}ma-sa2-ab {gi}ma-sa2-ab(KIB) {gi}ma-sab {gi}ma-sim {gi}ma-ti-ni-um {gi}ma-x-x {gi}ma(BA)-an-sim {gi}ma2 {gi}mun {gi}mun-mun {gi}mun-mun-bi {gi}mun-mun-bi-ur4 {gi}murux(KID.SZU2.MA2.GI) {gi}murux(KID.SZU2.MA2) {gi}murux(KID.SZU2.MA2)-sze3 {gi}nig2 {gi}ninda {gi}nu-nu-ka {gi}nu-su-hu-um {gi}pa-ku5 {gi}pa4-di-um {gi}pa4-di3-um {gi}pa5-mes {gi}pad {gi}pad-lu2 {gi}pisan {gi}pisan-... {gi}pisan-ki-ka {gi}ri2-ga-x {gi}si-da {gi}si-ig {gi}si-ig-da {gi}si-x {gi}si2-im-tum {gi}su7-da {gi}su7-su7 {gi}su7-su7-sal4 {gi}suh3-suh3 {gi}szab {gi}szer7-ru-um {gi}szer7-um {gi}szu-nigin {gi}szu2 {gi}u3 {gi}u3-suh5 {gi}ul4-ab-sag {gi}ur3 {gi}x {gi}x-... {gi}x-in {gi}x-um {gi}x-x {gi}x-x-x-ga {gi}za3-mah {gi}zi-gan {gi}zu2 ...-gi4 gi4 gi4-... gi4-{d}nin-ur4-ra gi4-a gi4-a-... gi4-a-asz gi4-a-e2-esz3 gi4-a-mar gi4-a-me gi4-a-ne-sze3 gi4-a-sze3 gi4-am3 gi4-bi gi4-bi2-e11-a gi4-bi2-gub gi4-da gi4-da-num2 gi4-dam gi4-de3 gi4-du3 gi4-du3-a gi4-erin gi4-gaba-mu-a-zu gi4-gi4 gi4-gi4-(x) gi4-gi4-a gi4-gi4-da gi4-gi4-dam gi4-gi4-de3 gi4-gi4-e gi4-gi4-ke4 gi4-gi4-me gi4-gi4-mu gi4-gi4-mu-sze3 gi4-gi4-ra gi4-gi4-re6 gi4-gi4-sze3 gi4-gi4-ta gi4-gi4-x gi4-gi4-x-da gi4-guru7-a gi4-ha-lum gi4-im-ma gi4-ma-an-ka-ta gi4-me gi4-mu-ta gi4-mu-un gi4-na gi4-na-tum gi4-nam-mu-szi gi4-ne gi4-ne-dam gi4-ni gi4-ni-mu gi4-ni-mu-ta gi4-ri2-il gi4-ri2-il8 gi4-ru-usz gi4-sze3 gi4-ta gi4-um-ta gi4-uru4-ta gi4-x gi4-x-a gi4-za gi4-zabalax(UNUG.MUSZ3.ZA){ki}-ke4 gi4-zi gi4(SZU) gi5 ...-gi7 gi7 gi7-a gi8 ...-gibil gibil gibil-{d}na-ru2-a gibil-{d}nin-dar-a gibil-a gibil-a2-nu-du10 gibil-am3 gibil-da gibil-e ...-gibil-ga-ka gibil-ka gibil-ka-a-sze3 gibil-ka-i3-sa6 gibil-kam gibil-kam-ta gibil-ke4 gibil-kin{ki} gibil-la gibil-la-asz gibil-la-ka gibil-la-ke4 gibil-me gibil-ne gibil-ra ...-gibil-sa6 gibil-sze3 gibil-ta gibil-ti-{d}iszkur gibil-x gibil2 gibil4 gibil4-le-ta gibil4-sze3 gibil4-ta gibil6 ...-gid2 gid2 gid2-... gid2-a gid2-a-da gid2-bi ...-gid2-da gid2-da gid2-da-a gid2-da-bi gid2-da-ka gid2-da-me gid2-da-ne gid2-da-ne-sze3 gid2-da-sze3 gid2-da-ta gid2-da-tug2 gid2-da-tur gid2-da{muszen} gid2-dam gid2-de3 gid2-e-ne gid2-gid2-da gid2-gid2-dam gid2-gid2-x gid2-me gid2-me-esz2 gid2-sze3 gid2-ta gid2(SUD) gidim gidri gidri-ba gidri-bi gidri-dub gig gig-a gig-bi gig-dar gig-e gig-IL2 gig-numun gig-numun-bi gig-sa-sze gig-sze3 gig-ta gigir gigir-re gigir-sze3 gigir-ta gigir-x-{d}utu gigir(KU) gigir2 gigir2-ra gil gil-ge gil-kisal gil-nigin2-esz3-a-bi gil-sa gil-sa-asz gil-sa-ni gil-sur gil-sza3-si gil-sze3 gilgames3 gilgamesx(BIL2.GA.MES) gilgamesx(BIL3.GA.MES) gilgamesx(BIL3.GA.MES)(BIL3 gilgamesx(BIL4.GA.MES) gilgamesx(BIL4.GA.MES)(BIL4 ...-gim GIM gim GIM-am3 GIM) ...-gin2 GIN2 gin2 gin2-... gin2-a gin2-am3 gin2-ba GIN2-bala gin2-bar gin2-bi GIN2-bi-tum GIN2-e-ne gin2-e-ta gin2-gal GIN2-gi-dul9-tur GIN2-ka GIN2-ka-zi-na gin2-kam GIN2-KAR2 GIN2-la gin2-la2 gin2-la2-a gin2-la2-me-esz2 gin2-ma2-me GIN2-masz-lu gin2-palil-ug gin2-sa6-sa6 gin2-sze3 gin2-ta gin2-ta-am3 gin2-ta-sze3 gin2-ta-ta gin2-um GIN2-x gin2-x GIN2-zi gin2-zi GIN2-zu gin2(MUG) gin2(NI) GIN2{zabar} gin3 ...-gin7 gin7 gin7-du gin7-du-ka gin7-du-ta GIR gir gir-a-am gir-ab-ba ...-GIR-am3 gir-dub2-dub2 gir-gal-me gir-gi4-lu gir-gi4-lu-ta GIR-ki-nam{ki} gir-na-me-er gir-nun-ta gir-ra gir-ra-ka ...-gir-ra-sze3 gir-ra-sze3 gir-ra-szu gir-ra-um gir-ri gir-ru-um gir-si-ra-ta GIR-sze3-ik-sur2 GIR-szu-um GIR-tum GIR-u3 gir-um GIR-x-ta gir11 gir13 gir13-gesz gir13-gesz-ka-sze3 gir13-gesz-sze3 gir13-gesz{ki} gir13-gesz{ki}-ka gir13-gesz{ki}-ke4-ne gir13-gesz{ki}-me gir13-gesz{ki}-sze3 gir13-gesz{ki}-ta gir13-tab{ki} gir13-tab{ki}-ta gir16 gir16-gesz gir16-me gir16-ra-ka gir16-su3 gir2 gir2-... gir2-a gir2-an-na-ka gir2-asz gir2-ba gir2-ba-ak-ta gir2-ba-du-sze3 gir2-bi gir2-du3-a gir2-du3-a-ka gir2-gi-ka gir2-gi4 gir2-gir2 gir2-gir2-ta gir2-gul gir2-gul-bi gir2-kin-sze3 gir2-la2 gir2-LAGAB gir2-lu2 gir2-ni gir2-nun gir2-nun-har-HI-da{ki} gir2-nun-ka gir2-nun-na gir2-nun-ne2 gir2-nun-sze3 gir2-nun-ta gir2-nun-ta-ke4-ne gir2-nun-ta-me gir2-nun{ki}-sze3 gir2-nun{ki}-ta gir2-ra-sze3 gir2-ri-ri ...-gir2-su gir2-su gir2-su-ka gir2-su-ke4 gir2-su-ke4-ne gir2-su-ki-du10 gir2-su-ta gir2-su{ki} gir2-su{ki}-a gir2-su{ki}-bi gir2-su{ki}-ga ...-gir2-su{ki}-ka gir2-su{ki}-ka gir2-su{ki}-ka-ni gir2-su{ki}-ka-sze3 gir2-su{ki}-ka-ta gir2-su{ki}-ke4 gir2-su{ki}-ke4-ne gir2-su{ki}-ke4-ne-ka gir2-su{ki}-ke4-ne-ta gir2-su{ki}-ki-du10 gir2-su{ki}-ki-du10-sze3 gir2-su{ki}-ki-du10-ta gir2-su{ki}-ki-ta gir2-su{ki}-me gir2-su{ki}-ra gir2-su{ki}-sze3 gir2-su{ki}-ta gir2-su{ki}-x gir2-ta gir2-ur2-ra gir2-ur2-ra-sze3 gir2-us2 gir2-x gir2-zi-zi gir2(MUG) GIR2@g GIR2@g-bi ...-GIR2@g-gal GIR3 GIR3-gan GIR3{muszen} GIR3@s gir4 gir4-dab5 gir4-e gir4-sze-sa gir4-szu4 gir4-ta gir4-u gir4-u-sze3 gir4-u{ki} gir4-u{ki}-ta gir5 gir5-gir5 giri giri17 giri17-dab5 giri17-dab5-bi giri17-dab5-ka-ke4 giri17-dab5-me giri17-dab5-ne giri17-dab5-ta giri17-ni giri17-tab{ki}-sze3 ...-giri17-zal giri17-zal giri17-zal-{d}szul-gi-ra-ka giri3 giri3-... giri3-...-ni giri3-(x)-ir giri3-{d}ba-ba6 giri3-{d}ba-ba6-eb2-gu-ul giri3-{d}ba-ba6-i3-dab5 giri3-{d}ba-ba6-i3-dab5-me giri3-{d}ba-ba6-i3-dab5-ta giri3-{d}gu-la giri3-{d}inanna giri3-{d}muru13-a giri3-{d}nanna giri3-{d}nanna-i3-dab5 giri3-{d}nanna-i3-dab5-ra giri3-{d}nanna-i3-dab5-ta giri3-{d}nanna-i3-sa6 giri3-{d}nansze giri3-{d}nansze-i3-dab5 giri3-{d}nin-dar-a-i3-dab5 giri3-{d}nin-szubur giri3-{d}szara2 giri3-{d}szara2-i3-dab5 giri3-{d}szara2-i3-dab5-ta giri3-{d}szara2-i3-sa6 giri3-{d}szul-gi giri3-{d}x giri3-a giri3-a-... giri3-a-bi giri3-a-da-ga giri3-a-mu giri3-a-na-ti giri3-a-sze giri3-AB giri3-AB-NE giri3-aga giri3-al-ba-ni-a-du11 giri3-AN-x giri3-ba-a-a giri3-bi giri3-bi-nu-me-a-bi2-dab5 giri3-bi-pa3 giri3-bur-ma-ma giri3-da giri3-da-a giri3-dingir-ga2-i3-dab5 giri3-dingir-ga2-i3-dab5-ta giri3-du-u2-du11 giri3-du3 giri3-du3-a giri3-e-mul giri3-gen-bi giri3-gen-na giri3-gen-na-bi giri3-gen-na-ke4-ne giri3-gesz-am3 giri3-gesz-ga-ga giri3-gesz-sa6-mu giri3-gi4-lu{ki} giri3-gid2-da{ki} giri3-GIN2 giri3-giri3 giri3-gu-la giri3-gu-x-ma-ka giri3-gu-x-ra giri3-gub giri3-gub-be giri3-gub-bi giri3-gub-he2-gal2 ...-giri3-i3-dab5 giri3-i3-gi giri3-i3-sa6 giri3-i3-sa6-sze3 giri3-ir giri3-ka giri3-kal giri3-ki-bi giri3-ki-ir giri3-ki-x-x giri3-lam giri3-lam-ma giri3-lu2-iti-da giri3-lu2-kal-la giri3-lu2-sa6-i3-zu giri3-lugal-ga2-i3-dab5 giri3-lugal-iti-da giri3-lugal-ku3-zu giri3-ma2-da giri3-me giri3-mu giri3-mu-... giri3-mug giri3-na giri3-na-silim-du-a giri3-ne giri3-ne-i3-sa6-ge2 giri3-ni giri3-ni-... giri3-ni-...-x-NE giri3-ni-a giri3-ni-a-a-bi giri3-ni-ab-e3 giri3-ni-ba-dab5 giri3-ni-ba-dab5-ta giri3-ni-da-a giri3-ni-gag giri3-ni-gi giri3-ni-i3 giri3-ni-i3-... giri3-ni-i3-dab5 giri3-ni-i3-dab5-ta giri3-ni-i3-sa3 giri3-ni-i3-sa6 giri3-ni-i3-sa6-da giri3-ni-i3-sa6-e giri3-ni-i3-sa6-ga giri3-ni-i3-sa6-ka-sze3 giri3-ni-i3-sa6-ke4 giri3-ni-i3-sa6-ra giri3-ni-i3-sa6-sze3 giri3-ni-i3-sa6-ta giri3-ni-ka giri3-ni-KA-x giri3-ni-ke4 giri3-ni-mah-ta giri3-ni-me giri3-ni-mu giri3-ni-sa6 giri3-ni-sze3 giri3-ni-ta giri3-ni-x-x giri3-ni-zi-zi giri3-ni(MUG) giri3-nig2-{d}ba-ba6 giri3-nu-ha giri3-nun-ne2 giri3-PU3.SZA-{d}nin-kar-ke3 giri3-ru giri3-sa6-sa6 giri3-sal giri3-sal-me giri3-se3-ga giri3-se3-ga-a-ba giri3-se3-ga-ba giri3-se3-ga-bi giri3-se3-ga-ka giri3-se3-ga-ke4-x giri3-se3-ga-me giri3-si-ga2 giri3-si-sa2 giri3-sig-la giri3-su-ga giri3-sza-ma giri3-sze3 giri3-sze3-nundum giri3-szesz-ki-es3-sze3 giri3-szu-egir giri3-szubur giri3-ta giri3-ti giri3-ti-dam giri3-ti-ta giri3-u2-ga giri3-u2-mu-ke4 giri3-us2 giri3-x giri3-x-... giri3-x-du10 giri3-x-ku3-zu giri3-x-x giri3-zi giri3-zu giri3(NIN) giri3{ri} girim2 girimx(A.BU.HA.DU) gissu gissu-{d}ba-ba6-i3-du10 gissu-sze3 GISZ gisz {gisz}dih3 GISZGAL GISZxSZU GISZxX ...-gu GU gu ...-gu-... gu-... gu-{gesz}ba gu-{gesz}za gu-a gu-a-a gu-a-ni gu-a-nu-ri gu-ab-ba{ki} gu-ak gu-ba gu-ba-ad gu-ba-ba-a gu-ba-NE gu-ba-ne-sze3 gu-ba-ru-um gu-ba-tum gu-ba-tum-sze3 gu-bi gu-bi-x gu-bi2-tum{muszen} gu-BULUG3-ba ...-gu-da gu-da gu-da-a gu-da-a-a gu-da-a-du gu-da-da gu-da-da-a gu-da-du-uk gu-da-ga gu-da-mu gu-da-ni gu-da-num2 gu-da-num2{um} gu-da-szi gu-da-ta gu-da-ti gu-da-x-... gu-dim4 gu-dim4-ba gu-du gu-du-... gu-du-a gu-du-bar-za-gin3 gu-du-bi gu-du-du gu-du-du-ka gu-du-du-ke4-ne gu-du-du-me gu-du-du-ra gu-du-du-se3 gu-du-du-sze3 gu-du-du-ta gu-du-gu-du gu-du-gu-du-ta gu-du-gu2 gu-du-ka gu-du-ma-da gu-du-ma-ka gu-du-me-ri-isz gu-du-mu gu-du-mu-ta gu-du-ni gu-du-ni(GAG) gu-du-ti gu-du-um gu-du3-x gu-dun gu-e gu-e2-sze3 gu-en-na gu-ga gu-ga-... gu-ga-a-a gu-ga-ad gu-ga-na gu-ga-nu gu-ga-num2 ...-gu-gu gu-gu gu-gu-... gu-gu-a gu-gu-du gu-gu-du-ta gu-gu-mu gu-gu-ni gu-gu-tum gu-gu-tum-ma gu-gu-tum-ma-sze3 gu-gu-tum-sze3 gu-gu-tum{sar} gu-gu-ug gu-gu-un-... gu-gu-za gu-gu-za-ni gu-gu(GEME2)-a gu-gu2 gu-gub-ba gu-gur5-e3 gu-hu-za gu-igi-gal2 gu-ka gu-kam gu-ke4-ne gu-ke4-ne-ta ...-gu-la gu-la gu-la-a gu-la-a-... gu-la-bi gu-la-da gu-la-ka gu-la-ka-sze3 gu-la-ka-ta gu-la-ke4 gu-la-ke4-ne gu-la-me gu-la-mu gu-la-na-ta gu-la-num2 gu-la-sza3 gu-la-sze3 gu-la-ta gu-la-x gu-la-zu gu-la-zu-ga gu-la2 gu-la2-a-du gu-la2-bi gu-la2-dam gu-la2-de3 gu-la2-gi gu-la2-sze3 gu-li gu-lil2-la2-NE gu-lu2-...-x gu-lu5 gu-lu5-gu-lu5 gu-lu5-lu5 gu-luh gu-lum gu-ma-ra-szi gu-ma-ra-szi{ki} gu-me gu-me-da-kam gu-me-esz2 gu-mu gu-mur7 gu-muszen-na-me-me gu-na gu-na-a gu-na-an-gi4 gu-na-na gu-na-na(KI) gu-na-ni gu-ni-{d}ba-ba6 gu-ni-id-da-hi gu-ni-ki gu-ni-na gu-ni-na{ki} gu-ni-zum gu-nigar{gar} gu-nigin gu-nigin-U-la gu-nigin2 gu-nigin2-...-ta gu-nigin2-am3 gu-nigin2-ba gu-nigin2-ba-bi gu-nigin2-ba-ta gu-nigin2-bi gu-nigin2-da gu-nigin2-na gu-nigin2-ne2 gu-nigin2-ta gu-nu gu-nu-tum gu-ra-a gu-ri gu-ri-gu2-u3-tu gu-ru-a gu-ru-de3 gu-ru-ma-ka gu-ru-ri-a gu-ru-ru gu-ru-ru-a gu-ru-ru-a-me gu-ru-sal-la{ki}-ta gu-ru-sal4-la{ki} gu-ru-szu gu-ru-ub-{d}suen gu-ru-um gu-sa-mu gu-sa-za-um{ki} gu-sa3-si2 gu-sag-(x) gu-su-lum-sze3 gu-sza gu-sza{ki} gu-sze gu-sze3 gu-szu-gu gu-szu-na gu-szum ...-gu-ta gu-te-bu-um{ki}-ma gu-ti-a gu-til gu-tim-um-ma-ra gu-tim-um{ki} gu-tir gu-tu gu-tum ...-gu-tum-ma-ta gu-u gu-u-... gu-u2 gu-u2-a gu-u2-da gu-u2-da-a gu-u2-du gu-u2-du-du gu-u2-ga-a gu-u2-gu gu-u2-gu-a gu-u2-gu-a-sze3 gu-u2-gu-a-ta gu-u2-gu-ga gu-u2-gu-mu gu-u2-gu-sze3 gu-u2-gu-ug gu-u2-gu-ug-ra gu-u2-gu-ug-ta gu-u2-gu-uz gu-u2-lul gu-u2-mu gu-u2-mu-ta gu-u2-rum gu-u2-tum gu-u2-u2 gu-u2-u2-ke4-ne-ra gu-u2-u2-me gu-u2-ut gu-u2-x-gu gu-u2-za gu-u3-mu-ta gu-u4 ...-gu-ub gu-ub-{d}suen gu-ub-{d}utu gu-ub-si gu-ub-szu gu-uh2-zi-ga{ki} ...-gu-ul gu-um-da-nu-um gu-un gu-un-da gu-un-gu-nu-um gu-un-gu-un gu-ur2{muszen} gu-uru11{ub}-{d}utu gu-x gu-x-... gu-x-x gu-za gu-za-{d}en-lil2-la2 gu-za-a gu-za-an gu-za-bad3{ki}-ta gu-za-e3 gu-za-ku3 gu-za-la2 gu-za-la2-a gu-za-la2-bi gu-za-la2-e gu-za-la2-e-ne gu-za-la2-e-ne-ta gu-za-la2-ka-ta gu-za-la2-me gu-za-la2-ne gu-za-la2-ra gu-za-la2-sze gu-za-la2-sze3 gu-za-la2-ta gu-za-mah gu-za-me gu-za-na gu-za-na-ka gu-za-na-ka-sze3 gu-za-na-ke4 gu-za-na-sze3 gu-za-na-ta gu-za-ni gu-za-ni-i3-gi gu-za-ni-ke4 gu-za-ni-ra gu-za-ni-sze3 gu-za-ni-ta gu-za-ni(GAG) gu-za-num2 gu-za-ta gu-za-x gu-za-x-x gu-za-za gu-za-zi gu-ze2 gu-zi-li gu-zi-mu gu-zi-na gu-zu-lum gu-zu-zu gu:za gu(GEME2) ...-gu2 gu2 ...-gu2-... gu2-... gu2-{d}ba-ba6-he2-gal2 gu2-a gu2-a-ab-ba-ta gu2-a-bi gu2-a-du10-ga-ta gu2-a-ga gu2-a-ga-am gu2-a-ga-x-ka gu2-a-x gu2-ab-ba gu2-ab-ba-ba{ki}-x-ka gu2-ab-ba-gu-la gu2-ab-ba-ka gu2-ab-ba-ke4-ne gu2-ab-ba-sze3 gu2-ab-ba-ta gu2-ab-ba(DI){ki} gu2-ab-ba{ki} gu2-ab-ba{ki}-ka gu2-ab-ba{ki}-ka-ke4 gu2-ab-ba{ki}-ka-sze3 gu2-ab-ba{ki}-ke4-ne gu2-ab-ba{ki}-me gu2-ab-ba{ki}-sze3 gu2-ab-ba{ki}-ta gu2-ab-ka gu2-ab-sze3 gu2-ab{ki} gu2-ab{ki}-ka gu2-ab{ki}-sze3 gu2-ab2-ba{ki} gu2-am3 gu2-amusz-sze3 gu2-amusz-ta gu2-an-na gu2-ansze gu2-ansze-sze3 gu2-ba gu2-ba-KU-a gu2-bala gu2-banda3{da} gu2-banda3{da}-ta gu2-bar gu2-bi gu2-bi-eridu{ki}-ga gu2-bir5-ra gu2-da ...-gu2-da-tum gu2-da5 gu2-da5-ansze gu2-dab gu2-dab6 gu2-de3 gu2-de3-a gu2-de3-na gu2-de3-na-ka gu2-de3-na-sze3 gu2-de3-na-ta gu2-diri gu2-DISZ gu2-du-a gu2-du-du gu2-du-du-sze3 gu2-du10-du10 gu2-du8-a gu2-du8-a-asz gu2-du8-a-ka gu2-du8-a-ke4 gu2-du8-a-sze3 gu2-du8-a-ta gu2-du8-a{ki} gu2-du8-a{ki}-ka gu2-du8-a{ki}-me gu2-du8-a{ki}-sze3 gu2-du8-a{ki}-ta gu2-dun gu2-dun-HI gu2-dun-ta gu2-e gu2-e2 gu2-e2-aga-ka gu2-e3 gu2-e3-bi gu2-e3-ka gu2-e3-sze3 gu2-e3-ta gu2-edin gu2-edin-ka gu2-edin-me gu2-edin-na gu2-edin-na-am3 gu2-edin-na-bi gu2-edin-na-ka gu2-edin-na-ka-ta gu2-edin-na-ke4 gu2-edin-na-ke4-ne gu2-edin-na-sze3 gu2-edin-na-ta gu2-edin-na(ME) gu2-edin-na{ki}-sze3 gu2-edin-ta gu2-edin{de3}-na-sze3 gu2-en gu2-en-na gu2-en-sze3 gu2-en-ta gu2-erin2-na gu2-esir2 gu2-esz3 ...-gu2-gal gu2-gal gu2-gal-an-ne2-ga2-ra gu2-gal-bi gu2-gal-gal gu2-gal-gal-sze3 gu2-gal-sa-a gu2-gal-sze3 gu2-gal2 gu2-gal2-la gu2-gar-ra gu2-gar-sze3 gu2-gar3-sag gu2-gar3-szum{ki} gu2-ge gu2-gesz-bar-ra gu2-gesztu-tur gu2-gi-sa6-ga gu2-gig gu2-gil gu2-gir gu2-gir-ra gu2-giri3 gu2-gu-BULUG3-ba gu2-gu2 gu2-gu2-a gu2-gu2-mu-e3 gu2-gu2-ni gu2-gu2-ta gu2-gur5 gu2-gur5-munus gu2-gur5-nita2 gu2-gurx(SZE.KIN)(SZE-UR4) gu2-i3-na-kal gu2-iri-ki gu2-isz-har-ra2 gu2-isz-har-ra2-ka gu2-isz-har-ra2{ki} gu2-isz-har-ra2{ki}-sze3 gu2-isz-har-ra2{ki}-ta gu2-ka gu2-ka-... gu2-kal gu2-kam gu2-kar-ka gu2-kir gu2-kir-sze3 gu2-kir11-x gu2-ku-uz gu2-la-a gu2-la-PI gu2-la2 gu2-la2-a gu2-la2-bi gu2-la2-me gu2-la2-NIG2 gu2-la2-PI gu2-li-i3-sa6 gu2-lu gu2-lu-ub2 gu2-ma gu2-mu-du8 gu2-mu-ra-ba-al gu2-mu-ra-ra-ba-al gu2-mu-sze3 gu2-mu-ta gu2-na gu2-na-ba gu2-na-bi gu2-na-ka gu2-na-kam gu2-na-ke4-ne gu2-na-me gu2-na-ne-ne gu2-na-sze3 gu2-na-ta gu2-na-x gu2-ne gu2-ne-sag gu2-ne-sag-ga2 gu2-ne-sag-ga2-sze3 gu2-ne-sag-ga2(LAGAB) gu2-ne-sag-me gu2-ne-sag(KA) gu2-ne-sze3 gu2-ne-ta gu2-ni gu2-nida gu2-nigin2 gu2-nigin2-ba gu2-nigin2-na-ak gu2-ninda gu2-nu-kar2-ka gu2-nu-ke4 gu2-nu-la2-a gu2-numun-bi gu2-pa4-e gu2-pa4-sa6-ta gu2-pa4-SZID-ta gu2-ra gu2-ra-i3-li2 gu2-ra-ni gu2-ra-ti-ir gu2-ri-bi gu2-ru gu2-ru-a gu2-ru-da gu2-ru-dam gu2-ru-de3 gu2-sa gu2-sa-a gu2-sa6 gu2-sag-{gesz}erin-gaba-ta gu2-sar gu2-su6 gu2-suhub2 gu2-suhub2-ta gu2-sur-ra gu2-sze gu2-sze3 gu2-szum2 gu2-ta gu2-ta-a-bi gu2-tar gu2-tar-bi gu2-tar-ka gu2-tar-la2 gu2-tar-ta gu2-tu gu2-tul2 gu2-tul2-me gu2-tul2-ta gu2-tur gu2-tur-sa-a gu2-tur-tur gu2-u3 gu2-u3-a gu2-u3-dab gu2-u3-gu gu2-u3-gu-ta gu2-u3-gu2 gu2-u3-gu2-me gu2-u3-gu2-mu gu2-u3-lu gu2-u3-lu-ta gu2-u3-mu gu2-u3-mu-sze3 gu2-u3-mu-ta gu2-u3-sze3 gu2-u3-SZUL-ta gu2-u4-lu gu2-UD gu2-un gu2-un-x gu2-un-za gu2-ur2-gu-la{ki} gu2-us2-du8 gu2-x gu2-x-na gu2-x-sze3 gu2-x-ur2 gu2-x-x gu2-za gu2-zi gu2-zi-a gu2-zi-ga gu2-ZI&ZI gu2-ZI&ZI-ta gu2:tir gu2(KI) GU2xESZ gu3 gu3-bi gu3-de2 gu3-de2-a gu3-de2-a-ha-ma-ti gu3-de2-a-me gu3-de2-a-mu gu3-de2-a-ni gu3-de2-a-ra gu3-de2-a-sze3 gu3-de2-a-ta gu3-de2-nu-si gu3-de2-sze3 gu3-de2-x gu3-de3-na gu3-de3-na-sze3 gu3-du8-a{ki}-sze3 gu3-gal2-la gu3-gal2-la-da gu3-gal2-la-ta gu3-giri3 gu3-giri3-da-ka gu3-gu-mu gu3-gu3-um gu3-ra gu3-ra-a-ba gu3-u2-gu gu3-zi-de2-a ...-gu4 GU4 gu4 gu4-... gu4-{gesz}apin gu4-{gesz}apin-me gu4-{gesz}apin-sze3 gu4-{gesz}apin-ta gu4-{gesz}szinig gu4-{kusz}suhub2 gu4-{u2}hab2 gu4-a gu4-a-a-si gu4-a-am gu4-a-kam gu4-a-ni gu4-a2-husz gu4-am3 gu4-am3-ta gu4-bi gu4-bi-mu gu4-bi2{ki} gu4-bi2{muszen}-gu7 gu4-bu-ti-a gu4-da gu4-da-re gu4-da-re-a gu4-da-re-a-sze3 gu4-da-ru-a-me gu4-da-szum gu4-dab5 gu4-de3 gu4-DISZ-x gu4-du3 gu4-dur2 gu4-dur2-ra-am3 gu4-e gu4-e-... gu4-e-a-na-am3-DU gu4-e-a-na-am3-DU-bi gu4-e-a-na-am3-ma gu4-e-a-na-am3-ta gu4-e-ka gu4-e-ke4 gu4-e-us2 gu4-e-us2-a gu4-e-us2-sa gu4-e-us2-sa-a gu4-e2-us2-sa gu4-eme-ka-ka gu4-ga-na-si-ni gu4-gal gu4-gal-gal-sze3 gu4-gal-gesz gu4-GAN2-si gu4-gaz gu4-gaz-me gu4-gaz-sze3 gu4-gesz gu4-gesz-... gu4-gesz-du3 gu4-gesz-gid2 gu4-gesz-ka-sze3 gu4-gesz-me gu4-gesz-sze3 gu4-gesz-ta gu4-gesz-ur3 gu4-gesz-ur3-bi gu4-gesz-ur3-da gu4-gesz-ur3-ra gu4-gesz-ur3-ra-bi gu4-gesz-ur3-ra-da gu4-gesz-ur3-sze3 gu4-gesz(GAN2) gu4-gu-la-sze3 gu4-gu4 gu4-gu4-{d}suen gu4-gu4-ka gu4-gu4-KU gu4-gur gu4-i3-li2 gu4-ka gu4-ka-ri gu4-kam gu4-ke4 gu4-ke4-ne gu4-ke4-ne-sze3 gu4-ke4-ne-ta gu4-ki-a gu4-KU gu4-KU-ak gu4-ku-da-num2 gu4-KU-ke4-ne gu4-ku-la gu4-KU-lu-a gu4-KU-me gu4-ku-ra-am3 gu4-ku-ru gu4-ku-ru-bi gu4-ku-ru-um gu4-KU-sze3 gu4-KU-ta gu4-ku-um gu4-KU-uz gu4-ku-x gu4-ku-za-num2 gu4-ku3-ga gu4-ku5 gu4-KUM gu4-kur-ru gu4-la gu4-la-lu5 gu4-la2 gu4-la2-a-ke4 gu4-LAGAB-a gu4-lah5 gu4-lah5-me gu4-lah5-sze3 gu4-lah5-ta gu4-lah6 gu4-ma gu4-mah gu4-me gu4-min-a gu4-min-na-sze3 gu4-mu gu4-na-an-gi4 gu4-ne-sag-ta gu4-ne-sze3 gu4-NI gu4-ni gu4-nu-x-in gu4-nu2 gu4-numun gu4-numun-a gu4-numun-a-bi gu4-numun-ba gu4-numun-da gu4-numun-na gu4-numun-sze3 gu4-ra gu4-ra-bi2-mu-mu gu4-ra-bi2-mu2-mu2 gu4-ra-ni gu4-ra2 gu4-ra2-bi2 gu4-ra2-bi2-du-mu2-mu2 gu4-ra2-bi2-mu2 gu4-ra2-bi2-mu2-mu gu4-ra2-bi2-mu2-mu2 gu4-ra2-bi2-mu2-mu2-sze3 gu4-ra2-bi2-mu2-mu2-ta gu4-ra2-bi2-mu2-sze3 gu4-ra2-bi2-mu2-ta gu4-ra2-bi2-NE gu4-ra2-bi2-ra2-mu2-mu2 gu4-ra2-i3-mu2-mu2 gu4-ra2-ke4-esz gu4-ra2:bi2-mu2 gu4-re gu4-re-nu gu4-REC344 gu4-ri gu4-ri-nu gu4-ru-um gu4-si gu4-si-bar-ra gu4-si-sa2 gu4-si-sa2-sze3 gu4-si-su gu4-si-su-a gu4-si-su-ga gu4-si-su-ka gu4-si-su-sze3 gu4-si-su-ta gu4-si-su2 gu4-si-su2-sze3 gu4-si-su2-ta gu4-si4-su4-sze3 gu4-su6-ka-ka gu4-suhub2 gu4-suhub2-a gu4-suhub2-ka gu4-suhub2-sze3 gu4-suhub2-ta gu4-sze3 gu4-szu-ra-im gu4-ta gu4-ta-bi2-mu2 gu4-ta-bi2-mu2-mu2 gu4-tug2 gu4-tug2-gur10 gu4-tug2-gurx(SZE.KIN)-a gu4-tuku gu4-tur gu4-tur-ri-ib gu4-x gu4-x-ga gu4-x-ku gu4-x-ta gu4-x-x-AN-ta gu4-za-lum gu4-zu gu4-zu-nam{ki}-ta gu4(AM) gu4(AM)-e gu4(AMAR) gu4(BI) gu4(TA) gu4(URUDU) gu5 gu5-nun-di gu5-ur2-gu-ru-de3 gu5(LU) ...-gu7 gu7 gu7-... gu7-a gu7-a-ak gu7-a-asz gu7-a-me gu7-a-sze3 gu7-ak gu7-am3 gu7-ba-ta gu7-bi gu7-bi2-TAG gu7-da gu7-dam gu7-de3 gu7-du gu7-du-ni gu7-e gu7-gu7 gu7-i3 gu7-ka-a gu7-ke4-ne gu7-ra gu7-sze3 gu7-ta gu7-u2-du gu7-u2-KA gu7-x gu7-x-ra2 gu7-zi-a gu7-zi-ri2 gu7(KA) gu7(KA)-a ...-gub gub gub-a gub-ba gub-ba-... gub-ba-{d}suen-ta gub-ba-a gub-ba-a-me gub-ba-a-ta gub-ba-am3 gub-ba-an gub-ba-asz gub-ba-ba gub-ba-bi gub-ba-da gub-ba-gub gub-ba-i3-du10 gub-ba-ka gub-ba-ka-me gub-ba-ka-sze3 gub-ba-kam gub-ba-me gub-ba-me-esz2 gub-ba-na gub-ba-ne gub-ba-ne-sze3 gub-ba-ni gub-ba-ni-du10 gub-ba-ni-ke4 gub-ba-ni-sze3 gub-ba-sze3 gub-ba-ta gub-ba-TUR gub-bar gub-be2 gub-be2-esz gub-bi gub-bu-da gub-bu-de3 gub-gub-ba gub-me gub3 gub3-bu-na gub3-PI-al gub3-sze3 gub3-temen gub3-temen-na gub3-temen-na-ta gub3-temen-ta gubalag gudu4 gudu4-... gudu4-{d}szara2 gudu4-a-ka gudu4-a-za-asz-sza gudu4-abzu gudu4-bala gudu4-da gudu4-e gudu4-e-ne gudu4-gal gudu4-gudu4 gudu4-ka gudu4-ka-sze3 gudu4-ke4 gudu4-me gudu4-ne gudu4-ra gudu4-sze3 gudu4-ta gudu4(MUNUS gudu4(MUNUS-ME)-{d}szara2 gug gug-bi gug-ga gug-ga-nu2 gug(GUL) gug2 gug2-ku-ru gug2-sze3 gug4 gug4-bi gug4-e-ne-du gug4-ga gug4-i7-da-gu-la gug4-sze3 gukkal gukkal-ka gukkal-ka-sze3 gukkal-ke4 gukkal-ke4-ne gukkal-ke4-ne-sze3 gukkal-me gukkal-na gukkal-na-ke4-ne gukkal-na-ta gukkal-ne gukkal-sze3 gukkal-ta ...-gul gul gul-a gul-dam gul-de3 gul-du gul-ezem gul-gul gul-gul-bi gul-gul-me ...-gul-kar gul-ku-nu-um gul-la gul-la-sze3 gul-la-ta gul-la-tum gul-li-LAGAB gul-lu-uh2 gul-me gul-pa-e3 gul-PI gul-sa gul-zum gul(DUB gum gum2 gum3 gun3 gun3-a gun3-a-ba gun3-a-kam gun3-a-ne-ne gun3-a-pa-e3 gun3-a-sze3 gun3-x gun4 gun4-na ...-gur GUR gur gur-...-ta gur-a gur-a-bi gur-am3 gur-ba gur-ba-ta gur-bi gur-bi-kam gur-da gur-da-a gur-da-bi gur-da-sze3 gur-da-szu gur-da-x gur-dam gur-di-i3-li2 gur-di3-i3-li2 gur-dub gur-dub-EN gur-e gur-gi gur-gu4-ne-sze3 gur-i3-pa3-da-ta gur-im gur-ka gur-kam gur-ki-bi gur-la-NI-lu gur-lugal gur-lugal-ta gur-me gur-nag gur-ne gur-ra gur-ra-a gur-ra-bi gur-ra-kam gur-ra-me gur-ra-me-esz2 gur-ra-sze3 gur-ra-ta gur-sag gur-sag-gal2 gur-sal4-la gur-si gur-si-sa2-ta gur-si-ta gur-sza-lum gur-sze3 gur-ta gur-ta-am3 gur-TUL2 gur-TUL2-sze3 gur-USZ gur(KAL) gur(LU) gur(SI) gur10 gur10-a gur10-a-bi gur10-a{uruda} gur10-de3 gur10-e gur10-gur10 gur10-gur10-da gur10-gur10-da-bi gur10-gur10-da-sze3 gur10-gur10-dam gur10-gur10-de3 gur10-gur10-me gur10-gur10-ta gur10-ra gur10-sze3 gur10{uruda} gur11 gur11-gur11-ra-a gur11:ra gur11(TUG2) gur2 gur2(MUNU4) gur3 gur4 gur4-a gur4-da gur4-da-ur4-ra gur4-da-x gur4-gur4 gur4-ra gur4-ra-sze3 gur4-sze3 gur4-za-an gur4-za-an-ra gur4-za-an-ra-a gur4-za-an-ta gur4-za-ta gur4{muszen} gur5 gur5-ta gur5-u2-la{ki}-ta gur8 gur8-a gur8-am3 gur8-gu2-ne gur8-gur8 gur8-gur8-me-gal2 gur8-mah gur8-ra gur8-ra-asz gur8-ra-sze3 gur8-szu gur8-x-a2 gur8-za-an gur8-za-an-ta gur8-za-an-x gur8-za(A)-an gur8(HAR) gur8(TE) gur8(TE)-gur8(TE) gurdub gurdub-bi gurdub-kal-la-ta gurdub-sze3 gurdub2 gurdub2-bi gurdub2-sze3 guru7 guru7-... guru7-a guru7-a-kam guru7-a-sze3 guru7-am3 guru7-ba guru7-bi guru7-bi-sze3 guru7-da guru7-e-ne guru7-gu-la guru7-gu-ta guru7-ka guru7-ka-da guru7-ka-ka guru7-ka-sze3 guru7-kam guru7-ma guru7-masz-tab-ta guru7-me guru7-sze3 guru7-ta gurum2 gurum2-ak gurum2-am3 gurum2-bi gurum2-e gurum2-gal gurum2-hu-ul gurum2-kal gurum2-ma gurum2-ma-ka gurum2-ma-ta gurum2-sze3 gurum2-ta gurum2(NIG2) gurumx(IGI.ERIM) gurun gurusz gurusz-... gurusz-a gurusz-am3 gurusz-asz-a gurusz-bi gurusz-e gurusz-e-ne gurusz-gin7-du gurusz-gin7-du-... gurusz-gin7-du-a gurusz-gin7-du-ka gurusz-gin7-du-ke4 gurusz-gin7-du-na-sze3 gurusz-gin7-du-sze3 gurusz-gin7-du-ta gurusz-gin7{gi}-du gurusz-KA gurusz-kam gurusz-sze3 gurusz-szitim gurusz-ta gurusz-x gurx(SZE.KIN) gurx(SZE.KIN)-... gurx(SZE.KIN)-a gurx(SZE.KIN)-a-bi gurx(SZE.KIN)-bi gurx(SZE.KIN)-da gurx(SZE.KIN)-de3 gurx(SZE.KIN)-gurx(SZE.KIN) gurx(SZE.KIN)-gurx(SZE.KIN)-da gurx(SZE.KIN)-gurx(SZE.KIN)-dam gurx(SZE.KIN)-gurx(SZE.KIN)-de3 gurx(SZE.KIN)-gurx(SZE.KIN)-sze3 gurx(SZE.KIN)-sze3 gurx(SZE.KIN)(SZE gurx(SZE.SZE.KIN) gurx(SZE.SZE.KIN)-a gurx(SZE.SZE.KIN)-da guz guz-za guz-za-... guz-za-gen guz-za-lugal guzza guzza-x guzza:ni ...-HA ...-ha HA ha ...-ha-... ha-... ha-...-ku5-ne ha-...-mu ha-...-x-... ...-ha-{d}lamma ha-a ha-a-me-en3 ha-a-ti ha-a-tuku ha-a-UD-x ha-ab-bar-re ha-ab-da-ab-zi-zi ha-ab-da-an-sar-re ha-ab-du ha-ab-du-... ha-ab-ga2-ga2 ha-ab-ru ha-ab-ru-bu ha-ab-ru-sza ha-ab-ru-sze-er ha-ab-ru-sze-er(NI) ha-ab-ru-ta ha-ab-sa2-e ha-ab-su3-e ha-ab-szi-ib-gi4-gi4 ha-ab-szi-ib2-gi4-gi4 ha-ab-ta-ab-e3 ha-ab-ta-e3 ha-ab-tab-be2 ha-ab-tak4-tak4 ha-ab-tar-re ha-ab-ti-x ha-ab-us2-e ha-ab-zi ha-ab-zi-ir-re ha-ab-zi-zi ha-ad ha-ad-ha-ad ha-ad-ha-da ha-ad3-la-... ha-al ha-al-la-a ha-al-li2-a ha-al-u2-sa ha-al-x HA-am ha-am3-du ha-am3-gi4-gi4 ha-am3-har-re ha-am3-zi2{ki} ha-am3-zi2{ki}-da HA-AN ha-an-bu-uz{ki} ha-an-da ha-an-du ha-an-du-du ha-an-du-u2 ha-an-ha-ab-bi2 ha-an-ha-bi2 ha-an-ha-ni ha-an-ma-a ha-an-ti ha-an-ti-ta ha-an-tuku ha-an-tum3 ha-an-za-ab-tum ha-an-za-ab-tum-ma-sze3 ha-ar-... ha-ar-bi2-in ha-ar-bi2-in-ta ha-ar-bu ha-ar-pa2-tal ha-ar-si{ki} ha-ar-sza-ti-ip ha-ar-szi ha-ar-szi-ri{ki} ha-ar-szi-tum ha-ar-szi{ki} ha-ar-szi{ki}-ke4 ha-ar-szi{ki}-me ha-ar-szi{ki}-me-esz2 ha-ar-szi{ki}-sze3 ha-ar-szi{ki}-ta ha-ar-szum{ki} ha-ar-ti-x ha-ar-tum ha-ar2-szi{ki} ha-asz ha-asz-hu-ri{ki} ha-asz-ma-nu-um ha-asz-ti-a ha-asz2-ha-me-er ha-ba ha-ba-... ha-ba-{d}szara2-gin7 ha-ba-a ha-ba-ab-dah-e ha-ba-ab-gur-re ha-ba-ab-szum2-mu ha-ba-ab-ti ha-ba-ab-ti-ge26 ha-ba-ab-ti-ti ha-ba-ad ha-ba-ad-da-kum ha-ba-an-... ha-ba-an-da-ku5-ne ha-ba-an-da-ku5-re6-ne ha-ba-an-du12-du12 ha-ba-an-sa6-ge ha-ba-an-szi-ib2-ti-ti ha-ba-an-tum2-mu ha-ba-an-tum3 ha-ba-an-zi-zi ha-ba-at ha-ba-ba ha-ba-ba-me-esz3 ha-ba-ba-tum ha-ba-ba-tum-ma ha-ba-da-ge ha-ba-da-gid2-de3 ha-ba-da-kar-re ha-ba-da-ku5-e ha-ba-da-ku5-ne ha-ba-da-ku5-re6 ha-ba-de6 ha-ba-du12-du12 ha-ba-gi-na ha-ba-ku5-ke4 ha-ba-lu-ge ha-ba-lu-ge2 ha-ba-lu-gin7-ta ha-ba-lu2-ge2 ha-ba-lu5 ha-ba-lu5-ge ha-ba-lu5-ge-ta ha-ba-lu5-ge2 ha-ba-lu5-ge2-me-esz2 ha-ba-lu5-ge2-ra ha-ba-lu5-ge2-ta ha-ba-lu5-ke4 ha-ba-lum ha-ba-mu ha-ba-mu-ta ha-ba-ni-gar ha-ba-ra-ab-dab(LU)-e ha-ba-ra-ab-dab5-e ha-ba-ra-an-tum3-ma ha-ba-ra-uru4-u3 ha-ba-re ha-ba-sa6 ha-ba-sa6-ga ha-ba-sa6-ge ha-ba-sa6-sa6 ha-ba-szi-... ha-ba-szi-ib-ti ha-ba-szi-ib2-ti ha-ba-szi-ib2-ti-ge26 ha-ba-szi-ti ha-ba-ti ha-ba-ti-ti ha-ba-tum ha-ba-tum-li-ip-du ha-ba-tum-li-ip-dum ha-ba-tur-re ha-ba-x-x ha-ba-za-tum-sze3 ha-ba-zah3-de3-esz ha-ba-zi ha-ba-zi-ge ha-ba-zi-in ha-ba-zi-in-da ha-ba-zi-in-ka ha-ba-zi-in-na-ka ha-ba-zi-in-sze3 ha-ba-zi-na ha-ba-zi-zi ha-ba-zi-zi-me ha-ba-zi-zi-ta ha-bar-esz ha-bar-ra ha-bar-re HA-bi ha-bi-za-nu-um ha-bi-zum ha-bi2-ba-tum ha-bi2-da-tal ha-bi2-du8 ha-bi2-ib2-da-e ha-bi2-ib2-du3-e ha-bi2-id-nu-ni ha-bi2-in-dah ha-bi2-la ha-bi2-la-x ha-bi2-sza ha-bi2-za-nu-um ha-bu ha-bu-da ha-bu-da{uruda} ha-bu-gin7-du ha-bu-ra ha-bu-ra-tum ha-bu-ra{ki} ha-bu-ri-tum ha-bu-ri2-tum ha-bu-ri2-tum-ma ha-bu-sza ha-bu-sza3-ga ha-bu-ul-si-is-UD ha-bu-ul-si-mu-UD-ta ha-bu-um ha-bu-um{ki} ha-bu3 ha-bu3-bu3 ha-bu3-bu3-ta ha-bu3-da ha-bu3-da-sze3 ...-ha-da ha-da ha-da-a ha-da-da ha-da-da-ta ha-da-du ha-da-gal2 ha-da-ti ha-dab5 ha-dab5-me ha-dab6 ha-di-ka-ma-x-ta ha-DU ha-du-du ha-du-x ha-e-ri2-dul4 ha-ga-ar{ki} ha-ga2-ga2 ha-gam-gam ha-gar-gu7 ha-gar-sur-a{ki}-sze3 ha-gar-sur-sze3 ha-gar{ki}-da ha-gar{ki}-sze3 ha-gi ha-gid2-da ha-giri3-... ha-gur10-gur10 ha-ha ha-ha-a ha-ha-la ha-ha-NE ha-ha-sza ha-ha-sza-ra ha-ha-sza-sze3 ha-ha-sza-ta ha-ha-sza4 ha-ha-sza4-ar ha-ha-sza4-ta ha-ha-x ha-hu-um{ki} ha-hu{ki}-da ha-ia3 ha-in-kesz2-e ha-isz-sze3 ha-kal-x ha-kam-ma ha-kesz2-e ha-ku-ku-a HA-ku3-ga ...-ha-la ha-la ha-la-... ha-la-{d}...-ki-du ha-la-{d}ba-ba6 ha-la-{d}ba-ba6-ka ha-la-{d}ba-ba6-kam ha-la-{d}ba-ba6-ke4 ha-la-{d}ba-ba6-ra ha-la-{d}en-lil2 ha-la-{d}ha-ia3 ha-la-{d}iszkur ha-la-{d}lamma ha-la-{d}lamma-da ha-la-{d}lamma-sze3 ha-la-{d}ma-mi ha-la-{d}ma-mi-sze3 ha-la-{d}nansze ha-la-{d}nin-gal ha-la-{d}suen ha-la-{d}szusz3-{d}ba-ba6 ha-la-{d}utu ha-la-{d}x ha-la-{d}x-x ha-la-a ha-la-a-me ha-la-a-ta ha-la-ad-da ha-la-ama-na ha-la-asz-ka ha-la-asz-ti ha-la-ba ha-la-du-du ha-la-i3-li2 ha-la-la ha-la-la-sze3 ha-la-me-me ha-la-mu ha-la-ni ha-la-sza ha-la-sza-x ha-la-ta ha-la-ti ha-la-um ha-la-x ha-la-x-... ha-la-za ha-la2 ha-lah5 ha-lam-e-de3 ha-lam-ma ...-ha-lam{ki} ha-li-a ha-li-lu ha-li-lum ha-li2 ha-li2-li2 ha-li2-li2-ka ha-li2-li2-sze3 ha-lu ha-lu-lu ha-lu-lu-a ha-lu-szu ha-lu-ub2 ha-lu-ub2-ba ha-lu-ub2-bi ha-lu-ub2-ta ha-lu5 ha-lu5-... ha-lu5-lu5 ha-lu5-lu5-sze3 ha-lu5-lu5-ta ha-lu5-sza ha-lu5-u3-kul ha-lum ha-ma-ab-szum2-mu ha-ma-ab-tak4-tak4 ha-ma-ab-x-um ha-ma-an-ne-en6 ha-ma-an-zi-zi ha-ma-ar ha-ma-ku5-e ha-ma-ku5-re ha-ma-ma ha-ma-ni-in-de6 ha-ma-szum2 ha-ma-szum2-mu ...-ha-ma-ti ha-ma-ti ha-ma-ti-la ha-ma-ti-me ha-ma-ti-szi ha-ma-ti-ta ha-ma-tum3 ha-ma-zi ha-ma-zi-zi ha-ma-zi{ki}-me ha-ma-zi2{ki} ha-ma-zi2{ki}-ka ha-ma-zi2{ki}-ke4 ha-ma-zi2{ki}-sze3 ha-ma-zi2{ki}-ta ha-mar-ma-szu-um ha-mar-ma-szum ha-me ha-mu ha-mu-ak ha-mu-bar-e ha-mu-bar-re ha-mu-da-du ha-mu-dar-re ha-mu-du8 ha-mu-ga2-ga2 ha-mu-gi ha-mu-gur-e ha-mu-na-...-e3-e3 ha-mu-na-a-ba-re ha-mu-na-a-ga2-ga2 ha-mu-na-ab-szum2 ha-mu-na-ab-szum2-mu ha-mu-na-ab-tak4 ha-mu-na-ga2-ga2 ha-mu-na-har-re ha-mu-na-ra-pa3-de3 ha-mu-na-szum2 ha-mu-na-szum2-mu ha-mu-na-ta-DU ha-mu-ne-bar-re ha-mu-ne-te ha-mu-ni-ib2-tusz-e ha-mu-ra-ab-szum2-mu ha-mu-ra-lah5 ha-mu-sa2-e ha-mu-sa2-ne ha-mu-szi-in-gi4-gi4 ha-mu-ti ha-mu-tum3 ha-mu-x ha-na-... ha-na-a ha-na-a-bar-re ha-na-a-ga2-ga2 ha-na-ab-bala-e ha-na-ab-gi4-gi4 ha-na-ab-szum2-e ha-na-ab-szum2-mu ha-na-ab-tum ha-na-ab-zi-zi ha-na-am ha-na-ar-bu-bu ha-na-ar-bu-bu-ka ha-na-gu-ni-ir ha-na-na ha-na-szi-ak-ke4 ha-na-szum2 ha-na-szum2-mu ha-na-ti ha-na-ti-me ha-na-uru4{ru} ha-na-zi-zi ha-nam-ab-ba ...-ha-ne ha-ne-... ha-NE-me-a ha-ni ha-ni-... ha-ni-ib2-su-su ha-ni-ib2-zi-zi ha-ni-lum ha-ni-mu ha-ni-sa6 ha-ni-sa6-ga ha-ni-sa6-ga-sze3 ha-ni-saga ha-ni-ta ha-nu-nu ha-ra-ab-szum2-mu ha-ra-an-kam ha-ra-har{ki} ha-ra-ka ha-ra-ka-x ha-ra-na-i-sa6 ha-ra-pa3 ha-ra-se3-se3-ge-de3 ha-ra-sze3 ha-ra-szu-tum ha-ra-szum{ki} ha-ra-ti-i3-la ha-ra-x-x ha-ri-isz-hu-un ha-ri-isz-hu-un-tah ha-ri2 ha-ru ha-ru-ba-sze3 ha-ru-hu-ul-e ha-ru-x ha-sag3-ge ha-sar ha-sar-da ha-si-uruda-la-isz ha-si2-is-arhusz-ke4 ha-sza-a ha-sza-an-me-gara2{ki}-me HA-sze3 HA-szesz{ki} ha-szi ha-szi-a-num2 ha-szi-ba-ar ha-szi-ib-da-sal ha-szi-ip-a-tal ha-szi-ma-tal-ta ha-szi-pa2-ta2-al ha-szi-pa2-tal ha-szi-pa2-tal{ki} ha-szi-sze-il ha-szi-ti-um ha-szi-ti-um-su-a ha-szu-an-num2{ki} ha-szu-um ha-szub-ba ha-ta-luh-luh ...-ha-ti ha-ti ha-ti-lum ha-ti-ta ha-ti-ti-um ha-ti-ti-um-sze3 ha-tuku ha-u2-sa-sze3 ha-UD-UD-e ha-um ha-um-i3-sa6 ha-ur2-na-ni-gi4 ha-ur2-pu-uk-szi ha-uru4{ru} ha-x ha-x-... ha-x-ka ha-x-la HA-x-u2-du{ki} ha-x-x ha-x-x-sza-an ha-x-x-sze3 ha-za-... ha-za-a-num2-ta ha-za-ab-tum ha-za-an-num2 ha-za-bu ha-za-nu-um ha-za-num2 ha-za-num2-bi ha-za-num2-da ha-za-num2-e ha-za-num2-ma ha-za-num2-sze3 ha-za-num2-ta ha-za(A)-num2 ha-zi ha-zi-... ha-zi-e ha-zi-in ha-zi-in-... ha-zi-in-sze3 ha-zi-sze3 ha-zu ha-zu-... ha-zu-za-x ha-zum ha(ZA) ha(ZA)-an-da HA) HA{ki} HA@t HA@t-munus HA@t-nita2 hab2 hab2-ba-gi4-ni hab2-bi had2 had2-a had2-bi had2-had2 had2-sze3 had2-ta ...-hal hal hal-... hal-a hal-a-ka hal-ansze hal-ba-an hal-bi hal-bi-me hal-bi-sze3 hal-bu-SZID hal-da-sze3 hal-de3 hal-du3 hal-ha hal-hal hal-hal-a hal-hal-dam hal-hal-la hal-hal-la-ta hal-hal-li2 hal-i3-li2 hal-i3-li2-ta hal-i3-li2-tum hal-i3-lum hal-ir hal-la hal-la-... hal-la-a hal-la-a-ta hal-la-a-u18 hal-la-tum hal-la-tum-bi hal-li2 hal-li2-a hal-li2-du hal-li2-li2 hal-li2-ta hal-masz hal-mu-... hal-ta hal-tur hal-x hal(AN) HAR har HAR-{d}nisaba HAR-{gesz}szinig HAR-a har-ad-za-ta har-an HAR-AN-ta har-ar-szi HAR-az-za{ki}-ta HAR-ba HAR-ba-a HAR-ba-nin-U-x HAR-da har-da-du-ba har-da-hi{ki} har-da-hi{ki}-me HAR-DUB HAR-e HAR-ga HAR-gid2 HAR-gid2-sze3 HAR-gid2-ta har-giri17 HAR-HA-da-ta har-har har-har-ra har-har-ra-sze3 HAR-i3-sa6 HAR-im har-lam HAR-lu-sze-a HAR-ma-KA HAR-ma-ni HAR-me-za-NE HAR-nam-mah HAR-ra HAR-ra-a-sun2 har-ra-an har-ra-an-i3-sa6 har-ra-an-na-sa6 har-ra-an-sza har-ra-na-i3-sa6 HAR-ri-ga har-si{ki} har-sze3 HAR-SZE3-ka har-szi{ki} har-szinig HAR-szu har-szu-bi-um HAR-szum HAR-ta HAR-x-a HAR-x-sze3 har-za-an-num2-ra har(MUNUS) har(NA) har{ki} hara4 harax(DAG.(KISIM5xIR)) hasz haszhur hat he he-ba-re he-da-ti he-gal he-gal-ta he-gal2 he-gal2-gu-la he-gal2-gu-la-sze3 he-gal2-la he-gal2-la-ta he-gal2-sze3 he-gal2-ta he2 he2-... he2-...-i3-sa6 he2-{d}suen he2-{ga2}gar{ar} he2-a he2-a-pa3 he2-a-ti he2-ab-ba-... he2-ab-bar-re he2-ab-pa-re he2-ab-sa2 he2-ab-sa2-e he2-ab-si-x he2-ab-su13-e he2-ab-su3-e he2-ag2 he2-ak-ke4 he2-am3-ba-re he2-am3-e he2-an-pa3 he2-an-szi-dab5 he2-an-szum2-mu he2-ba-ab-szum2 he2-ba-ab-szum2-e he2-ba-ab-szum2-mu he2-ba-du11 he2-ba-e he2-ba-ne he2-ba-re he2-babbar2 he2-bar he2-bar-re he2-bar-re(USZ) he2-be he2-be2 he2-bi-ib-gi-ne2 he2-bi-ib-se3-ge he2-bi2-bar-re he2-bi2-du7 he2-bi2-ga2-ga2 he2-bi2-ib2-dab5-be2 he2-bi2-ib2-gi4-gi4 he2-bi2-la-at{ki} he2-bu-e he2-bu3-e he2-da he2-da-gi4-gi4 he2-da-nu2-am3 he2-dab-dab-e he2-dab-e he2-dab5 he2-dab5-... he2-dab5-ba he2-dab5-da he2-dab5-e he2-dab5-me he2-dab5-ne he2-dab5-sze3 he2-dab5-ta he2-dam he2-de2-e he2-de6 he2-dim2 he2-dim2-e he2-du he2-du-du he2-du-du-ta he2-du-mu he2-du-ut-{d}amar-{d}suen he2-du10-ga he2-du2 he2-du7 he2-du8-a he2-du8-AN he2-e he2-e-sa6-ge he2-eb-ba-re he2-eb-bar-re he2-eb-bu-e he2-eb-da-an-gi4-gi4 he2-eb-de6 he2-eb-du3 he2-eb-du7 he2-eb-e he2-eb-ga2-ga2 he2-eb-gi4 he2-eb-ra-ra he2-eb-sa10-sa10 he2-eb-sa2-e he2-eb-sa6 he2-eb-sa6-ge he2-eb-su13-e he2-eb-su3 he2-eb-su3-e he2-eb-til-le he2-eb-til-le-ne he2-eb-x he2-eb2 he2-eb2-... he2-eb2-bil2 he2-eb2-ga2-ga2 he2-eb2-gi-ne2 he2-eb2-la2-e he2-eb2-til-e he2-eb2-til-le he2-eb2-zi-zi he2-em-ba-re he2-em-da-ab-gi4-gi4 he2-em-da-de6 he2-em-da-gi4-gi4 he2-em-du he2-em-e he2-em-ga2-ga2 he2-em-gi4-gi4 he2-em-ma-gub he2-em-szi-kal he2-em-szi-kal-ge2 he2-em-ta-e3-e3 he2-em-ta-tusz he2-em-us2-e he2-em-x he2-en-da-du he2-en-de2-a he2-en-ga2-ga2 he2-en-gar he2-en-gi4-gi4 he2-en-gu7-e he2-en-sa2-x he2-en-sa6 he2-en6-lu5 he2-en8-la2-e he2-ga2-ga2 he2-ga2-ga2-e ...-he2-gal2 he2-gal2 he2-gal2-e-ta he2-gal2-gu2-ba he2-gal2-la he2-gal2-ta he2-gal2-temen he2-gi-in he2-gi-na he2-gi-ne2 he2-GIN2-ta he2-gu7-e he2-gub-ba he2-im-du-e he2-in-ti-e he2-ki he2-la2 he2-lah5 he2-lah5-sze3 he2-lah5-ta he2-li2-a he2-lu-num2 he2-ma-a-ga2-ga2 he2-ma-ab-se3-ge he2-ma-ab-szum2-mu he2-ma-an-la2-e he2-ma-an-tum3 he2-ma-da-tum3 he2-ma-de2-e he2-ma-du he2-ma-du-ta he2-ma-du(DA) he2-ma-du3 he2-ma-ga2-ga2 he2-ma-gub he2-ma-ke4 he2-ma-ra-ab-e11-de3 he2-ma-ti-e he2-ma-ze2-e he2-ma-zi-zi he2-ma-zi-zi-sze3 he2-me he2-me-am3 he2-me-en8 he2-mi-ib2-se3-ge he2-mi-in-si-ge he2-mi-li he2-mi-li-sze3 he2-mi-na he2-mi-ni-tusz he2-mi-zi2{ki}-da he2-mu-gi4-gi4 he2-mu-na-ab-szum2-e he2-mu-na-ab-szum2-mu he2-mu-na-ak-e he2-mu-na-an-gi4-gi4 he2-mu-na-szum2-mu he2-mu-ni-dab5-de3 he2-mu-ni-KU-ne he2-mu-szi-gi4-gi4 he2-mul he2-na he2-na-a-bar-re he2-na-a-du8-e he2-na-a-ga2-ga2 he2-na-ab-be2 he2-na-ab-da-he he2-na-ab-da6-da6-e he2-na-ab-gi-ne2 he2-na-ab-pa3-de3 he2-na-ab-ra-ra he2-na-ab-sa10-sa10 he2-na-ab-szum2 he2-na-ab-szum2-e he2-na-ab-szum2-ma he2-na-ab-szum2-mu he2-na-ab-szum2-mu-e he2-na-ab-szum2-ni he2-na-ab-us2-e he2-na-ab-zi-zi he2-na-ak he2-na-an-szum2-mu he2-na-bar-re he2-na-be2 he2-na-be2-ka-ta he2-na-da-gal2 he2-na-du-du he2-na-du11 he2-na-eb2-szum2-mu he2-na-ga2-ga2 he2-na-gub he2-na-la2-en-ne he2-na-lah5 he2-na-ni-szum2-e he2-na-ra-ab-szum2-mu he2-na-ra-bar-re he2-na-ri-ri-ga he2-na-sa2-a he2-na-sa6 he2-na-saga he2-na-si-ge he2-na-szu4 he2-na-szum2 he2-na-szum2-e he2-na-szum2-mu he2-na-ti he2-na-ti-ib2 he2-na-ti-kam he2-na-ti-sze3 he2-na-ti-ta he2-na-zi-zi he2-ne-ab-szum2-mu he2-ne-ab-zi-zi he2-ne-bar-re he2-ne-da-tab-ba-be2 he2-ne-da6-da6-e he2-ne-eb-kal-ge he2-ne-eb-szum2-mu he2-ne-eb-zu-zu he2-ne-eb2-szum2-mu he2-ne-gi-ne2 he2-ne-gur-re he2-ne-szum2 he2-ne-szum2-mu he2-ne-tab-ba-be2 he2-ne-tum2-mu he2-ne2-eb2-szum2-mu he2-ni-dab5 he2-ni-dab5{ab} he2-ni-ib-sa6-ge he2-ni-ib2-szid-e he2-ni-se3-ge he2-ni-zi he2-pa3 he2-pa3-de3 he2-ra he2-ra-ti he2-ri-ri he2-sa2-e he2-sa6 he2-sa6-... he2-sa6-bi he2-sa6-ga he2-sa6-ge he2-sa6-ge-me he2-sa6-ge-ta he2-sa6-gi-na he2-sa6-mu he2-sa6-ra he2-sa6-sa6 he2-sa6-sze3 he2-sa6-ta he2-sa6-x he2-ses he2-su-su he2-su-su-a he2-su13-e he2-su3-e he2-su3-e-ta he2-su3-ra he2-su3-re he2-su3-re6 he2-sza-bar-re he2-sza-me-e he2-szar2-szar2 he2-sze3 he2-szi-dab5 he2-szir he2-szu-um-ma{ki} he2-szum2-e he2-szum2-mu he2-ta-ab-ba-e-ne he2-ta-ba-re he2-ta-dag-dag-ge he2-tak4-sze3 he2-tar he2-tar-re he2-ti he2-ti-e he2-ti-ta he2-tum2-mu he2-u2 he2-x he2-x-... he2-x-gi he2-x-mu he2-x-TAG-e he2-x-x he2-x-x-... he2(U5) hendur hendur-sag-sze3 ...-HI ...-hi HI hi HI-... hi-... HI-...-ta hi-a hi-a-asz HI-a-ba-ra-ta HI-a-bar-ra HI-a-bar-ra-ka HI-a-bar-ra-ka-sze3 HI-a-bar-ra-ka-ta HI-a-bar-ra-sze3 HI-a-bar-ra-ta hi-a-bi HI-a-sar hi-a-ta HI-ab-ra-du HI-am3 hi-ba-ri2-tum hi-ba-ri2-tum-sze3 hi-ba-ri2-tum{ki} hi-ba-ri2-tum{ki}-ta hi-ba-ti hi-bar hi-bar-ra-ni HI-bi hi-bi-la-tum{ki} hi-bi2-dingir hi-bi2-la-a-at{ki} hi-bi2-la-at{ki} hi-bi2-la-ti hi-bi2-la-ti{ki} hi-bi2-ti-is2-su2 hi-bu-ti HI-da hi-da HI-da-me HI-da-mu2 HI-da-ra hi-de3 HI-DISZ HI-du-ug hi-e HI-en-sze3 hi-gal2-ta HI-hal-um hi-ib hi-in-... hi-in-dum hi-in-dum-sze3 HI-ir hi-ir hi-ir-ta hi-ir-zi hi-ir-zum hi-iz{sar} HI-ka hi-ka-dar hi-la-a hi-la-zu HI-la2 HI-la2-a HI-la2-de3 HI-la2-sze3 ...-hi-li hi-li hi-li-... hi-li-a hi-li-a-i3-pa3 hi-li-ab-zu hi-li-ab-zu-ta hi-li-abzu hi-li-abzu-sze3 hi-li-abzu-ta hi-li-an-na hi-li-bi hi-li-e-gar-ra hi-li-gar-ra hi-li-ib hi-li-isz hi-li-mu hi-li-ta hi-li2 hi-li2-a hi-li2-da hi-li2-me hi-lu-a hi-lum hi-lum-ma hi-me hi-me-me-ti hi-mi-zi2{ki}-da HI-na HI-na-HAR HI-ni HI-nu-si HI-numun-um hi-nun-na ...-HI-ra hi-ra-at-su2 hi-ri-a-tum hi-ri-tam2 hi-ri-tum hi-ri2-a-tum hi-rum HI-sar hi-sza-ar hi-sza-ni-si-in-ta hi-sza-ri HI-sze3 HI-te hi-tum HI-U HI-x HI-x-... hi-x-...-ra HI-x-ta HI-x-x hi-x-x HI-x-x-x HI-x-za-ri2-iq hir hirinx(KWU318) hirinx(KWU318)-ki hirinx(KWU318)-na hirinx(KWU318)-na-bi hirinx(KWU318)(GAN) hirinx(KWU318)(GAN)-na hirinx(SIG7) hirinx(SIG7)-na HIxDISZ HIxSAR HIxX ...-hu HU hu hu-... hu-...-ri{ki} hu-a hu-a-... hu-a-x hu-al-la HU-ba hu-ba hu-ba-{d}szul-gi-da-asz hu-ba-a hu-ba-a-a hu-ba-a-sze3 hu-ba-a-ta hu-ba-asz hu-ba-ba hu-ba-ba-a hu-ba-da5 hu-ba-ga-da hu-ba-la hu-ba-li2-is hu-ba-mer-si-ni hu-ba-na hu-ba-na-ta hu-ba-ni hu-ba-ni-... hu-ba-ni-ha-ne2-esz hu-ba-ni-isz hu-ba-nimgir-si-NI hu-ba-nu hu-ba-nu-du-uk hu-ba-nu-du10-ta hu-ba-nu-x-szar hu-ba-sze hu-ba-szesz hu-ba-ta hu-ba-ti-a hu-ba-tum hu-ba-x hu-ba-x-szu hu-ba-x-x hu-ba6-ba6 hu-ba6-ba6-sze3 hu-ba6-ba6-ta hu-bar-me hu-bar-ra hu-bar7-re hu-bi-dam hu-bi-ru{ki} hu-bi-ti hu-bi-tum hu-bi-um{ki} hu-bi2-dam hu-bi2-dam-sze3 hu-bu-a hu-bu-bi hu-bu-di-a hu-bu-la hu-bu-ti hu-bu-ti-a hu-bu-tum hu-bu-u-sza hu-bu-ul hu-bu-um hu-bu-um{ki} hu-bu-um{ki}-me hu-bu-um{ki}-sze3 hu-bu-um{ki}-ta hu-bu3-li-im hu-bu7 hu-bu7(LU) hu-bu7(LU)-me hu-bu7{bu} hu-bu7{bu}-me hu-bu7{bu}-ne hu-bu7{bu}-sze3 hu-da hu-da-mu hu-da-ti hu-da-zi ...-hu-du hu-du hu-du-du hu-du-du-ta hu-du3 hu-du3-e-ne HU-gar3 HU-gesz hu-gu-da HU-gu-ur-ri hu-gu4-... hu-ha hu-ha-re hu-hal-hal-ur-ta hu-HI hu-hu hu-hu-... hu-hu-...{ki} hu-hu-li2-bar hu-hu-ne-mu hu-hu-ni hu-hu-nu hu-hu-nu-ar{ki} hu-hu-nu-ri hu-hu-nu-ri-sze3 hu-hu-nu-ri-ta hu-hu-nu-ri(PA) hu-hu-nu-ri{ki} hu-hu-nu-ri{ki}-ke4 hu-hu-nu-ri{ki}-me hu-hu-nu-ri{ki}-me-ta hu-hu-nu-ri{ki}-sze3 hu-hu-nu-ri{ki}-ta hu-hu-nu-ri{ki}-x hu-hu-nu-ru hu-hu-nu-ru{ki} hu-hu-nu-ru{ki}-me hu-hu-nu-ur hu-hu-nu:ri{ki} hu-hu-nu{ki} hu-hu-ri hu-hu-ri{ki} hu-hu-rix(HU) hu-hu-ru hu-hu-ru-um ...-hu-hu-sze3 hu-hu-uh2-nu-ri{ki} hu-hu-uh2-ri{ki} hu-hu-uh2{ki} hu-hu-uh3-nu-ri{ki} hu-hu-um-ti hu-hu-x hu-ib-tum hu-im-sze3 hu-ka-ri hu-kikken2 hu-ku-ur2 hu-la hu-la-... hu-la-a hu-la-al hu-la-al-la hu-la-la hu-la-li2 hu-la-lum hu-la-lum-ma hu-la-me hu-la-ni hu-la-um hu-li hu-li-ba-ar hu-li-bar hu-li-bar-me hu-li-bar-sze3 hu-li2-a hu-li2-bar hu-li2-bar-a hu-li2-bar-bi hu-li2-bar-da hu-li2-bar-me hu-li2-bar-ra hu-li2-bar-ra-ke4 hu-li2-bar-ra-sze3 hu-li2-bar-sze3 hu-li2-lugal hu-lu-bu hu-lu-bu-me hu-lu-du-uk hu-lu-lu hu-lu-ti-ma hu-lu-ti-ma-ta hu-lu-ur2 hu-lu5-hu-lu5 hu-ma-a-ta hu-ma-an-zi hu-ma-ti hu-ma-ti-ke4 hu-ma-x hu-ma-x-... hu-ma-za hu-ma-za-ta hu-ma-zi hu-mi-bar-me hu-mu-da hu-mu-na-ab-szum2-mu hu-mu-si-ba-re hu-mu-szi-DU hu-mu-u-sza hu-mur-ti{ki} hu-na hu-na-a hu-na-zi HU-NE hu-ne hu-ne-... hu-ne-nir hu-ne-szar2-ra ...-hu-ni hu-ni hu-ni-ba hu-nu hu-nu-ha-ra hu-nu-hu hu-nu-NE-a hu-nu-nu hu-nu-nu-lu-ta hu-nu-nu-ur hu-nu-nu-ur-ta hu-nu-ri hu-nu-ri{ki} hu-nu-u2 hu-nu-um hu-pi4-pi4-sal4 hu-pi5-tam2 hu-ra hu-ra-zi hu-ri-la hu-ri-um hu-ri2 hu-ri2-a-num2 hu-ri2-in-gin7 hu-ri2-um hu-ri2-um-bi hu-ri2-zi hu-rim3 hu-rim3-ma hu-rim3-ma{ki} hu-rim3-sze3 hu-rim3-ta hu-rim3{ki} hu-rim3{ki}-du10 hu-rim3{ki}-ka hu-rim3{ki}-ma hu-rim3{ki}-me hu-rim3{ki}-ta hu-ru hu-ru-... hu-ru-ba-x hu-ru-gu4 hu-ru-ka hu-ru-mu hu-ru-mu-ka hu-ru-mu-ra hu-ru-nita2 hu-ru-pu-um hu-ru-ra hu-ru-ta hu-ru-ti{ki} hu-ru-tur ...-hu-ru-um hu-ru-um hu-ru-ut hu-sa hu-sa6 hu-sa6-a hu-si-u3{ki}-me hu-si4-zi hu-su-uz-za-ar-ra-ri hu-sza hu-sza-na-sze3 hu-sza3 hu-sza3-bu-um hu-szi-{d}nin-x-ta hu-szi-gi4 hu-szi-in hu-szi-nu-da-a-sze3 hu-szi-szi hu-ti hu-ti-ni hu-ti{ki} hu-tu-a hu-u2 hu-u2-a hu-u2-ga hu-u2-hu-u2 hu-u2-mu hu-u2-re hu-u3 hu-u3-a hu-u3-da hu-u3-rum hu-u3-sza3-um-tum{ki} hu-u4 hu-u4-da hu-ub-bu-um hu-ub-ni{ki} hu-UD hu-uh-hal hu-uh-nu-ri{ki} hu-uh-uh hu-uh2 hu-uh2-hu hu-uh2-hu-nu-ri hu-uh2-hu-nu-ri{ki} hu-uh2-hu-ri{ki} hu-uh2-hu{ki} hu-uh2-NE hu-uh2-nu hu-uh2-nu-nu-ri{ki} hu-uh2-nu-ri hu-uh2-nu-ri{ki} hu-uh2-nu-ri{ki}-ka hu-uh2-nu-ri{ki}-ke4-ne hu-uh2-nu-ri{ki}-me hu-uh2-nu-ri{ki}-ta hu-uh2-nu-ri2{ki} hu-uh2-nu-rix(HU){ki} hu-uh2-nu-ru{ki} hu-uh2-nu:ri{ki} hu-uh2-nu{ki} hu-uh2-ri hu-uh2-ri{ki} hu-uh2-u4-nu-ri hu-uh2-u4-nu-ri{ki} hu-uh2:nu-ri{ki} hu-uh2(DUL3)-nu-ri{ki}-ke4-ne-ta hu-uh2(GISZ-KUSZU2)-nu-ri{ki} hu-uh2(UD)-nu-ri{ki} hu-uh2{ki} hu-uh3 hu-uh3-nu-ri hu-uh3-nu-ri{ki} hu-uh3-nu-ri2 hu-ul-gal2 hu-ul-li-bar hu-ul-li-gar hu-ul-li2 hu-ul-x-sze3 ...-hu-um hu-um hu-um-dingir{ki} hu-um-NI hu-um-ra-nu-um hu-um-tu-um hu-um-tum hu-um-zum hu-un-... hu-un-{d}szul-gi hu-un-{d}szul-gi-ka hu-un-al-zi-asz2 hu-un-ba hu-un-bi hu-un-bu hu-un-bu-... hu-un-da-hi-sze-er hu-un-da-ri hu-un-da-wa hu-un-du-du hu-un-du-du-ta hu-un-ga-ad hu-un-gi-te hu-un-gi4-la-ah hu-un-gu-ur2-bi hu-un-gu-ur2-bi-ta hu-un-gu-ur2-bi-x hu-un-ha-ab-bur hu-un-ha-ab-ur hu-un-ha-ad hu-un-ha-al-bi-id hu-un-hal-bi-da hu-un-hi-li hu-un-hu hu-un-hu-ub-sze hu-un-hu-ub-sze3 hu-un-hu-ub-sze3-sze3 hu-un-hub2-sze3 hu-un-hur-ti hu-un-i3-li2 hu-un-ki-ib-ri hu-un-ku-sza hu-un-li-sze3 hu-un-na-al-zi-asz2 hu-un-na-ru-um hu-un-na-zi hu-un-nu hu-un-nu-bu hu-un-nu-du-uk hu-un-nu-szu hu-un-nu-um hu-un-nu-um-ta hu-un-nu-wa hu-un-sa4-a hu-un-sa6 hu-un-sa6-(x) hu-un-sa6-mu hu-un-sa6-mu-sze3 hu-un-sa6-sa6-me hu-un-sa6-szesz hu-un-ti-ba hu-un-tu-x-li hu-un-um hu-un-x-... hu-un-x-ri hu-un-za hu-un-za-ti hu-un-ze2-ri hu-un-zi hu-up-pu-um-sze3 hu-ur-da hu-ur-ti hu-ur-ti{ki} hu-ur-ti{ki}-ke4 hu-ur-ti{ki}-me-esz2 hu-ur-ti{ki}-ta hu-ur-tim{ki} hu-ur2-da hu-ur2-ti{ki} hu-ur3-ti{ki} hu-ur4-ti{ki} hu-ur5-bi-sza hu-ur5-bi-sza-am hu-ur5-li-du hu-ur5-ta-a hu-ur5-ti hu-ur5-ti-ke4 hu-ur5-ti-ki hu-ur5-ti(IGI){ki} hu-ur5-ti{ki} hu-ur5-ti{ki}-me hu-ur5-ti{ki}-sze3 hu-ur5-ti{ki}-ta hu-ur5-tum{ki} hu-ur5{ki} HU-USZ hu-wa-... hu-wa-wa hu-wa-wa-ka hu-wa-wa-ka-ka hu-wa-wa-ke4 hu-wa-wa-me hu-wa-wa-ta ...-hu-x hu-x hu-x-... hu-x-ba-ma hu-x-hu hu-x-szum hu-x-x hu-x-x-a hu-x-x-al hu-x-x-szu hu-x-za-ir hu-za hu-za-a hu-za-bi hu-za-bi-sze3 hu-za-li2 hu-za-li2-ta hu-zi hu-zi-ni hu-zi-ra hu-zi-ri hu-zi-ti hu-zu-... hu-zu-hi hu-zu-um hu-zu-uz-za-ra-ri-isz hu-zum {hu}huburx(BI)-ti{ki} hub2 hub2-e-gar-ra hub2-te-na hub2-te-na-ka HUB2) huburx(BI) ...-hul HUL hul hul-... hul-a hul-a-da hul-a-ke4-ne hul-a-me hul-a-sze3 hul-ba-zi-ga hul-da6-da6 hul-dag-ga hul-de3 hul-dim2-ma hul-dub2 hul-dub2-sze3 hul-gal2 hul-gig-x-x hul-gu hul-hul hul-hul-da-ba hul-hul-de3 hul-iti hul-kal-ga hul-ku3-nun hul-la hul-tag hul-tag-a hul-ti{ki} hul(DU) hul(IGI hul(IGI) hul(TI) hul(UR) hul2 hul2-hul2-la-ni hul2-la hul2-ma-ka hul2-ma-ka-sze3 hul2-sag-il2 hul3 hul3-la hul3-la-x hum hum-zi hum{hu}-ta ...-hun hun hun-de3 hun-e-da hun-e-de3 hun-ga hun-ga2 hun-ga2-a-x hun-ga2-asz hun-ga2-bi hun-ga2-e hun-ga2-e-ne hun-ga2-e-ne-sze3 hun-ga2-gin7 hun-ga2-ka hun-ga2-kam hun-ga2-ke4 hun-ga2-me hun-ga2-me-esz2 hun-ga2-ne-ke4 hun-ga2-ne-sze3 hun-ga2-sze3 hun-ga2-ta hun-sze3 hun:ga2 hun(KU) hun(TUG2) hun(TUG2)-ga2 hur hur-gal hur-ma-ma hur-sag hur-sag-(x) hur-sag-ba hur-sag-ba-sza-ar hur-sag-bi hur-sag-e-du3 hur-sag-e-du7 hur-sag-ga-lam-ma hur-sag-ga2 hur-sag-ga2-... hur-sag-ga2-sze3 hur-sag-kalam-ma hur-sag-x hur-szu-bi-um hur-ti hur-ti-... hur-ti{ki} husz husz-a husz-a-bi ...-husz-a-gal husz-a-ta husz-am3 hux(RI) hux(RI)-ba6-ba6 hux(RI)-bi2-dam hux(RI)-bi2-dam-ta hux(RI)-bu-u-sza hux(RI)-hu-nu-ri{ki} hux(RI)-u4-ri{ki} hux(RI)-uh2-nu-ri{ki} hux(RI)-uh3-nu-ri2{ki} hux(RI)-ur5-ti{ki} hux(RI)-wa-wa hux(RI)-za-ni ...-i i i-... i-...-sze3 i-...-UD i-...-x i-a-asz2-um i-a-lum-sukkal i-a-um i-a-x i-a2-an i-ab-ra-ad i-ar-ha i-ba-... i-ba-a i-ba-a-a i-ba-ba i-ba-du-na i-ba-ga2-ni i-ba-li2-is i-ba-ni i-ba-ni-ir i-ba-ni-si i-ba-sze3 i-ba-ti i-bala-{d}utu i-bi-{d}suen i-bi-{d}suen-ta i-bi-du3 i-bi-isz i-bi-la-i3-lum i-bi-lu-lu i-bi-ni-{d}suen i-bi-szu-{d}szul-gi i-bi-x-... i-bi2 i-bi2-... i-bi2-{d}en-lil2 i-bi2-{d}iszkur i-bi2-{d}isztaran i-bi2-{d}nu-musz-da i-bi2-{d}nu-musz-da-ta i-bi2-{d}suen i-bi2-{d}suen-ka i-bi2-{d}suen-ta i-bi2-{d}szul-gi i-bi2-a i-bi2-ba-lum i-bi2-bi2 i-bi2-dim2 i-bi2-dingir i-bi2-esz18-dar i-bi2-i3-zu i-bi2-id-dingir i-bi2-id-er3-ra i-bi2-ir-sa2-ni i-bi2-li2-a i-bi2-lu-lu i-bi2-lum i-bi2-NE-a i-bi2-szum-ka i-bi2-ta i-bi2-za i-bi2-zu i-BIxPAP-ki-in i-bu-hu i-bu-ku-um i-bu-kum i-bu-um i-da i-da-a i-da-be-li2 i-da-du i-da-du-tum i-da-gu-ur i-da-ra i-da-ra-ki-i3-li2 i-da-ra-ki-li2 i-da-ru-a i-da-szu i-dab-si-na-at i-dab-szi-na-at i-dar-ak-i3-li2 i-dara3-ki-li2 i-de4 i-di-ha-lum i-di-ib-... i-di3 i-di3-... i-di3-...-ki i-di3-{d}... i-di3-{d}da-gan i-di3-{d}dam i-di3-{d}en-lil2 i-di3-{d}er3-ra i-di3-{d}iszkur i-di3-{d}iszkur-sze3 i-di3-{d}nam2 i-di3-{d}suen i-di3-{d}suen-ta i-di3-{d}szar2-ra-x i-di3-{d}szu-luh i-di3-{d}utu i-di3-a i-di3-a-bu-um i-di3-a-hu-um i-di3-a-sur{ki} i-di3-a-ta i-di3-ba-x i-di3-da i-di3-da-ga-an i-di3-da-gan i-di3-dam i-di3-di3 i-di3-di3-a i-di3-dingir i-di3-dingir-su i-di3-e2-a i-di3-e2-a-sze3 i-di3-e2-a-ta i-di3-e3-a i-di3-en-ra i-di3-en-um i-di3-er3-ra i-di3-er3-ra-ka i-di3-er3-ra-sze3 i-di3-er3-ra-ta i-di3-esz18-dar i-di3-i-szum i-di3-i3-li2 i-di3-i3-lu i-di3-i3-lum i-di3-i3-lum-ma i-di3-in i-di3-in-{d}er3 i-di3-in-a-hux(RI)-um i-di3-in-dingir i-di3-in-dingir-ta i-di3-in-esz18-dar i-di3-inanna i-di3-isz i-di3-la i-di3-li2 i-di3-li2-{d}iszkur i-di3-li2-a i-di3-li2-isz i-di3-li2-zu i-di3-lu-lu i-di3-lum i-di3-lum-ra i-di3-ma-ti i-di3-mu i-di3-na i-di3-na-{d}iszkur i-di3-na-{d}iszkur-e i-di3-na-an-si i-di3-na-ar i-di3-na-bu i-di3-na-bu-um i-di3-na-da i-di3-na-da-ad i-di3-na-ri i-di3-na-x i-di3-NE-a i-di3-ni-(x) i-di3-ni-a i-di3-ni-da i-di3-ni-id i-di3-ni-id-lu2-dingir i-di3-ni-isz i-di3-ni-ra i-di3-ni-szu i-di3-nir-a-ta i-di3-nir-ra i-di3-nu i-di3-num2 i-di3-s'um i-di3-su i-di3-szu-... i-di3-szu-en6 i-di3-szu-lum i-di3-szu-ni-im i-di3-szu2-szi-ni i-di3-szum i-di3-um i-di3-x i-di3-x-(x) i-di3-x-x i-di3-x-zu i-di3-zu i-di3-zu-a i-di3-zu-mu i-di3-zu-ta i-di3{di}-nu i-din i-din-... i-din-{d}da-gan i-din-{d}da-gan-sze3 i-din-{d}en-lil2 i-din-{d}er3-ra i-din-{d}iszkur i-din-{d}iszkur-sze3 i-din-{d}iszkur-ta i-din-{d}mar-tu i-din-{d}suen i-din-{d}suen-ta i-din-{d}utu i-din-a-bu i-din-a-bu-um i-din-a-bu-um-ta i-din-a-szur5 i-din-a-x i-din-ak i-din-da-gan i-din-dingir i-din-dingir-li2 i-din-e2-a i-din-e2-a-sze3 i-din-e2-a-ta i-din-e2-a-tal i-din-e3-a i-din-er3-ra i-din-er3-ra-ke4 i-din-er3-ra-ta i-din-esz-dar i-din-esz18-dar i-din-i-szum i-din-i3-li2 i-din-i3-tug2 i-din-li2 i-din-lu-lu-sze3 i-din-lum i-din-na-dam i-din-saga-dingir i-din-u4-mu-um i-din-x-x i-din{in} i-du-a i-du-da i-du-du-a-ta i-du-ma-a i-du-mi-szar i-er3-ni i-ga-ga i-ga-ni i-ga-ri i-gal-sze-ru-mah i-gi i-gi-... i-gi-ba i-gi-bu-ni i-gi-bu-ni-ta i-gi-ib-li-me i-gi-ib-li-me-ta i-gi-lam-mi-szar i-gi-ru-mah i-gi-zu-tum i-gi4 i-gi4-a i-gi4-ha-lum i-gi4-ri-gal2 i-gi4-ri-mah i-gi4-ru-mah i-gi4-ru-um i-gi4-x i-gu-da-ak i-gu-du10-ga i-gu-num2 i-gu-um i-gu2-dingir i-gu2-re i-gur8-a-bu-um i-hi-{d}ARAD2-... i-hi-en i-hi-id-{d}utu i-hi-lum i-hi-szu-ma i-ib-a-bu i-ib-i3-{d}suen i-ib-ni-a i-ib-ni-er3-ra i-ib2-ni-a i-im-de6-a i-im-tu-x i-in-... i-in-ma-si i-in-ta-e3-a i-iz-ha-ab-sze-en i-ka-a i-ka-ni-a i-kam-x i-ki-... i-ki-mu-sar i-ki-ni-{d}iszkur i-ki-zu i-ku-{d}suen i-ku-ba-la2 i-ku-ba-ra-sza i-KU-bi2-szu i-ku-da-ak i-ku-e3 i-ku-i3-li i-ku-ku i-ku-me-me i-ku-me-szar i-ku-mi-szar i-ku-mi-szar-ta i-ku-nu-um i-ku-num2 i-ku-pi4-{d}utu i-ku-si-na-at i-ku-um-i-szar i-ku-um-mi-szar i-ku-un-pi2-{d}utu i-ku-un-pi4-{d}utu i-ku-x-ra i-kukku2 i-kul-a i-la-... i-la-a i-la-a-bu-um i-la-ak-nu-id i-la-ak-nu-id-ta i-la-ak-ra-am i-la-ak-szu-gir13 i-la-ak-szu-qir i-la-an-ti-da i-la-bu i-la-bu-ga-du i-la-bu-i-ga-tu i-la-GIN2 i-la-hu-ma i-la-ku i-la-la i-la-sza-ma-ar i-lal3-la i-lal3-lum i-lam-lam-mu-ma i-lam-ma i-le-de3 i-li-isz-ti-kal i-li2-{d}suen i-li2-dan i-li2-isz-duh-hu-um i-li2-isz-ta2-kal2 i-li2-mi-di3-ta i-lu-... i-lu-ba-na-x i-lu-gan i-lu-lu i-lu5-szar-dan i-lul-dingir i-lum-ba-ni i-ma-da-ad i-ma-ha-ar-ra-ne i-ma-i3-li2 i-ma-mi i-ma-si i-mar-{d}suen i-mar-{d}suen-ta i-mar-i3-li2 i-mar2-i3-li2 i-me i-me-a i-me-er i-me-er3 i-me-er3-ra i-me-kar2-ra i-me-ta i-me2-er3-ra i-me2-er3-ra-ta i-mi i-mi-{d}iszkur i-mi-{d}suen i-mi-{d}suen-sze3 i-mi-{d}szul-gi i-mi-da-an i-mi-dingir i-mi-i3-lum i-mi-id-a-hi i-mi-id-dingir i-mi-id-dingir-ta i-mi-id-esz18-dar i-mi-iq-{d}szul-gi i-mi-it-ti i-mi-lum i-mi-lum{ki} i-mi-ni-{d}iszkur i-mi-sza-ri i-mi-ta-tim i-mi-ti i-mi-tim i-mi-zu-x-gar3 i-mu i-mu-da i-mu-na-an-si i-mu-na-si i-mu-na-si-ke4 i-mu-ru-um{ki} i-mu-si i-mu-ut-er3-ra i-mun{ki} i-na i-na-ad-ni i-na-ah-dingir i-na-ba-nu-um i-na-di i-na-dingir-ru i-na-hu i-na-num2 i-na-ru-... i-na-sar i-na-su4 i-na-zi i-nam2-mi-szar i-NE-DI i-NE-NE i-ni-{d}iszkur i-ni-{d}suen i-ni-im-gur i-ni-in-du6 i-ni-in-gar-re-esz i-ni-in-na{ki} i-ni-ni i-ni-ni-ta i-ni-szu-ma i-nim i-nu i-nu-mi i-nu-sa-nu-x i-nu-u-nu i-pa2-li2-is i-pa2-li2-is-e i-pa2-li2-is-sze3 i-pa2-li2-is-ta i-pa2-li2-isz i-pa2-ta-ar i-pi2-iq-{d}da-gan i-pi2-iq-{d}da-mu i-pi2-iq-dingir i-pi2-iq-esz18-dar i-pi2-iq-la-asz i-pi2-iq-la-az i-pi2-iq-na-ni i-pi2-iq-na-ni-ta i-pi2-iq-re-e-u2 i-pi2-isz-{d}szul-gi i-pi4-iq-na-ni i-pi5-iq-e2-a i-pi5-iq-er3-ra i-pi5-iq-na-nu-um i-pu-usz i-qu-lum i-ra i-ra-am-{d}da-gan i-ra-bad3 i-ra-mu i-ra-x-x i-re-eb i-re-gu7-{d}da-gan i-re-sa-a i-re-sza-a i-ri-bu-um i-ri-dah i-ri-dan i-ri-ib i-ri-ib-bu-um i-ri-ib-e2-a i-ri-ib-um i-ri-ib2 i-ri-isz-i3-lum i-ri-szu-ga i-ri2-a-bu-um i-ri2-a-num2 i-ri2-i3-li2 i-ru-ib i-s e-mi-szar i-s i2-nu-... i-s i2-nu-ru-... i-s u2-ur-i3-li2 i-s ur-{d}suen i-s ur-{d}suen-ta i-s ur-dingir i-s ur-i3-li2 i-sa-a i-sa6-ga i-su-{d}iszkur i-su-ba i-su-ba-ni i-su-ri2-iq i-su2-a-ri-ik i-su2-a-ri-ik-ta i-su2-a-ri-iq i-su2-a-ri2-ik i-sur-{d}suen i-sur-{d}suen-ta i-sza-am i-sza-ar-i3-lum i-sza-ar-pa2-da-an i-sza-ga-al i-sza-ra-am i-sza-ri2-lum i-sza-we-er i-szar-... i-szar-{d}a-szar2 i-szar-{d}iszkur i-szar-{d}szu-{d}suen i-szar-{d}szul-gi i-szar-{d}szul-gi-sze3 i-szar-{d}utu i-szar-a-bi i-szar-a-hi i-szar-a-ni-isz-su2 i-szar-ah i-szar-ba-ni i-szar-be-li2 i-szar-bi2-a i-szar-bu-la-am i-szar-bu3-da i-szar-dingir i-szar-i3-li2 i-szar-i3-si i-szar-igi-sze3-{d}suen i-szar-im-a-KA-si i-szar-ki-{d}utu i-szar-ki-in i-szar-kur-ba-asz i-szar-kur-ba-szum i-szar-la-e i-szar-la-ni i-szar-la2-isz-{d}suen i-szar-la2-ni i-szar-li-bi i-szar-li-bur i-szar-li-i i-szar-lu-ba-li2-it i-szar-lu-ba-li2-it -sze3 i-szar-lu2-ba-ni i-szar-ma-asz2-ta i-szar-ni-si i-szar-pa2-da-an i-szar-pa2-da-ASZ i-szar-pa2-dan i-szar-pa2-dan-ka i-szar-pa2-dan-ta i-szar-pa2-dan-x i-szar-pa2-ni i-szar-ra i-szar-ra-hi i-szar-ra-hi-de6-a i-szar-ra-hi-ke4-ne i-szar-ra-hi-ta i-szar-ra-hi{ki}-ke4-ne i-szar-ra-ku-da-asz i-szar-ra-ma i-szar-ra-ma-asz i-szar-ra-masz i-szar-ra-tam i-szar-ru i-szar-ru-a i-szar-ru-ba-ni i-szar-ru-um i-szar-ru-um-e i-szar-ru-um-ma i-szar-ru-um-sze3 i-szar-ru-um-ta i-szar-szar-ru-um i-szar-tum i-szar-um i-szar-um-du10 i-szar-um-ni i-szar-um-ta i-szar-x-x-asz i-szar2-{d}iszkur i-szar2-i3-li2 i-szesz-ki-ni i-szi-we-er i-szim-{d}szu-{d}suen{ki}-me-esz2 i-szim-{d}szul-gi i-szim-{d}szul-gi-ra i-szim-{d}szul-gi-ra-ta i-szim-{d}szul-gi{ki} i-szim-{d}szul-gi{ki}-me i-szim-{d}szul-gi{ki}-ra i-szu-... i-szu-a-nu-um i-szu-ba-ni i-szu-da i-szu-dan i-szu-NE i-szu-qur-ra-ad i-szu-um-dingir i-szu-x i-szu2-dan i-szum-ba-ni i-szum-ma{ki} i-szum{ki} i-szur6{ki} i-t i-ib-si-na-at i-t i2-ib-si-na-at i-t i3-ib-szi-na-at i-t ib-mi-szar i-t ib-si-na-at i-t ib-szi-ma-ad i-t ib-szi-na-at i-ta i-ta-di3-in i-ta-e11-a i-ta-e3 i-ta-e3-a i-ta-e3-a-sze3 i-ta-e3-a-ta i-ta-e3-ta i-ta-pa-e3 i-ta-sze3 i-ta-um-ma i-ta2-ra-ak-i3-li2 i-ta2-ra-ak-i3-li2-ta i-ta2-ri2-ik i-te-ak-ri-x i-te-el i-te-er3-ra i-ti i-ti-... i-ti-{d}iszkur i-ti-a i-ti-a-a i-ti-bu-um i-ti-da-ga-an i-ti-dingir i-ti-er3-ra i-ti-ga i-ti-ge26-a i-ti-ib i-ti-ib-si-na-at i-ti-ib-szi-na-at i-ti-ib2 i-ti-mu i-ti-mu-ra i-ti-rum i-ti-sa-a i-ti-sza3 i-ti-szar2-ra i-ti-zu i-tu-a i-tu-a-a-ta i-tu-ki-in i-tu-la-ni i-tu-la-ni-ta i-tu-ni-a i-tu-ra-ma-asz i-tu-ri-a i-tu-ru-um i-tu-ru-um-ta i-tu-tu-a i-tu-tu-a-ta i-tur-dingir i-tur-i3-li2 i-tur2-dingir i-tur2-dingir-szu i-tur2-i3-du11 i-tur2-i3-li2 i-tur2-re i-ur-{d}nansze-ta i-wu-mu-ti i-wu-ur-si-na-at i-wu-ur-szi-na-at i-x-... i-x-...-szar i-x-ba-al i-x-e2-a-sze3 i-x-e3-a-me-ku5 i-x-har-i3-si-in{ki} i-x-i3-li2 i-x-i3-lum i-x-ki-i3-li2 i-x-ni-ka i-x-x i-x-x-x i-za i-za-... i-za-ak-mi-szar i-za-bu-ni i-za-na-am3 i-za-nu-um i-za-num2 i-za-ra-gal2 i-za-re-um i-za-ri-ig i-za-ri-iq i-za-ri-iq-ta i-za-ri2-iq i-za-ri2-iq-sze3 i-za-ri2-iq-x i-za-tum i-ze2-lum i-zi-{d}szul-gi i-zi-{d}szul-gi-sze3 i-zi-a-ri2-ik i-zi-bi2-a i-zi-gu5-um i-zi-in i-zi-in-{d}da-gan i-zi-in-{d}szul-gi i-zi-in-er3-ra i-zi-in-er3-ra{ki} i-zi-in-er3-ra{ki}-ta i-zi-isz-mi-szar i-zi-la i-zi-na i-zi-na-at i-zi-na-saga {i-zi}sag-erim2 i-zi2-ib-szi-na-at i-zi2-ib-szi-na-at-e i-zu i-zu-a i-zu-a-ri2-ik i-zu-gal2 i-zu-gid2 i-zu-ri2-da-ah i-zu-ru-um i-zu-sa-bar i-zu-sa-bar-ta i-zu-ta i-zu-ur-i3-li2 i-zu-zu i(TUR) i(TUR)-mu-na-si i(TUR)-sar-i3-li2 i2 i3 i3-... i3-...-ta i3-(x) i3-a i3-a-ke4 i3-ab-ru{ki} i3-AD i3-ag2 i3-ag2-e i3-ag2-e-a i3-ag2-e-da i3-ag2-ga2 i3-ag2-x i3-ak i3-ak-ke4 i3-am3 i3-ba i3-ba-a i3-ba-a-ne i3-ba-ak-ke4 i3-ba-al i3-ba-al-e i3-ba-al-la i3-ba-al-nu-ba-al i3-ba-al-nu-ba-al-a i3-ba-al-nu-ba-al-sze3 i3-ba-al-nu-ba-al-ta i3-ba-ba i3-ba-bi i3-ba-du-na i3-ba-e i3-ba-ka i3-ba-lu5 i3-ba-lu5-e i3-ba-lu5-u2 i3-ba-ma i3-ba-me i3-ba-na-ru i3-ba-ni i3-ba-ri{ki} i3-ba-sa2 i3-ba-sze3 i3-ba-ta i3-ba-ud5 i3-ba-um i3-bad i3-bala i3-be2-a i3-be6-e-esz2 i3-BI i3-bi i3-bi2-...-ni i3-bi2-du11 i3-bi2-du11-ga i3-bi2-i3-hi i3-bi2-i3-li2 i3-bi2-la i3-bi2-la-ne-ka i3-bi2-la-ne-ta i3-bi2-la-ni i3-bi2-lum i3-bi2-ni-sar i3-bi2-ra i3-bi2-tam i3-bi2-tar i3-bi2-za i3-bi2-za-asz i3-bi2-za-bi i3-bi2-za-bi-sze3 i3-bil4-a i3-bu3-re-a i3-bu3-ul i3-da i3-da-a i3-da-a-ga i3-da-an-du11 i3-da-be-li2 i3-da-ga i3-da-ga-a i3-da-ga-na i3-da-ga-sze3 i3-da-gal2 i3-da-gal2-a i3-da-mu i3-da-mu-ka i3-da-mu-ka-sze3 i3-da-mu-sze3 i3-da-mu-ta i3-da-nu-mu-su i3-da-ti i3-da-ti-ta i3-da-tuku-a i3-da-tuku-am3 i3-da-x i3-da6-da6 i3-dab ...-i3-dab5 i3-dab5 i3-dab5-am3 i3-dab5-ba i3-dab5-ba-ke4-ne i3-dab5-ba-ni i3-dab5-ba-sze3 i3-dab5-be2 i3-dab5-be2-sza i3-dab5-esz i3-dab5-esz2 i3-dab5-me i3-dab5(E) i3-dab5(LU) i3-dab5(NIG2) i3-dadag-ga i3-dan3-dan3 i3-dan6-dan6 i3-de2 i3-de2-a i3-de2-a-asz i3-de2-a-sze3 i3-de6 i3-de6-a i3-de6-a-da i3-di-{d}szul-gi i3-di3 i3-di3-{d}er3-ra i3-di3-{d}iszkur i3-di3-a i3-di3-bu3-da i3-di3-dingir i3-di3-er3-ra i3-di3-i3-lum i3-di3-i3-ra i3-di3-in-ma i3-di3-isz i3-di3-zu i3-dim2 i3-dim2-ma-me i3-diri i3-DU i3-du i3-du-a i3-DU-am3 i3-du-du i3-du-du-a i3-du-ki i3-du-mi-szar i3-du-szesz ...-i3-du10 i3-du10 i3-du10-ga i3-du10-gi-na i3-du10-nun i3-du10-nun-na i3-du10-nun-na(SUMUN) i3-du10-sag-du ...-i3-du10-ta i3-du10-ta i3-du11 i3-du12-du12 i3-du2-ru-ne2-sza-am3 i3-du2-ru-ud i3-du2-ru-un i3-du3 i3-du3-a i3-du3-du3-a-sze3 i3-du6-a i3-du8 i3-du8-a i3-du8-am3 i3-du8-be-li2-la-gal2 i3-du8-me i3-du8-sze3 i3-du8-ta i3-dub i3-dub-am3 i3-dub-ba i3-dub-ba-ka i3-dub-ba-ke4 i3-dub-ba-ta i3-dub-me i3-dub-ta i3-dun i3-dun-dun i3-e i3-e-ri i3-e3 i3-e3-(x) i3-e3-e3 i3-e3-ta i3-egir i3-erin i3-ga i3-ga-da i3-ga-mu i3-ga-sza-ma i3-ga2-ar i3-ga2-ga2 i3-ga2-la i3-ga2-ra i3-gal2 i3-gal2-am3 i3-gal2-esz2 i3-gal2-la i3-gal2-la-am3 i3-gal2-la-ke4-esz2 i3-gal2-la-me-esz2 i3-gal2-la-sze3 i3-gal2-ra i3-gal2-ta i3-gar i3-gar-ra i3-gar{ar} i3-gara2 i3-gara2-lugal-da i3-gara2-sze3 i3-gaz i3-gaz-da i3-gaz-sze3 i3-gen i3-gen-na i3-gen-na-a i3-gen-na-a(ME) i3-gen-na-asz i3-gen-na-ke4 i3-gen-na-me i3-gesz i3-gesz-ba i3-gesz-bi i3-gesz-da i3-gesz-du10-ga i3-gesz-ka i3-gesz-ka-ni i3-gesz-ka-sze3 i3-gesz-ka-ta i3-gesz-kam i3-gesz-sze3 i3-gesz-ta i3-gesz-x i3-gesz(PA) i3-gesztin i3-gi ...-i3-gi-in i3-gi-in i3-gi-na i3-gi4 i3-gi4-am3 i3-gi4-im i3-gi4-ra{muszen} i3-gi4-ta i3-gid2 i3-gid2-a i3-gu i3-gu-la i3-gu-mi-szar i3-gu-num2 i3-gu2-ra i3-gu7 i3-gu7-e i3-gu7-ul i3-gub-ba i3-gub-ba-am3 i3-gub-ba-sze3 i3-gub-be2 i3-gul-la-sze3 i3-gur i3-ha-asz i3-ha-ha-ta i3-hasz i3-hi i3-hi-nun-na i3-hu-un-a i3-hul i3-hul{ul}-hu-da i3-hun i3-ib2-... i3-ib2-ba i3-ib2-dab i3-ib2-dab5 i3-ib2-de6 i3-ib2-diri i3-ib2-du10-du10 i3-ib2-du3 i3-ib2-du3-am3 i3-ib2-du8-a i3-ib2-durunx(KU.KU)-a i3-ib2-ga2-ar i3-ib2-ga2-ga2 i3-ib2-gal2 i3-ib2-gal2-am3 i3-ib2-gal2-la-sze3 i3-ib2-gal2-sze3 i3-ib2-gar i3-ib2-gi-in i3-ib2-gi-ne2 i3-ib2-gi4 i3-ib2-gid2 i3-ib2-gub i3-ib2-kux(KWU147)-kux(KWU147) i3-ib2-NE i3-ib2-ra i3-ib2-sar i3-ib2-si i3-ib2-si-ge i3-ib2-si-ir i3-ib2-su-su i3-ib2-su-x i3-ib2-szesz4 i3-ib2-szu4-ge-esz-am3 i3-ib2-szum2 i3-ib2-ta i3-ib2-ta-zi i3-ib2-tuku i3-ib2-tuku-a-sze3 i3-ib2-u3 i3-ib2-u3(HUL) i3-ib2-x i3-ib2-x-... i3-id-gur2 i3-IL2 i3-il2-la-ne i3-im-da-de6-a i3-im-da-gal2 i3-im-da-gal2-sze3 i3-im-de6 i3-im-de6-a i3-im-du-e i3-im-e-re-esz2-sza-a i3-im-e-re-sza i3-im-er-re-esz i3-im-ga2-ga2-a i3-im-gal2 i3-im-gar i3-im-gen-na i3-im-gen-na-a i3-im-ma-ra-de6 i3-im-ma-silim-esz2-sza-a i3-im-rig7-ga i3-im-sa10-sa10 i3-im-szi-de6 i3-im-szi-gen-na i3-in-... i3-in-{ga2}gar-ra i3-in-ba i3-in-bala i3-in-bar i3-in-be2-a-sze3 i3-in-dab5-ba-a i3-in-de2 i3-in-de6 i3-in-du8 i3-in-dun i3-in-e3 i3-in-gal2 i3-in-gal2-am3 i3-in-gal2-la i3-in-gal2-la-ta i3-in-ge-en6 i3-in-gi i3-in-gi-in i3-in-gi4 i3-in-gub i3-in-HAR i3-in-il2-la2-a i3-in-ku4-ra-a i3-in-ku4-re-esz-a i3-in-ku4-re-sza-a i3-in-kux(KWU147)-kux(KWU147)-da i3-in-kux(KWU147)-ra i3-in-kux(KWU147)-ra-a i3-in-kux(KWU147)-ra-sze3 i3-in-kux(KWU147)-ra2 i3-in-kux(KWU636) i3-in-kux(KWU636)-ra-a i3-in-kux(LIL)-ra i3-in-lu5-ga-am3 i3-in-nag-ga2-a i3-in-ne2 i3-in-pa-ga2 i3-in-pa3 i3-in-ri i3-in-ri-ri i3-in-sa6 i3-in-si-ga-am3 i3-in-szi-... i3-in-ti-la-am3 i3-in-ti-la-sze3 i3-in-til-la-am3 i3-in-tusz-am3 i3-in-ze2 i3-in-ze2-esz-am3 i3-in-zi-ir i3-ir-nun i3-isz i3-iti i3-iti-sze3 i3-ka i3-ka-sze3 i3-kal i3-kal-kal-la i3-kal-la i3-kal-la-ar i3-kal-la-ka i3-kal-la-ra i3-kal-la-sze3 i3-kal-la-ta i3-kal-me i3-ki-bi i3-KU i3-ku-bu3-... i3-ku-la2 i3-ku-num2 i3-ku-num2-ma i3-ku-pi-sze3 i3-ku3 i3-ku3-x i3-ku4 i3-ku4(SZU)-me-esz2 i3-ku5 i3-ku5-de3 i3-ku5-e i3-ku5-esz i3-ku5-ra2 i3-ku6 i3-ku6-bi i3-ku6-da i3-ku6-sze3 i3-kur2 i3-kur2-ra-sze3 i3-kux(KWU147) i3-la i3-la-... i3-la-...-ta i3-la-a i3-la-ak-ma i3-la-ak-nu-id i3-la-ba i3-la-bu i3-la-bu-ni-ga-du i3-la-in i3-la-la i3-la-lum i3-la-lum-ta i3-la-ma ...-i3-la-ne i3-la-ni-ib i3-la-sza-mar i3-la-ti i3-la-ti-a i3-la-x i3-la-zu i3-la2 i3-la2-a i3-la2-a-sze3 i3-la2-e i3-la2-e-a i3-la2-e-e3 i3-la2-la2 i3-la2-lum i3-la2-ta i3-lah5 i3-lah5-a i3-lal3-dingir i3-lal3-lam i3-lal3-lum i3-lal3-lum-ma i3-lal3-lum-sze3 i3-lal3-lum-ta i3-lal3-lum{um} i3-lam-lam-ma i3-lam-ma i3-lam-ma-a i3-lam-ma-ni i3-lam-ma-sze3 i3-lam-ta i3-li i3-li-a i3-li-de3 i3-li-de9 i3-li-du-ri i3-li-e ...-i3-li2 i3-li2 i3-li2-... i3-li2-{d}da-gan i3-li2-{d}lamma i3-li2-{d}suen i3-li2-a i3-li2-a-hi i3-li2-a-hu i3-li2-a-hum i3-li2-a-hum-ta i3-li2-a-lum i3-li2-a-lum-ta i3-li2-a-mur i3-li2-a-su i3-li2-a-ti i3-li2-a-ti-ta i3-li2-a-zu i3-li2-am-ra-ki-ka i3-li2-an-dul3 i3-li2-an-dul3-sze3 i3-li2-an-dul3-ta i3-li2-an-num2 i3-li2-an-num2-ta i3-li2-asz-ra-ni i3-li2-asz-ra-ni-ta i3-li2-asz-ra-x i3-li2-asz2-ra-ni i3-li2-at-kal i3-li2-ba-asz-ti i3-li2-ba-ni i3-li2-bad3-re i3-li2-be-li2 i3-li2-bi-la-ni i3-li2-bi-la-ni-ta i3-li2-bi2-la-ni i3-li2-bi2-la-ni-ta i3-li2-bi2-ti i3-li2-da-an i3-li2-da5-lu2 i3-li2-dan i3-li2-dan-ta i3-li2-di-x i3-li2-dingir i3-li2-dingir-lum i3-li2-dingir-lum-e i3-li2-du i3-li2-du-ri i3-li2-du10 i3-li2-e2-tu-ta i3-li2-e2-ur i3-li2-e2-x i3-li2-en-nam i3-li2-en-um i3-li2-esz18-dar i3-li2-ga i3-li2-gaba-ra-ni i3-li2-gal i3-li2-ge6-... i3-li2-geszimmar i3-li2-gi-ne2 i3-li2-i-din-nam i3-li2-i-du3 i3-li2-i-szar i3-li2-i-sze3 i3-li2-i3-mi-di3 i3-li2-i3-szar i3-li2-ia3 i3-li2-ib2-ki i3-li2-ib2-na-u2-da i3-li2-id-x i3-li2-im-ti i3-li2-isz i3-li2-isz-{d}da-gan i3-li2-isz-ba-ba i3-li2-isz-da-gan i3-li2-isz-da-kal i3-li2-isz-da-ra i3-li2-isz-da-x i3-li2-isz-ra-ni i3-li2-isz-ta-kal i3-li2-isz-ti-gal i3-li2-isz-ti-gal-ta i3-li2-isz-ti-kal2 i3-li2-kal-la i3-li2-ki-a-bi i3-li2-ki-ah i3-li2-ki-ib-... i3-li2-ki-ib-ra i3-li2-ki-ib-ri i3-li2-ki-ib-ri2 i3-li2-ki-ma-ri2 i3-li2-ki-ti i3-li2-ku i3-li2-ku-bu-um i3-li2-la-ad i3-li2-li2 i3-li2-li2-ta i3-li2-li2-x i3-li2-lu2-sa6-sa6 i3-li2-ma-a-zu i3-li2-ma-al-ki i3-li2-ma-ma i3-li2-ma-su i3-li2-ma-za-ri i3-li2-ma-zu i3-li2-mah-ri i3-li2-mah-ri2 i3-li2-me-da i3-li2-me-szum i3-li2-me-ti i3-li2-mi i3-li2-mi-(x) i3-li2-mi-di3 i3-li2-mi-di3-i i3-li2-mi-di3-sze3 i3-li2-mi-la-ad i3-li2-mi-la-ad-ta i3-li2-mi-sza i3-li2-mi-szar i3-li2-mi-szar-e i3-li2-mi-szu2 i3-li2-mu i3-li2-mu-(x) i3-li2-mu-me i3-li2-mu-ta i3-li2-na i3-li2-na-pi5-isz-ti i3-li2-na-ri2 i3-li2-nam-ra-ni i3-li2-NE i3-li2-PA i3-li2-ra-bi2 i3-li2-ra-di i3-li2-s e-lu-ni i3-li2-s e2-li2 i3-li2-sa-du2 i3-li2-sa-du8 i3-li2-sa-ni-iq i3-li2-sa6 i3-li2-sa6-... i3-li2-sa6-du2 i3-li2-sa6-ga i3-li2-sa6-mu i3-li2-sanga i3-li2-si-ga-am i3-li2-si-na-at i3-li2-su i3-li2-sukkal i3-li2-sza i3-li2-sza-ni i3-li2-szar i3-li2-sze-ni i3-li2-sze3 i3-li2-szi-la-at i3-li2-szi-na-ad i3-li2-szi-na-at i3-li2-szu i3-li2-ta i3-li2-tab-a i3-li2-tab-ba i3-li2-tu-kul2-ti i3-li2-tu-lu-x i3-li2-tu-ra-am i3-li2-tu-ri i3-li2-un i3-li2-uz-ra-ni-ta i3-li2-x i3-li2-x-... i3-li2-x-x i3-li2-x-x-gaba-ta i3-li2-zu i3-lu-ti i3-lu2 i3-lu5-lu5-a i3-lum i3-lum-{d}suen i3-lum-a-bi i3-lum-a-bu-um i3-lum-da-mi-nu-um i3-lum-ma i3-lum-ma-ba-a-e3 i3-lum-ma-ma i3-lum-za i3-ma-da-tuku i3-ma-DU-gesz i3-ma-ra-ba-al-la i3-ma-ra-e3-a i3-ma-ta-gur-ra i3-me-...-du i3-me-a i3-me-a-asz i3-me-a-na-an-na i3-me-a-na-na i3-me-a-sze3 i3-me-am3 i3-me-sza i3-me-sze3 i3-mi-x i3-mug-sze3 i3-MUNUS i3-na i3-na-a i3-na-a-ga2-ga2 i3-na-a-szum2 i3-na-ab-be2 i3-na-ab-su-su i3-na-ag2-e i3-na-an-de6 i3-na-an-de6-a i3-na-an-de6-esz2 i3-na-an-du11 i3-na-an-szum2-ma i3-na-at i3-na-ba i3-na-ba-a i3-na-ba-sze3 i3-na-bala i3-na-dab5 i3-na-de2-a i3-na-de6 i3-na-du11 i3-na-gar i3-na-gar-ra-sze3 i3-na-kux(KWU636)-ra i3-na-la2 i3-na-la2-en i3-na-lum i3-na-na i3-na-na-sze3 i3-na-na-ta i3-na-ni-dab5 i3-na-ni-de2-a i3-na-pa3 i3-na-ra-bala i3-na-s i-ir i3-na-s i-ir-e i3-na-sa6 i3-na-szi-szum2 i3-na-szid i3-na-szum2 i3-na-szum2-da i3-na-szum2-ma i3-na-szum2-ma-ta i3-na-szum2-mu-usz2 i3-na-tak4 i3-na-tak4-a i3-na-tar i3-na-ti i3-na-zi i3-nag-ga2 i3-nag-ga2-a i3-ne-ba i3-ne-de6 i3-ne-esz2 i3-ne-szi-sa10 i3-ne-zi-zi i3-ni i3-ni-ak i3-ni-bar i3-ni-du11 i3-ni-ga2-ar i3-ni-gal2 i3-ni-gi-in i3-ni-kux(KWU636)-kux(KWU636)-a i3-nin i3-nu i3-nu-sze-ni i3-nu-za-ti i3-nu2-am3 i3-num2-mi-a i3-num2-mi-du10 i3-nun i3-nun-bi i3-nun-na i3-nun-sze3 i3-nun-ta i3-pa i3-pa2 i3-pa2-li2-is i3-pa3 i3-pa3-a i3-pa3-da i3-pa3-da-mu i3-pa3-da-sze3 i3-pa3-de3-esz i3-pa3-de3-esz2 i3-pa3-esz i3-pa3-esz2 i3-pa3-ka i3-pa3-sze3 i3-pa3-ta i3-pa3-x i3-pa3(RU) i3-pe-li2-is i3-pu3 i3-pu3-ul i3-pu3-ul-sze3 i3-ra i3-ra-bad3 i3-ra-na-me i3-ra-ra i3-ra2-a i3-ra2-ra2 i3-ra2-ra2-a i3-ra2-ra2-a-ta i3-ra2-ra2-e-ne i3-ra2-ra2-me i3-ra2-ra2-ra i3-ra2-ra2-sze3 i3-re-sza i3-re-sza-a i3-re-sze-a i3-rex(HU)-esz-sza-a i3-ri-bi i3-ri-ib i3-ri2-bi i3-ri2-na i3-ri2-na-bi i3-ri2-na-ka i3-ri2-na-ta i3-ru i3-sa10 i3-sa10-a i3-sa10-da i3-sa10-sa10 i3-sa2 ...-i3-sa6 i3-sa6 i3-sa6-a-ni ...-i3-sa6-ga i3-sa6-ga i3-sa6-ga-a i3-sa6-ga-ta i3-sa6-i3-sa6 i3-sa6-sa6 i3-sa6-sa6-ga i3-sa6-sa6-ta i3-sa6-sa6-x i3-sag3 i3-sahar-ra i3-sal-la i3-sal4 i3-sar i3-sar-am3 i3-sar-kur-ba-asz i3-se11-se11 i3-se3 i3-si i3-si-in i3-si-in-me i3-si-in-na-ta i3-si-in-na{ki} i3-si-in{ki} i3-si-in{ki}-me i3-si-in{ki}-sze3 i3-si-in{ki}-ta i3-si-na-ba i3-si-na-bi i3-si-nam i3-si-NI-x i3-si{ki}-sze3 {i3-si}isin2{ki}-me-esz2 i3-si2-na i3-si2-na-ka i3-si2-na-ta i3-sin2{ki}-ta i3-su i3-su-be2-esz i3-su-su i3-su-ta i3-su4 i3-su4-sze3 i3-su4-ta i3-sur-ra i3-sur-ta i3-sza-ba-re i3-sza-bar-re i3-sza-hu-um i3-sza-nu-um i3-sza-um i3-sza3-bar-re i3-szah2 i3-szah2-bi i3-szah2-ka i3-szah2-ka-sze3 i3-szah2-kam i3-szah2-sze3 i3-szah2-ta i3-szar-{d}szul-pa-e3 i3-szar-ru-um i3-sze-bu i3-sze-ga-abzu-ta i3-sze-gesz i3-sze-ri-a i3-sze-ri-a-sze3 i3-sze3 i3-szi-gar i3-szi-na i3-szi-na-ni-tum2 i3-szi-sa10 i3-SZID i3-szim-{d}szul-gi i3-szub-ba-gar i3-szub-da i3-szum i3-szum-ma-la-ak i3-szum{ki} i3-szum2 i3-szum2-a i3-szum2-a-bi2 i3-szum2-gub-ba i3-szum2-ka i3-szum2-ma i3-szum2-ma-da i3-szum2-ma-ka i3-szum2-ma-kam i3-szum2-ma-sze3 i3-szum2-ma-ta i3-szum2-sze3 i3-szum2-ta i3-ta i3-ta-e3 i3-ta-e3-a i3-ta-kesz2-esz2 i3-tab i3-tab-ba i3-tak4-ga i3-tak4-tak4 ...-i3-tar i3-ti i3-ti-a i3-ti-la i3-ti-la-ni-a i3-ti-lam i3-ti-szu-ni-szu i3-ti-x i3-til i3-til-e i3-tu-a i3-tu-a-ta i3-tu-da i3-tu-ra-am i3-tu5-tu5 i3-tug2 i3-tug2-ge i3-tuku i3-tuku-am3 i3-tum2-mu i3-tum2-mu-a i3-tur i3-tur-i3-lum i3-tur-ra i3-tur-ra-sze3 i3-tur-tur i3-tur-tur-a i3-tur-tur-ra i3-tur-tur-ra-sze3 i3-tur-tur-re-a-sze3 i3-tur-tur-ta i3-tur-tur-tur i3-tur2-ra i3-tusz i3-tusz-a i3-tusz-am3 i3-tusz-sza i3-U-nu i3-u3 i3-u3-sza i3-u3-sza-na-ag2 i3-udu i3-udu-sze3 i3-uru4-a i3-uru4-ta i3-usz2 i3-x i3-x-... i3-x-ba i3-x-du3-NI-x i3-x-ga i3-x-IGI i3-x-ka-x i3-x-lu2 i3-x-ru-x i3-x-sza-ri2 i3-x-x i3-za-ha i3-za-lum i3-za-lum-ta i3-za-za-ta i3-za3-ga i3-zah3 i3-zah3-a i3-zah3-am3 i3-zah3-de3-na i3-ze2 i3-ze2-e i3-zi i3-zi-ga i3-zi-id-a-nu-um i3-zi-na-ta ...-i3-zu i3-zu i3-zu-a i3-zu-bi i3-zu-ma i3-zu-sze3 i3-zu-ta i3-zu-zu i3:du8 i3:gesz i3:li2 i3:lum i3:nun i3:pa3 i3(GAG) i3(GAG)-du8 i3(GAG)-ib2-ba i3(GAG)-lum-ma i3(GAG)-na-ab-zu-zu i3(IR) i3(MUNUS) i3(MUNUS)-dab5 {i3}isin2{si}-na{ki} i5 i7 i7-{d}szul-gi-pirig i7-a i7-a-bi-du10 i7-bi i7-da i7-da-i3-sa6 i7-da-ka i7-da-ka-ta i7-da-ke4 i7-da-sze3 i7-da-ta i7-da{ki} i7-de3 i7-de3-ba-du7 i7-de3-na i7-de3-na-ta i7-dul9-la{ki}-ka i7-e2-a i7-eb-la{ki} i7-edin-na i7-inim-ma-dingir-sze3 i7-ka i7-ka-da i7-kisal i7-lu ...-i7-ma i7-mu-na-an-si i7-pa-e3 i7-pa-e3-a i7-pa-e3-ke4 i7-pa-e3-sze3 i7-pa-e3-ta i7-pa-e3(EZEN) i7-sal4-la i7-sal4-la-a i7-sal4-la-ta i7-sal4-la{ki} i7-sal4-la{ki}-ka i7-sal4-la{ki}-ke4 i7-sal4-la{ki}-ta i7-sze3 i7-ta i7(ENGUR i7(ENGUR) i7(ENGUR)-da i7(LAGAB) ia ia2 ia3 ia3-{d}szara2 ia3-{d}x-x ia3-a-ab-ni-szu ia3-a-ab-ra-ad ia3-a-ab-ra-at ia3-a-ab-ru{ki} ia3-a-ba-ra-ad ia3-a-ba-ra-ad-da ia3-a-ba-ra-ad-x ia3-a-bu-da ia3-a-da-az ia3-a-ma-di3 ia3-a-ma-di3-um ia3-a-ma-di3-um-da ia3-a-ma-di3-um{ki} ia3-a-ma-du2 ia3-a-mu ia3-a-mu-ke4 ia3-a-mu-ta ia3-a-mu-tum ia3-a-szu-dab6 ia3-a-ti-um ia3-ab-ra-ad ia3-ab-ra-ad{ki} ia3-ab-ra-ad{ki}-me ia3-ab-ra-dum ia3-ab-ra-x ia3-ab-ra{ki} ia3-ab-ru ia3-ab-ru{ki} ia3-ab-ti ia3-ab-ti-um ia3-ar-li-bu ia3-at-ti-um ia3-ba-ra-ad ia3-bi-bu-um{ki} ia3-bi2-lu{ki} ia3-da-u3{ki} ia3-szi-i3-lum ia3-szi-li-im ia3(GAG) ia3(IR) ...-ib ib ib-... ib-ba-... ib-ba-a ib-ba-ba ib-ba-sza ib-ba-za-ar ib-be2-a ib-bu ib-bu-bu ib-bu-tum ib-da-at ib-da-kux(KWU636) ib-da-pa3 ib-da-ta ib-da-ti ib-dab5 ib-du2-ru-ne2-esz ib-du8 ib-e-ba-amar ib-gar ib-gi4-gi4 ib-gin7-du ib-gu2-a-ba ib-gu7 ib-gub ib-kur-re ib-li-nu-um ib-mi-ni-dingir ib-ni ib-ni-... ib-ni-{d}EN-x ib-ni-{d}gibil6 ib-ni-{d}iszkur ib-ni-{d}iszkur-sze3 ib-ni-{d}iszkur-ta ib-ni-{d}mar-tu ib-ni-{d}suen ib-ni-{d}suen-ta ib-ni-{d}sukkal ib-ni-{d}szul-gi ib-ni-{d}utu-szi ib-ni-a ib-ni-da-da ib-ni-dingir ib-ni-dingir-ta ib-ni-e-bi-ih-ta ib-ni-e2-a ib-ni-i3-du10 ib-ni-i3-li2 ib-ni-i3-li2-ta ib-ni-ib ib-ni-ku-bu-um ib-ni-s'um ib-ni-szu-{d}suen ib-ni-szu-na ib-ni-szum ib-ni-um ib-ni-x-... ib-ni-zu ib-ra ib-ra-am ib-ri ib-ri-lugal ib-ri-ri ib-ri2-ba-tal ib-sze-ka-ta ib-szi-ka ib-szu-ab2-x ib-szu-bi ib-ta-... ib-ta-bala ib-tab-be2 ib-tab-de3 ib-tak4 ib-tu-ri ib-u2-lum ib-us2 ib-x ib-zigum-ma ib2 ib2-... ib2-...-sze3 ib2-{ga}ga6-ga2 ib2-{ga2}gar{ar} ib2-a ib2-ak ib2-ba ib2-ba-a ib2-ba-al ib2-ba-du3 ib2-ba-kam ib2-bala-a ib2-be2 ib2-be2-a ib2-be2-be2-re ib2-be2-ra ib2-bi2-ir ib2-bi2-nu-usz ib2-bur ib2-da-... ib2-da-ab-dur2-a ib2-da-ab-kur2-re-a ib2-da-ab-sa2-e ib2-da-an-du11 ib2-da-an-gi4 ib2-da-an-ur3 ib2-da-gal2 ib2-da-pa3 ib2-da-ta ib2-da-u3 ib2-da-ur3 ib2-da-ur4 ib2-dab ib2-dab5 ib2-dab5-be2 ib2-dab5-ne ib2-dah ib2-de6 ib2-dim2 ib2-dim2-e ib2-diri ib2-du10 ib2-du11 ib2-du3 ib2-dub-szen ib2-e11 ib2-ga6 ib2-ga6-ga2 ib2-ga6-ga6 ib2-gal2-la ib2-gar ib2-gar-du10 ib2-gi ib2-gi-in ib2-gi-na-sze3 ib2-gi-ne ib2-gi-ne2 ib2-gi-ne2-ne ib2-gi-x ib2-gi4 ib2-gid2 ib2-gu7 ib2-gu7-a ib2-gu7-a-sze3 ib2-gu7-sze3 ib2-gu7-x ib2-gub ib2-gur ib2-gur10 ib2-ha-al-ha ib2-hu-hu ib2-hun ib2-hun-esz2 ib2-IL2 ib2-il2 ib2-IL2-e ib2-il2-la-sze3 ib2-ir ib2-kesz2 ib2-kin ib2-ku4-... ib2-ku5 ib2-kun ib2-kur2-a ib2-la2 ib2-la2-kaskal ib2-la2-siki ib2-lah5 ib2-lah5-e ib2-nag ib2-ni-e3 ib2-ni-na-du7 ib2-nu ib2-pa3 ib2-pa3-da ib2-pa3-da-ra ib2-pa3(RU) ib2-pesz5 ib2-ra ib2-ri-ri-ga ib2-ru ib2-sa2 ib2-si ib2-si-ir ib2-su-esz2 ib2-su-su ib2-su-su-a ib2-su-su-de3 ib2-su-su-ne ib2-su3-re6 ib2-sur ib2-sza3 ib2-sze-esz ib2-szesz4 ib2-szi-ag2-e-a ib2-szi-ag2-ga2-a ib2-szi-gar ib2-szi-gi4-x ib2-szi-in ib2-szi-in-du8-a ib2-szi-in-gi4-esz ib2-szi-in-KWU442 ib2-szi-la2 ib2-szi-u3 ib2-SZIM ib2-szu4-ab-ra-ad ib2-ta ib2-ta-ab-e3 ib2-ta-ab-la ib2-ta-ab-pa-e3 ib2-ta-an-ba-ra ib2-ta-an-bala ib2-ta-an-e2 ib2-ta-an-e3 ib2-ta-an-e3-a ib2-ta-an-IL2 ib2-ta-an-uru4 ib2-ta-bala ib2-ta-bala-ba ib2-ta-bala-e ib2-ta-du10 ib2-ta-e2-a ib2-ta-e3 ib2-ta-e3-a ib2-ta-e3-esz ib2-ta-e3-esz2 ib2-ta-ga-sze ib2-ta-ha-asz-am3 ib2-ta-hi ib2-ta-kur2-bi ib2-ta-ne ib2-ta-ri-a-sze3 ib2-ta-tur ib2-ta-zal ib2-ta-zi ib2-ta-zi-ga ib2-ta-zi-zi ib2-tab ib2-tab-... ib2-tab-a ib2-tab-ba-a ib2-tab-ba-sze3 ib2-tab-be2 ib2-tab-be6-a ib2-tak4 ib2-tak4-ba ib2-tak4-bi ib2-tak4-ta ib2-TE ib2-til ib2-tuku ib2-tuku-a ib2-tuku-a-sze3 ib2-tuku5 ib2-tuku5-a ib2-tusz ib2-u3 ib2-u3(HUL) ib2-u4-a ib2-um ib2-UR ib2-ur3 ib2-ur5 ib2-uru4 ib2-uru4-a-sze3 ib2-uru4-sze3 ib2-us2 ib2-us2-a ib2-us2-a-a-bi ib2-us2-sa ib2-us2-sa-bi ib2-us2(DU) ib2-x ib2-x-x ib2-ze2 ib2-zex(SIG7) ib2-zi ib2-zi-re-a ib2-zu ib2-zu-a ib2-zu-zu ibila ibila-a-ni ibila-bi-ne ibila-mu ibila-na ibila-ni ...-id id ...-id-be-li2 id-di-sza-lim-x id-di3-lum id-din-esz18-dar id-du-ni ...-id-e id-gur2 id-gur2-ta id-gur2(MUNU4) id-mi-{d}en-lil2 id-mi-a id-mi-la id-mi-na-si-la id-na-num2 id-ni-... id-ni-{d}suen id-ni-{d}suen-ta id-ni-da id-ni-id id-ni-in-{d}suen id-ni-in-{d}suen-e id-ni-in-{d}suen-x id-nin-ga2-ta-ta id-num2 id-num2-ma-ta id-ra-ak-i3-li2 id-ri-sza id:ni idigna idigna-a idigna-a-sze3 idigna-da idigna-ka idigna-ka-da idigna-sze3 idigna-ta idim idim-ta ...-IG ...-ig IG ig ig-{d}szara2-sze3 ig-a-ka ig-alim-ka ig-bi ig-bi-dingir ig-bi-sze3 IG-da IG-da-u3 ig-dur2-du10-ga ig-dur2-du10-ga-ta ig-esz18-dar ig-ga-ni ig-ga-sze3 ig-gu-u2 IG-KA ig-kid IG-KU ig-lu-hi-x IG-MI ig-mi-bu-sze3 ig-mu-lum ig-mu-lum-ta ig-mu-ul-LAGAB ig-mul-{d}er3-ra IG-ru-i ig-ru-um ...-IG-su3 ig-sza3-ga ig-sze3 IG-ur4-a ig-x-... ig-za-gin3 ig-za-gin3-me ig-za-ri2-iq ig-za3-sze3 ig:alim ...-IGI ...-igi IGI igi igi-... IGI-...-du10 ...-IGI-...-ga igi-...-sze3 igi-...-x igi-{d}... igi-{d}anzu{muszen}-babbar2 igi-{d}anzu2{muszen}-da igi-{d}ba-ba6-ke4-zu igi-{d}ba-ba6-sze3 igi-{d}en-lil2 igi-{d}en-lil2-la2-sze3 igi-{d}en-lil2-la2-sze3-ta igi-{d}en-lil2-la2-ta igi-{d}en-lil2-sze3 igi-{d}en-lil2-sze3-ta igi-{d}en-lil2-sze3(KU)-ta igi-{d}gesztin-an-ka igi-{d}gesztin-an-ka-ke4 igi-{d}gesztin-an-ka-ta igi-{d}gesztin-an-na igi-{d}gesztin-an-na-ka igi-{d}gesztin-an-na-ka-sze3 igi-{d}gesztin-an-na-ta igi-{d}gu2-a-a igi-{d}ig-alim igi-{d}igi-bar-sze3 igi-{d}igi-zi-bar-ra igi-{d}inanna-sze3 igi-{d}na-na igi-{d}nanna-sze3 igi-{d}nin-hur-sag igi-{d}szara2 igi-{d}szara2-kam igi-{d}szara2-se3 igi-{d}szara2-sze3 igi-{d}szara2-sze3-sahar-ta igi-{d}utu-x-x igi-{d}x-x igi-{gesz}gag igi-{gesz}kiri6 igi-{gesz}kiri6-ta igi-a igi-a-... igi-a-a igi-a-a-na-sze3 igi-a-a-na-sze3-ke4 igi-a-a-na-sze3-ra igi-a-a-ta igi-a-da-bad3-da igi-a-me igi-a-ni igi-a-ta igi-a-tum igi-a-x igi-a-zi igi-ab-ba-sa6-ga igi-AN igi-AN-... igi-an-... igi-an-ki igi-an-na igi-an-na-ke4 igi-an-na-ke4-sze3 igi-an-na-ke4-zu igi-an-na-ke4-zu-ke4 igi-an-na-ke4-zu-ra igi-an-na-ke4-zu-sze3 igi-an-na-ke4-zu-ta igi-an-na-ke4-zu(SU) igi-an-ne-ke4-zu igi-an-sze3 igi-an-ta igi-anzu{muszen}-babbar2 igi-anzu2-babbar2 igi-anzu2{muszen}-babbar igi-asz igi-asz-da-sal igi-asz2-da-sal igi-asznan igi-ba igi-ba-an-sag3 igi-ba-DUB-me3 igi-ba-gara2-sze3 igi-ba-gara2-ta igi-ba-na-a-an-zi igi-ba-na-am3-zi ...-igi-ba-sa6 igi-ba-si4-si4 igi-ba-za igi-bar igi-bar-gal igi-bar-lu2-ti igi-bar-me igi-bar-ra igi-bar-ra-ta igi-bara2-szar-ru-gin7 igi-be-li2 igi-bi igi-bi-sze3 igi-bu3 igi-bu3-uz-zu igi-da IGI-da-KU igi-da-KU igi-dar igi-dar-gibil igi-dim-kesz2 igi-dim-mu igi-dim-zum igi-dingir igi-dingir-ba-ni igi-dingir-sze3 ...-igi-du igi-du igi-du-du ...-igi-du8 igi-du8 igi-du8-... igi-du8-...-a igi-du8-a igi-du8-de3 igi-du8-du8 igi-du8-du8-a igi-du8-e igi-du8-ka igi-du8-me igi-dumu-ni igi-e2-a igi-e2-amar-ka igi-e2-an-na-sze3 igi-e2-ba igi-e2-mah igi-e2-mah-e igi-e2-mah-e-ka igi-e2-mah-e-sze3 igi-e2-mah-sze3 igi-e2-mah-sze3-ka igi-e2-mah-sze3-ta igi-e2-mah-sze3(TUG2)-ta igi-e2-mah-ta igi-e2-unu{ki}-ta igi-e2(GAN2)-mah-sze3 igi-en-kar2 igi-en-na igi-en-ra igi-erim2-iri{ki} igi-esir2 igi-ga2-KU igi-ga2-udu igi-gag igi-gal2 igi-gal2-{d}lugal-uru11{ki} igi-gal2-{d}nansze-ta igi-gal2-bi igi-gal2-lugal-uru11{ki}-ta igi-gal2-ni igi-gal2-ta igi-gal2-x-x{ki} igi-gesz-an igi-gesz-ba igi-gesztin-an-ka igi-gi igi-gi4-ru-mah igi-gub igi-gun3 igi-gun3-ta igi-ha-lum igi-har igi-hu igi-husz igi-husz-da igi-husz-gal igi-igi-sze3 igi-il2-ta igi-im-balag igi-imma-uz-iri igi-in-du igi-in-gi4 igi-in-gun3-sal igi-in-sa6 igi-in-sa6-sa6 igi-iri-... igi-iri-{d}szu-{d}suen-sipa-i3-si{ki} igi-iri-sag-ga2 igi-iri-sze3 igi-iri-x-du3 IGI-KA IGI-KA-sze3 igi-kar2 igi-kar2-ga igi-kar2-kar2-dam igi-kar2-kar2-de3 igi-kar2-su3 IGI-KU igi-kur-ra igi-la2-ni-gi4 igi-lam igi-lam-lam igi-lam-lam-e IGI-LU-gur-NI-sar igi-lugal-sze3 igi-lugal-zu IGI-ma igi-ma-a-sze3 IGI-ma-am3 igi-ma-sze3 igi-mah-sze3 igi-masz-dara4-si igi-masz-szu igi-masz-x igi-me-... igi-me-ni igi-mes igi-mu igi-mu-i3-szi-gal2 igi-mu-i3-szi-gal2-kam igi-mu-in-szi-gal2 igi-mu-ni-ig-gal2 igi-mu-sze3 igi-na igi-na-har IGI-NE igi-ne-ne igi-ne-ne-a igi-ne-ne-sze3 igi-ne-sze3 igi-ni igi-ni-... igi-ni-da igi-ni-da-a igi-ni-da-a-me igi-ni-da-a-ta igi-ni-da-me-a igi-ni-da-ni igi-ni-da-x igi-ni-du-a igi-ni-ib2 igi-ni-igi-gal2 igi-ni-sze3 igi-ni-ta igi-ni-tuku igi-nim igi-nim-da igi-nim-ma igi-nim-ma-gu-la igi-nim-ma-sze3 igi-nim-ma-ta igi-nim-ma-tur igi-nim-ma{ki} igi-nim-sze3 igi-nim-ta igi-nim(RI) igi-nim(TUM3)-sze3 igi-nin-sze3 igi-nin-sze3-me igi-nin-x-sze3 igi-nu-... igi-nu-saga igi-pa3-da igi-pesz2 igi-pesz2-ta igi-pu3-... igi-ra-a igi-ra-bi2-at IGI-ra-SZE3 igi-ra-sze3 igi-sa6 igi-sa6-... igi-sa6-a igi-sa6-bi igi-sa6-e igi-sa6-ga igi-sa6-mu igi-sa6-NE ...-igi-sa6-sa6 igi-sa6-sa6 igi-sa6-sa6-da igi-sa6-sa6-e igi-sa6-sa6-ga igi-sa6-sa6-ga-me igi-sa6-sa6-ge igi-sa6-sa6-mu igi-sa6-sa6-sze3 igi-sa6-sa6-ta igi-sag igi-sag-bi igi-sag-ga2 igi-sag-sag igi-sag-sag-de3 igi-saga igi-sal-la igi-sar-ra igi-si4 igi-si4-si4 igi-si4-si4-me igi-su-bar-ra igi-su-la-num2 igi-su4-su4 igi-sze3 igi-sze3-a-bi igi-sze3-bar-ra igi-sze3-la igi-sze3-la2 igi-szu-la-ma igi-szu-szu-me igi-szu-x-du igi-ta igi-tu-ni igi-tug2-du igi-tug2-ezem igi-tug2-szu igi-tuku igi-tum3-ma igi-tur igi-tur-tur igi-tur-tur-e igi-tur-tur-me igi-tur-tur-ta igi-u3 igi-u5 igi-u8-udu-a igi-u8-udu-a{ki} igi-us2 IGI-x igi-x igi-x-... igi-x-ba igi-x-bi igi-x-da-x igi-x-ga-ka igi-x-ga2-kam igi-x-gal2 igi-x-sa6-sa6 IGI-x-sze3-me igi-x-ta IGI-x-x igi-x-x igi-x-x-x IGI-x-ze2-x-ru-um ...-igi-zi igi-zi igi-zi-... igi-zi-{d}nin-ti2-ug5-ga igi-zi-an-na igi-zi-bar-ra igi-zi-mu-igi-bar-ra-sze3 igi-zi-mu-szi-bar igi-zi-ta igi-zu igi-zu-bar-ra igi-zu-bar-ra-ka igi-zu-bar-ra-ta igi-zu-dingir-ra-ta igi-zu-la-lum igi-zu-nu-til igi-zu-ta igi-zu-x-... igi(PI) IGIxX ih ih-ta-na-su2-nu-ut ik ik-bu-zum ik-ru-ub-e2-a ik-s ur ik-s ur-sze3 ik-s ur2 ik-sur2 ik-szu-dam ik-szu-du ik-szu-dum ik-szu-dum-e ...-ik-szur2 il il-{d}suen il-ib-ri il-ki-bi2-ri2 il-ki-ib-ri il-ki-ni il-ki-ri2 il-ku-ri2 il-ku3 il-la il-la-la il-la-lum il-la-sze3 il-la-ti-a-ta il-la-zu il-lu il-ma-su il-ma-su-e2-a il-ma-su2 il-mi-di3 il-mu il-qu2-qu2-ra-ad il-su-er3-ra-da il-su2 il-szu-ba-ni il-szu-ma-at il-szu-mu-da-ri-szu il-szu-qu2-ra-ad il-szu-qur-ad il-szu-qur-ra-ad il-szu-qur8-ad il-szu-ra-bi2 il-szu4-ba-ni il-wi-num2 il-zi-ni ...-IL2 IL2 il2 IL2-... IL2-a IL2-am3 IL2-ba-ab IL2-ba-x IL2-da IL2-dam IL2-de3 IL2-dim2 IL2-ga-de3 IL2-ga2 IL2-ke4-ne-ta il2-la il2-la-e-ne-sze3 il2-la-ka il2-la-me IL2-la-mu-su2 il2-la-ta il2-la:a IL2-ma-su IL2-me IL2-mu-dingir-mu IL2-NE-am3 IL2-ne-sze3 IL2-sahar IL2-sze3 IL2-ta IL2-tum IL2-x il3 il6 il6-... il6-la il6-la-zu il6-sze3 il6-zi-... il8 il8-la il8-la-zu il8-qi2-sza il8-zi-ma ilar ildag2 ildag4 ildu ildu2 ildu3 ildu3-ni-szu ildu3:ma ildux(BU) ildux(NAGAR) ...-illat illat illu illu-{d}en-ki illu-da ilx(KAR2) ilx(KAR2)-la ...-im IM im im-... im-...-ke4-de3 im-...-x-sumur im-a im-a-gur im-a-ka im-a-ni im-a-ni-ta im-a-ni-x im-AGA im-am3 im-am3-sze3 im-ba IM-ba-ad im-ba-bi im-ba-lu-ka im-ba-ni im-babbar im-babbar2 im-babbar2-bi ...-im-bala im-bi im-bi-a im-bi-a-ba im-bi-a-ba-a im-bi-a-ba-al im-bi-a-ba-sze3 im-bi-a-ba-ta im-bi2-ba im-da im-da-a-re-esz2 im-da-ab-du8 im-da-ab-su3-re6 im-da-ab-zi im-da-an-du8 im-da-da im-da-du10 im-da-du8-a im-da-gal2 im-da-gal2-la-sze3 im-da-gal2-la-ta im-da-gal2-sze3 im-da-gal2-ta im-da-gen-na im-da-gub im-da-na im-da-ni-gal2-ta im-da-si im-de6 im-de6-a im-de6-a-sze3 im-di-sze3 im-di3-da im-diri im-du2-a im-du8 im-du8-a im-du8-a-bi im-durunx(KU.KU){ki} im-e im-e-re-sza-a im-e11 im-e11-kam im-ga-ag2 im-ga-tum im-ga2-e2-a im-ga2-ri2-na im-ga6-ga2 im-gal-{d}szara2-sze3 im-gar im-gen-na im-gen-na-a ...-im-gi im-gi-sza-ad im-gid2 im-gid2-da im-gir4-ra-ta im-gu-la im-gur-szi-ak im-hul2 im-hun-ga2 im-IL2 im-IL2-sze3 im-im-am3 im-im-ga2 im-iti-da im-ka im-kesz2 im-KU-si im-ku3 im-ku3-ge im-ku3-sig17 im-kux(KWU636) im-la-he im-la2 im-lah5 im-li-ik-e2-a im-li2-ik-e2-a im-lik-{d}szu-{d}suen-sze3 im-lik-e2-a im-lu-a im-lu-de3 im-lu5-ni ...-im-ma im-ma im-ma-... im-ma-a im-ma-a-gi4 im-ma-a-gi4-a-sze3 im-ma-a-gi4-esz im-ma-a-gur im-ma-a-ta-ba-al im-ma-an im-ma-an-dab5 im-ma-an-du11 im-ma-an-du8-du8 im-ma-an-ga2-ar im-ma-an-gen im-ma-an-tur im-ma-bi im-ma-da-e3-esz im-ma-da-x-... im-ma-de6 im-ma-du3 im-ma-du7-du7 im-ma-gar-esz2 im-ma-gen-na im-ma-gi-na im-ma-gi4 im-ma-gub im-ma-gur-ra im-ma-IL2 im-ma-ka im-ma-ka-sze3 im-ma-ke4 im-ma-na-a-an-ga2-ar im-ma-na-an-ga2-ar im-ma-na-da-ri-esz im-ma-na-ni-ib2-gi4 im-ma-na-ra-de6 im-ma-ni-in-tag im-ma-ra-a-gur im-ma-ra-a-gur-esz2 im-ma-ra-a-gur-sza-asz im-ma-ra-an-dab5 im-ma-ra-ba-al im-ma-ra-bur-ra-sze3 im-ma-ra-de6 im-ma-ra-e3 im-ma-ra-e3-a-sze3 im-ma-ra-gur-ra im-ma-sa6 ...-im-ma-si im-ma-si im-ma-szi-a im-ma-szi-ak im-ma-szi-gar im-ma-szi-gur-ra im-ma-szi-in-gi4 im-ma-ta im-ma-ta-a-ba-al im-ma-ta-a-gur-a-sze3 im-ma-ta-an-gar im-ma-ta-e11-da-sze3 im-ma-ta-e3 im-ma-ta-e3-a im-ma-ta-sa10-a im-ma-ta-szub-bu-sza-a im-ma-ti im-ma-tu5 im-ma-TUL2-a im-ma-tusz im-ma-x-... im-ma-zu im-ma2 im-mar im-me-e im-me-er im-me-er-ta im-me-re-esz im-me-ri2 im-mi-... im-mi-dab5 im-mi-dab6 im-mi-du11-ga im-mi-du6 im-mi-du8 im-mi-gu2-ru-a im-mi-ib2-du11 im-mi-in-ak im-mi-in-pa3-da im-mi-in-rig7 im-mi-in-se3 im-mi-in-us2 im-mi-in-x im-mi-nu-us2 im-mi-ra im-mi-ra-a-sze3 im-mi-tak4-a-sze3 im-mi-ti im-mi-us2 im-mi-x im-mi-x-e im-na im-ne-du-du im-ni-{d}iszkur im-ni-x-da im-nigin2-nigin2 im-nu im-nu-me-te-ti im-nun-ne2 im-pa3 im-PI im-PI-gi im-ra im-ri-a im-s i-am3-ra im-sag3 im-sag3-bi im-sar im-sar-a-bi im-sar-ka-ta im-sar-ra im-sar-ra-ka im-sar-ra-sze3 im-sar-re im-sar-ta im-si im-si-ka im-si-li im-sig4-{gesz}szub-ba-gar im-suh3-suh3-a im-sumur im-sumur-de3 im-sumur-ke4-de3 im-sumur-ra im-sza im-sze3 im-szeg3-ga2 im-szi-de6 im-szi-de6-a im-szi-gen-na im-szi-lu im-ta im-ta-a-da im-ta-ab-e3 im-ta-al-ku im-ta-an-ba-al im-ta-an-e3 im-ta-e3 im-ta-e3-a im-ta-e3-a(ZAH3)-ta im-ta-e3-e3-esz im-ta-e3-esz im-ta-e3-esz2 im-ta-esz im-ta-esz-am3 im-ta-lah5 im-ta-szub im-ta-ta im-ta-x im-ta2-lik im-tak4-a im-ti im-ti-...-ne-du3 im-ti-da im-ti-dam im-ti-dam-e im-ti-dam-ra im-ti-dam-sze3 im-ti-dam-ta im-ti-e2 im-ti-lum im-ti-mu im-ti-nin-ne im-ti-nin10 im-ti-ta im-ti-tur-a-ta im-tu im-tu-ru-na im-tum im-tum2 im-tur im-u2-x-na im-ur-{d}szu-{d}suen{ki}-sze3 im-ur3 im-ur3-ra im-ur3-ra-a im-us2 im-us2-x ...-im-x im-x im-x-... im-x-a im-x-ga2 im-x-x-x im-za im-ze2-e2-a im-ze2-x im-zi im-zi-e2-a im-zu-tum {im}bi2-lah5 {im}gu2-ne {im}tu-ru-na imgaga imgaga3 imgaga3-bi imgaga3(AN) imin imin-{d}ig-alim imin-na imma imma-DI imma-ra imma-su-a imma-za-ni imma3 immax(KA.UD) immax(KA.UD){me} ...-in IN in ...-in-... in-... in-...-hi-li-... in-...-sar in-...-x in-{ga2}gar-ra in-{ga2}gar{ar} in-a in-a-szum-ta in-ab-ba-x-x-x in-ak in-ak-a in-ak-ma in-ak-sza-a in-am3 in-ba in-ba-a in-ba-a-na in-ba-a-ne in-ba-a-ni in-ba-al in-ba-al-esz2 in-ba-esz-a in-babbar2 in-bad3-... in-bala in-be6-e-esz in-be6-e-esz2 in-bi in-bi-a-ba in-bi-a-ba-ta in-bi-geszbun2 in-bi-la-ni in-bi-szi-sa10 in-bi-x in-bu-sa-a in-bu-sza-a in-bu{ki} in-bul in-bul-bul in-bul5-bul5 in-bul5-bul5-IL2 in-bul5-bul5-sze3 in-bur3-usz in-da in-da-... in-da-a in-da-a-ta in-da-ag2 in-da-ag2-e in-da-ak-sza-AN in-da-an-ba in-da-an-dar-esz2 in-da-an-du11 in-da-an-du11-ga-asz in-da-an-du11-ge-esz in-da-an-du8 in-da-an-e3 in-da-an-gi4 in-da-an-gu7-a in-da-an-la2 in-da-an-tuku in-da-an-tuku-a in-da-an-tuku-a-sze3 in-da-an-tuku-am3 in-da-an-tuku-asz in-da-bu3-ra in-da-da in-da-da-bi in-da-da-bi3 in-da-dah-hu in-da-de6 in-da-du-de3-en in-da-du11 in-da-du11-ga in-da-ga in-da-ga2-la-a in-da-gal2 in-da-gal2-a in-da-gal2-am3 in-da-gal2-la in-da-gal2-la-asz in-da-ge26-en in-da-gen-na in-da-gi4 in-da-gur-da in-da-gur-da-ke4 in-da-kux(KWU147)-ra in-da-nu2-a in-da-pa3 in-da-SIG7 in-da-sza-a in-da-sze-er in-da-szi-ARAD2 in-da-ti-la in-da-tuku in-da-tuku-a-ke4-esz2 in-da-tuku-a-sze3 in-da-tuku-am3 in-da-tuku-szi in-da-x in-da6-da6-a-sze3 in-da6-da6-de3 in-dab in-dab-ha in-dab5 in-dab5-ba-na in-dab5-ba-sze3 in-dab5-esz in-dab6-kur2-a in-dadag in-dag in-dah in-dah-sze-ri in-de2 in-de2-a in-de6 in-de6-a in-de6-a-sze3 in-dim2 in-dim2-ma in-du-sza-a-sze3 in-du-sze3 in-du-x in-du11 in-du11-ga in-du3 in-du3-a in-du6-du6 in-du7 in-du8 in-dub in-dub-ba in-duh-szu-um in-duh-szum in-dur2-ru-usz in-durunx(KU.KU) in-ga-an-zu in-ga-la in-ga-tum in-ga2-ar in-gal2 in-gal2-am3 in-gar in-gar-esz in-gar-ra in-gar{ar} in-gar{ar}-ra in-gaz in-gazx(KUM) in-ge-en6 in-ge-en8 in-gen-na in-gi-e in-gi-in in-gi-in4 in-gi-mu-um in-gi-ne2 in-gi-ne2-esz in-gi-sza in-gi-tum in-gi4 in-gid2 in-gid2-da in-gu in-gu-du in-gu7 in-gu7-a in-gu7-sza-a in-gub in-gub-am3 in-gub-ba-gin7-am3 in-gub-esz2 in-gum in-gur in-gur-da in-gur-da-ta in-gur(SI) in-gur10 in-gur10-a-sze3 in-gur4 in-gurx(SZE.KIN) in-ha in-ha-an in-ha-num2 in-hu in-hu-ug3 in-hu-zum in-hul in-hul-a in-hul-la-a-sze3 in-hun in-hun-ga2 in-il in-IL2 in-im-bi-a-ba-ta in-im-ma-... in-in in-iti-uz in-ka in-KA-x in-ke4-esz-sza-a in-kesz2 in-ki-ba in-ki-kal in-ki-si2-im-ti in-KU-a in-ku4-ra in-ku5 in-ku5-da in-ku5-e in-ku5-esz in-ku5-esz2 in-ku5-ra2-a in-ku5-ra2-sze3 in-ku5-ru-ne in-ku5-sza in-kux(KWU147) in-kux(KWU147)-ra in-kux(KWU636)-ra-a in-kux(KWU636)-re-en6 in-la-ah in-la2 in-la2-a in-la2-e in-la2-e-a in-ma-dab5-ba-a in-ma-de6 in-ma-ni-pa3 in-mu in-mu-na-si in-na in-na-... in-na-{ga2}gar-ra in-na-{ga2}gar{ar} in-na-a in-na-a-du11 in-na-a-du11-ga in-na-a-du11-ga-ke4-esz2 in-na-a-szum2 in-na-ab-dab5-dab5 in-na-ab-du11 in-na-ab-si-ge in-na-ab-su-su in-na-ab-su-su-de3 in-na-ab-su-su2 in-na-ab-szum2 in-na-ab-szum2-mu in-na-ag2 in-na-ag2-e in-na-ak in-na-ak-a in-na-ak-sze3 in-na-an in-na-an-ag2 in-na-an-ba in-na-an-ba-a in-na-an-dab5 in-na-an-de6 in-na-an-du11 in-na-an-du11-ga in-na-an-du11-ge-esz in-na-an-du8 in-na-an-esz in-na-an-esz-a in-na-an-la2 in-na-an-pa3 in-na-an-pa3-de3-esz in-na-an-ra in-na-an-su in-na-an-szi-kux(KWU147) in-na-an-szum2 in-na-an-szum2-... in-na-an-szum2-esz2 in-na-an-szum2-ma in-na-an-szum2-ma-asz in-na-an-tar in-na-an-us2-esz2 in-na-an(BA)-szum2-mu-usz-sza-sze3 in-na-ba in-na-ba-a in-na-ba{ki} in-na-bala-bala in-na-bulug3 in-na-dab-be2-a in-na-dah-a in-na-dah-ha-me in-na-de6 in-na-de6-a in-na-du11 in-na-du11-ga in-na-du11-ga-a in-na-du8 in-na-ga2 in-na-ga2-ga2 in-na-gar in-na-gen in-na-gid2-da in-na-gig-ga in-na-gu4 in-na-gub-ba-am3 in-na-gurum2 in-na-in-BI in-na-kesz2 in-na-ku5-e in-na-la2 in-na-la2-a in-na-la2-e in-na-la2-e-ne in-na-lu-lu in-na-mu in-na-na in-na-ne-esz in-na-ni-de2-a in-na-ni-de2-esz2-a in-na-ni-du11-ga in-na-ni-gar in-na-ni-kux(KWU147) in-na-pa in-na-pa3 in-na-pa3-... in-na-pa3-da in-na-pa3-esz2 in-na-ru-... in-na-s i-ir in-na-sa4 in-na-sa6 in-na-sa6-ga in-na-sa6-ga-ta in-na-sal-la in-na-sar in-na-sar-a-ra in-na-si-ge in-na-szi-gar in-na-szi-gar-ra in-na-szi-gar{ar} in-na-szi-la2-am3 in-na-szum2 in-na-szum2-... in-na-szum2-ma in-na-szum2-ma-a in-na-szum2-mu in-na-szum2-mu-da in-na-szum2-mu-de3 in-na-szum2-mu-sza in-na-szum2-usz2 in-na-ta in-na-tak4 in-na-ti in-na-tug2 in-na-tum3-a in-na-us2-sa-am3 in-na-x in-na-x-mu-me in-na-x-x in-na-zi in-nag in-nag-ga2-a in-nam-... in-NE in-ne-ba-am3 in-ne-de6-esz2 in-ne-gal2 in-ne-gub-ba-a in-ne-la2 in-ne-silim in-ne-szi-in-sa10 in-ne-szi-sa10 in-ne-szi-sa3 in-ne-szum2 in-ne-szum2-ma in-ne-tar ...-in-ni in-ni-{ga2}gar-ra in-ni-{ga2}gar-ra-esz in-ni-{ga2}gar{ar} in-ni-{ga2}gar{ar}-esz in-ni-ba in-ni-dab5 in-ni-dar in-ni-dar-sze3 in-ni-du8-am3 in-ni-ga2 in-ni-ga2-ar in-ni-ga2-ra-mu in-ni-gar in-ni-gar-ra in-ni-gi4 in-ni-gul in-ni-in-ba in-ni-in-kux(KWU147)-da in-ni-la2 in-ni-pa3 in-ni-re-a-sze3 in-ni-sza-... in-ni-x-... in-nigin2 in-nin in-nu in-nu-... in-nu-bi in-nu-da in-nu-da-me in-nu-ha in-nu-HI in-nu-IL2 in-nu-IL2-a in-nu-ri in-nu-ri2-sze3 in-nu-ta in-nu-u-da in-nu-uh3 in-nu-ur2-e in-nu-usz in-pa in-pa2 in-pa3 in-pa3-... in-pa3-da in-pa3-da-a in-pa3-de2-esz2 in-pa3-de3 in-pa3-de3-de3-esz2 in-pa3-de3-esz in-pa3-de3-esz2 in-pa3-esz in-pa3-esz2 in-pa3-sze3 in-pa3(ERIM) in-PI-e-esz2 in-PI-gal2 in-ra-e3-esz in-ra-sze-er in-ri in-RI-RI in-sa10 in-sa10-a in-sa10-a-sze3 in-sa10-asz in-sa2-sze3 in-sa6 in-sa6-ak in-sa6-mu in-sa6-sa6 in-sa6-sa6-ka-sze3 in-sa6-sa6-ke4 in-sa6-sa6-mu in-sa6-sa6-sze3 in-sa6-sa6-ta in-sa6-sa6-x in-sa6-ta in-sa6-x in-sag3-esz2 in-sag3-ga in-sar-e-a in-si-ga-a in-si-in-sa3 in-si-na in-si-sa10 in-si-sa3 in-su in-su-... in-su-ga-sze3 in-su-su in-su2 in-su3-ub in-su7 in-su7-su7 in-szi-{ga2}gar{ar} in-szi-du8 in-szi-ga2-ra in-szi-gal2 in-szi-gar-ru-esz2 in-szi-gar{ar} in-szi-gi4 in-szi-in-la2-a in-szi-in-sa10 in-szi-in-sa3 in-szi-in-tu-a in-szi-la2 in-szi-ni-iq in-szi-sa10 in-szi-sa10-a in-szi-sa10-asz2 in-szi-sa10(GAZ) in-szi-sa6 in-szi-sax(NINDA2x(SZE.2(ASZ))) in-szi-su in-szi-we-er in-szi-wi-ir in-szid in-szu-x in-szu4 in-szum in-szum-ma-sze3 in-szum{ki} in-ta in-ta-e3 in-ta-e3-a in-ta-e3-a-ka in-ta-e3-a-ta in-ta-e3-a(MIN)-ta in-ta-e3-ta in-ta-e3:a-ta in-ta-x in-ta-zi in-tab-{d}en-ki in-tab-en in-tab-en-na in-tak4 in-tak4-a in-tak4-a-ta in-tak4-de3-en6 in-tak4-sze3 in-tar ...-in-ti in-ti in-ti-a in-ti-am3 in-ti-la in-ti-sza-a in-til in-til-la in-tu-da-a in-tu-esz-sze3 in-tuku in-tuku-a in-tuku-a-gin7-na-am3 in-tuku-a-ka in-tuku-a-sze3 in-tuku-am3 in-TUL2 in-tum2-mu-a in-tum3(NIM)-usz ...-in-u in-u in-u-(x) in-u-a in-u-da in-u-da-asz in-u-da-bi in-u-da-sze3 in-u9-u9 in-ug-a-asz in-ug5 in-ur3 in-uru4 in-uru4-a in-uru4-a-bi in-uru4-a-sze3 in-us2 in-usz2 in-x in-x-... in-x-LAGABxX in-x-na in-x-sa10 in-x-x in-za-an in-za-mu in-za-mu-ta in-za-um in-ze2-er in-zi in-zi-ga in-zu in-zu-a in-zu-a-bi in-zu-ke4-esz2 in-zu-zu {in}inim-du10 in4 inanna inanna-me inanna-ta inanna:ka inanna(HU) indagra inim inim-... inim-...-x-...-ta inim-{d}... inim-{d}...-da-... inim-{d}amar-{d}suen-ka inim-{d}ba-ba6 inim-{d}ba-ba6-eb2-gu-ul inim-{d}ba-ba6-en-kal-ta inim-{d}ba-ba6-gaba inim-{d}ba-ba6-i3-dab5 inim-{d}ba-ba6-i3-dab5-e inim-{d}ba-ba6-i3-dab5-sze3 inim-{d}ba-ba6-i3-dab5-ta inim-{d}ba-ba6-i3-du10 inim-{d}ba-ba6-i3-gi inim-{d}ba-ba6-i3-tuku inim-{d}ba-ba6-i3-zi-ge inim-{d}ba-ba6-i3-zu-ta inim-{d}ba-ba6-ta inim-{d}ba-ba6-tuku-sze3 inim-{d}ba-ba6-zi inim-{d}dumu-zi inim-{d}dumu-zi-da inim-{d}dumu-zi-da-ta inim-{d}en-lil2 inim-{d}en-lil2-gu2-gal inim-{d}en-lil2-la2 inim-{d}en-lil2-ta inim-{d}ga inim-{d}gesztin-an-ka inim-{d}gu-la inim-{d}inanna inim-{d}inanna-ka inim-{d}inanna-ke4 inim-{d}inanna-ta inim-{d}inanna{na} inim-{d}iszkur inim-{d}nanna inim-{d}nanna-gu2-gal-sze3 inim-{d}nanna-ka inim-{d}nanna-ta inim-{d}nanna-zu inim-{d}nansze inim-{d}nin-... inim-{d}nin-bara2 inim-{d}nin-dar inim-{d}nin-e2-gal inim-{d}nin-gir2-su inim-{d}nin-gir2-su-sze3 inim-{d}nin-lil2-la2 inim-{d}nin-mar{ki}-ta inim-{d}nin-su-sze3 inim-{d}nin-szubur inim-{d}nin-x-x-an-ka inim-{d}suen inim-{d}suen-ke4 inim-{d}szara2 inim-{d}szara2-i3-zu inim-{d}szara2-ka inim-{d}szara2-ka-ra inim-{d}szara2-ka-sze3 inim-{d}szara2-ka-ta inim-{d}szara2-kam inim-{d}szara2-ke4 inim-{d}szara2-sze3 inim-{d}szara2-ta inim-{d}szara2-za-me inim-{d}szul-gi inim-{d}szul-gi-ib2-ta-e3 inim-{d}utu inim-{d}utu-ke4 inim-{d}utu-sze3 inim-{d}x inim-{d}x-... inim-{d}x-ka-sze3 inim-{d}x-x inim-a-me-sze-na inim-ba inim-bi inim-bi-he2-sa6 inim-bi-sze3 inim-dingir-ba-gi-di-da inim-dingir-ra inim-dingir-ra-ni inim-dingir-ra-ta inim-dingir-re inim-dingir-sze3 inim-du10 inim-du10-ga inim-du10-ga-ni inim-du11 inim-du11-ga inim-du11-ge inim-e2-gal inim-e2-nun-na inim-e3 inim-e3-sze3 inim-e3-ta inim-e3{ki}-ta inim-ensi2-ta inim-esz18-dar inim-ga2 inim-ga2-di-ka inim-ga2-e inim-gi inim-gi-la-ba-szum2-e ...-inim-gi-na inim-gi-na inim-gi-na-ka inim-gi-na-ta inim-gi-ra-x-e-ne inim-gi-ul inim-inim-ma inim-inim-ma-da inim-inim-ma-sze3 inim-inim-ne inim-lal3 inim-lugal inim-lugal-ta inim-ma inim-ma-... inim-ma-(x) inim-ma-{d}gu-la inim-ma-{d}gu-la-ta inim-ma-{d}nanna inim-ma-a inim-ma-a-ta inim-ma-AN inim-ma-an-ne2 inim-ma-an-ni-zi inim-ma-AN-ta inim-ma-bi inim-ma-bi-me inim-ma-bi-me-en3 inim-ma-bi-me-esz2 inim-ma-bi-ne inim-ma-da inim-ma-dingir inim-ma-dingir-(x) inim-ma-dingir-e inim-ma-dingir-i3-zi inim-ma-dingir-i3-zi-ta inim-ma-dingir-NI inim-ma-dingir-ra inim-ma-dingir-sze3 inim-ma-dingir-ta inim-ma-dingir-tur inim-ma-dingir-x inim-ma-ga-NI inim-ma-gi-na inim-ma-gu-la-sze3 inim-ma-lugal-ka inim-ma-me inim-ma-me-bi inim-ma-me-esz2 inim-ma-ne-ne-ta inim-ma-ni inim-ma-ni-(x) inim-ma-ni-ir inim-ma-ni-sze3 inim-ma-ni-zi inim-ma-ni-zi-da-sze3 inim-ma-ni-zi-de3 inim-ma-ni-zi-me inim-ma-ni-zi-ta inim-ma-sze3 inim-ma-ta inim-ma-x inim-ma-zi inim-ma-zi-x-ki-x-x inim-me inim-me-dingir inim-me-x inim-mu inim-mu-szu-mu-a inim-mu-ta inim-na-mu inim-ne-ne inim-ni inim-ni-zi inim-ni-zi-da-sze3 inim-nimgir inim-nin-ga2-ib2-ta-e3 inim-sa6 inim-sa6-ga inim-si-du11 inim-sig-mu inim-sza3-ga inim-ta inim-tur inim-tur-ra inim-ur-{d}dumu-zi inim-x inim-x-... inim-x-...-ta inim-zi inim-zi-da inim-zi-da-a inim-zi-da-ka inim-zi-da-x-a inim-zi-ga-da inim-zi-zi inim-zu-ha-ra-kal inim:ma inim(GISZ) inim(SAG) inim(SAG)-{d}szara2 ip ip-hu-ha ip-hu-um ip-hur ip-hur-ta ip-pa-pa ip-pa2-li2-is ip-qu2-AB ip-qu2-sa ip-qu2-sa-ta ip-qu2-sza ip-qu2-sza-sze3 ip-qu2-sza-ta ip-qu2-sza(LI) ip-ti-dingir ip2 iq iq-bi-am iq-bi-dingir-ma iq-bi2 iq-bi2-dingir iq-bi2-dingir-ma iq-bi2-szum-ma iq-mu-lum iq-ru-ub-e2-a iq-szu-tum iq:ti iq:ti:id:ni:im ...-ir ir ir-{d}... ir-a-x ir-an-... ir-bi2-za ir-da ir-DISZ ir-du-a ir-du-du ir-du10 ir-du10-{d}mar-tu ir-du10-ga ir-du3-a ir-gu-ka ir-ha-an ir-ha-an{ki} ir-hi-ni-lum ir-hu-la ir-hul3-a ir-ib2-dingir-szu ir-ip2-pi2 ir-iti ir-kax(KAxSAR) ir-lu-numun ir-na-num2 ir-ni-de3 ir-ni-na-ka ir-ni-na-sze3 ir-ni-ni ir-ni{muszen} ir-nun ir-tam-ma ir-zi-x ir3 ir7 ir7(KIB) ir7(KIB){muszen} ir7{muszen} ir7{muszen}-sze3 iri iri-... iri-a iri-a-na iri-a2-na iri-ab-ba-saga iri-ak-zi2-me iri-az{ki}-ta iri-bad3-du3-a-ta iri-bala-a iri-bar iri-bar-e iri-bar-ka iri-bar-mu iri-bar-ni iri-bar-ra iri-bar-re iri-bar-re-x-ni iri-bar-rex(HU) iri-bar-ta iri-bar-tab-ba{ki} iri-bar-x iri-bi{ki}-ta iri-da iri-da-... iri-da-a iri-da-ak-sze3 iri-da-na iri-dam iri-di iri-di-gal iri-du3{ki}-sze3 iri-ga iri-ga2-a-na-gu-ul iri-gesztin iri-gid2-da-ta iri-gin7 iri-i3-da-zal iri-i3-da-zal(GAG) iri-in-da-zal iri-iri-ka ...-iri-ka iri-ka iri-ka-ta iri-kam iri-ke4 iri-ke4-ne iri-ki-bi iri-ku3 iri-ku3-ga iri-ku3-ga-me iri-ku3-ki-du10 iri-ku3-ta iri-KUR-... iri-kur-kas4 iri-lal3 iri-lal3-da iri-lal3-ta iri-ma-ba iri-ma-du10 iri-mah-... iri-mah-ra iri-me iri-me-esz2 ...-iri-mu iri-mu iri-mu-lugal-anzu2{muszen} iri-mu-ma-du10 iri-mu-ta iri-na iri-na-... iri-na-en-nu-bi iri-na-ka ...-iri-na-ke4 iri-na-nin-bi iri-na-nin-x iri-na-x-... iri-ne-ne-sze3 iri-ni iri-ni-ba-ag2 iri-ni-ba-x-... iri-ni-da iri-ni-da-ni iri-ni-kisz{ki}-sze3 iri-ni-kusz2-u3 iri-ni-sze3 iri-ni-sze3-du iri-ni-sze3-ka iri-ni-sze3-kusz2 iri-ni-sze3-ta iri-ni-szu-na iri-ni-ta iri-ra iri-ri-su iri-sa12-rig7 iri-sa12-rig7-ga iri-sa12-rig7-ka iri-sa12-rig7-sze3 iri-sa12-rig7-ta iri-sa12-rig7(PA-HUB2){ki} iri-sa12-rig7{ki} iri-sa12-rig7{ki}-da iri-sa12-rig7{ki}-ga iri-sa12-rig7{ki}-ka-ta iri-sa12-rig7{ki}-ke4 iri-sa12-rig7{ki}-me iri-sa12-rig7{ki}-sze3 iri-sa12-rig7{ki}-ta iri-sa12-rig7{ki}-x iri-sa12-rig8{ki}-ta iri-sa12-rigx(MUNUS.HUB2.DU){ki} iri-sa12-rigx(PA.MUNUS.HUB2.DU){ki}-sze3 iri-sa12-rigx(PA.MUNUS.HUB2.DU){ki}-ta iri-sa6-ga-x-a ...-iri-sag iri-sag iri-sag-ga2 iri-sag-ta iri-sza3-ga iri-sze3 iri-sze3-kusz2 iri-szesz-su iri-szesz-su2 iri-szu-GAM-du3-a iri-szum2-bad3{ki} iri-ta iri-te iri-ul iri-ul-ka iri-ul-la iri-ul-ta iri-um{ki}-sze3 iri-x iri-x-... iri-x-re iri(GA2) iri(GISZGAL) iri{ki} iri{ki}-ba iri{ki}-bi iri{ki}-bi-kam iri{ki}-bi-ta iri{ki}-du10 iri{ki}-gid2-da-sze3 iri{ki}-iri{ki} iri{ki}-iri{ki}-ba iri{ki}-iri{ki}-bi-sze3 iri{ki}-me iri{ki}-ni iri{ki}-ri iri{ki}-sze iri{ki}-sze3 iri{ki}-ta iri{ki}-x-... iri{ki}-zi is is-nun-usz-ma is-ra-a-ti is-ra-ha-ti is is -lum is' is'-de3{ti}-x is2 isin2 isin2-na isin2{si-in}{ki}-sze3 isin2{si-in}{muszen}-sze3 isin2{si}-na isin2{si}-na-ka isin2{si}-na-ta isin2{si}-na{ki} isin2{si}-na{ki}-ke4-ne-ta isin2{si}-na{ki}-me isin2{si}-sze3 isin2{si}{ki} isin2{si}{ki}-ke4-ne isin2{si}{ki}-ke4(RA)-ne isin2{si}{ki}-me isin2{si}{ki}-na isin2{si}{ki}-sze3 isin2{si}{ki}-ta isin2{sin2}{ki}-sze3 isin2{szi}{ki} ISZ isz isz-... ISZ-al-mah isz-ba-tum ISZ-BAD isz-bi-er3-ra isz-bi2-... ISZ-bu-e isz-bu-ga-ra-ta isz-bu-ga-ru isz-da ...-isz-da-gan isz-dam ...-isz-dingir-ba isz-du isz-du-ki-in isz-du-ud isz-du11-ge isz-du11-ge-gin7 isz-du11-ge-ni isz-du11-ge2-gin7 isz-du11-gin2 isz-du11-gin7 isz-du11-gin7{gi} ISZ-e isz-ga-lum isz-ga-szu isz-gi-pu-ni isz-gu ...-isz-ha-ra isz-ha-u3 isz-ku-nu-er3-ra isz-ku-un isz-ku-un-{d}da-gan isz-ku-un-{d}suen{ki} isz-ku-un-e2-a isz-ku-un-szar isz-ku-x isz-ku8-un-e2-a isz-lu-il isz-lu-lu isz-lu-ul isz-ma-a-lum isz-ma-dingir ...-isz-ma-ni isz-mah-gi ISZ-mar-tu-IG isz-me isz-me-... isz-me-{d}da-gan isz-me-{d}en-lil2 isz-me-{d}isztaran isz-me-{d}mar-tu isz-me-{d}nin-tu isz-me-{d}x isz-me-a isz-me-a-ni isz-me-dingir isz-me-dingir-ta isz-me-e2-a isz-me-e3 isz-me-en-ni isz-me-er3-ra isz-me-li9 isz-me-lum isz-me-lum-ke4 isz-me-lum-ra isz-me-ne isz-me-ni isz-me-tum-ta ...-isz-ne-kal{ki} isz-nun{ki} isz-pa2-tal isz-pu-ga-ru isz-pu-ga-ru-ta isz-pu-ur2-ma isz-pu-ur2-szu-ma isz-qu2-ul ISZ-sar ISZ-su{ki} ISZ-su{ki}-ka ISZ-su{ki}-sze3 ISZ-su{ki}-ta isz-t u-ur ...-isz-ti-gal isz-ti-na-a isz-ti-ni isz-tu isz-tum isz-x-... isz-x-tam isz-zi-zi-ba2 isz: isz:ha iszib iszib-ba iszib-ba-kam iszib-ba-ke4 iszib-e-ne iszib-e-ne-sze3 iszib-ke4 iszib-mah iszib-mah-ta iszib-ne iszib-sze3 iszib-ta iszib(LAL) iszkur iszkur-illat-ta iszkur-ra-ka isztaran isztaran-ta isztaran(DI isztaran(KA) isztaran(SAG) it it-hi-pa2-tal it-lal3-er3-ra it-ma it-ma-nu-um it-ma-u3 it-ra-ak-i3-li2 it-ta2-ra-ak-i3-li2 it-ti-mu it-ti-szu it ITI iti iti-... iti-6(disz) iti-6(disz)-sze3 iti-6(disz)-ta iti-an-na iti-ba iti-bi iti-bi(GU4) ...-iti-da iti-da ...-iti-da-... iti-da-bi iti-da-ka iti-de3 iti-iti iti-kam iti-sze3 iti-ta iti-ta(BAL) iti-u4 iti:6(disz) iti(DUL) iti(DUL)-de3 iti(ERIM) iti(ERIM)-da iti(HAL) iti(MU) iti(SZA3) iti(UD) {iti}hu-um-tu-um ix(A.SUG) ix(A) iz iz-bu-um iz-bu-um-ma iz-bu-um-sze3 iz-bum2 iz-zi iz-zi-mu iz-zu-zu-u2 izi ...-KA ...-ka KA ka ...-ka-... KA-... ka-... KA-...-gal2-la KA-...-ka ...-KA-...-na KA-...-sa6 KA-...-sze3 KA-...-x KA-...-zi KA-(x) KA-{d}x KA-{u2}kiszi17-ke4 KA-a KA-a-{d}x KA-a-a-ba-... KA-a-asz KA-a-ba-al-la KA-a-ba-ka KA-a-bi ka-a-bi KA-a-du KA-a-lum KA-a-ni KA-a-ra KA-a-sze3 KA-a-wa-gar KA-a-x-x ka-a2 ka-a2-na ka-ab ka-ab-... ka-ab-ba-ka ka-ah ka-ak-ka-ru-ma KA-al KA-al-la KA-al-la-ka ka-ama-tibir-ra-bi KA-an-du-u2 KA-AN-min KA-an-ni ka-an-szu KA-ar ka-asz ka-asz-ra ka-asz2-am3 ka-ba ka-ba-dingir ka-ba-lu-sa6 ka-ba-ra ka-ba-ti ka-ba-x-x{uruda} ka-balag-a-bar ka-bar-ra ka-bar-sze3 ka-bi ka-bi-a-a ka-bi-mu ka-bi-sze3 ka-bi-zi-da-ta ka-bil2-sze3 ka-bu3-isz-da-an ka-bur ka-da ka-da-da ka-da-mi-ma-ma-sze3 ka-da-si KA-da-ta ka-da-ta ka-dar KA-di ka-dingir ka-dingir{ki} ...-ka-du KA-du ka-du KA-du-mu-da KA-du3 KA-du3-ta ka-du8 ka-du8-ha ka-dub-ba ka-dub-me ka-dug KA-dun-sal4 KA-e KA-e-ki-ag2 ka-e3-ka{ki} ka-edin ka-egir ka-er3-ra ka-ga ka-ga-a-sze3 ka-ga-li-ta ka-ga-na ka-gab2 ka-gal ka-gal-la-ti-a ka-gal-la-tum ka-gal-lagar-a ka-gal-li2-tum ka-gal2-la ...-ka-gar ka-gar ka-gaz ka-gaz-me ka-ge KA-geme2 ka-gesz ka-gi-na ka-gi-sal-la ka-gi-x-x ka-gigir2{gigir} KA-GIN2 ka-gir ka-gir-ra ka-gir-ra-sze3 ka-gir16-da ka-gir2 ka-giri3 ka-giri3-bi ka-giri3-da ka-giri3-da-sze3 ka-giri3-ka ka-giri3-USZ KA-gu KA-gu-da KA-gu-il2-la KA-gu-na KA-gu-na-na KA-gu-ru-lugal KA-gu-szir KA-gu-ta KA-gu-ti KA-gu-u2 ka-gu4 ka-gu4-gu-sag ka-gu4-gu-sag-ga2-ta ka-gu4-ku6-sag ka-gu4-ku6-sag-ga2 ka-gu4-ku6-sag-ga2-sze3 ka-gu4-ku6-sag-ga2-ta ka-gu4-ku6-sag-sze3 ka-gu4-ku6-sag-ta ka-gur ka-gur-tur ka-gur4 ka-gur4-ka-gur4-ga2 ka-guru7 ka-guru7-ka ka-guru7-ke4 ka-guru7-ke4-ne ka-guru7-ke4-ne-ta ka-guru7-ke4(SILA4) ka-guru7-me ka-guru7-sze3 ka-guru7-ta ka-hal ka-har-ra ka-hu-uh-uh-gu4 KA-i3-li2 KA-IG-x-kal ka-igi ka-imin-na KA-in-na-dan ka-ir-da ka-iri ka-izi-sze3 KA-KA ka-ka ka-ka-... KA-KA-a ka-ka-a ka-ka-a-sze3 ka-ka-bi-ba-a ka-ka-dingir ka-ka-du-sze3 ka-ka-gu ka-ka-gu-ta ka-ka-i3-li2 ka-ka-ka ka-ka-ke4 ka-ka-la ka-ka-li ka-ka-me ka-ka-mu ka-ka-si-ga ka-ka-sze3 ka-ka-ta ka-ka-tum-ma ka-kal-la ka-kam ...-ka-ke4 ka-ke4 ka-kesz2 ka-kesz2-kam ka-kesz2-ra2 ka-ki ka-ki-du KA-KIN KA-KU KA-KU-a KA-KU-NE KA-KU-sze3 ka-ku3 ka-ku3-ga ka-ku3-ga-ni ka-ku3-ga-ta ka-ku3-iri ka-ku3-ka ka-ku3-me ka-ku3-sze3 ka-ku3-ta ka-ku6-ug ka-kun-ta KA-kur-ta ka-la ka-la-a ka-la-a-a ka-la-al ka-la-GAN2 ka-la-ka ka-la-la ka-la-lum ka-la-mu ka-la-x ka-la2 ka-la2-a ka-la2-ka ka-la2-la2 ka-la2-ma ka-la2-sze3 ka-lal3 ka-lal3-ga ka-li ka-li2-at ka-lu ka-lu-ku ka-lu-um ka-lu5 ka-lu5-lu5 KA-lu5-sze3 ka-luh-ga ka-lul ka-ma-ri2 ka-ma-ri2-ka ka-ma-ri2-ka-sze3 ka-ma-ri2-ke4 ka-ma-ri2-sze3 ka-ma-ri2-ta ka-ma-ri2{ki} ka-ma-ri2{ki}-ka ka-ma-ri2{ki}-ka-sze3 ka-ma-ri2{ki}-me ka-ma-ri2{ki}-sze3 ka-ma-ri2{ki}-ta ka-ma-sal4-la-ta ka-ma:ri2{ki} ka-ma:ri2{ki}-ka-ta ka-mah-ta ka-mar-ri2-ta ka-masz2-ha-ma KA-me ka-min-dug ka-min-na ka-min-na-ba-ka ka-min-na-ka KA-mug KA-munu4 ka-musz ka-musz-an-na-sze3 KA-na KA-na-na ka-naga KA-NE KA-NE-a KA-NE-NE KA-NE-sag KA-NE-sze3 ka-ni ...-ka-ni-... ka-ni-bi ...-ka-ni-ke4 KA-nu-du KA-nu-ta KA-pa-lu5 ka-pesz2 KA-ra ka-ra-num2 ka-re-sag ka-ri-tum KA-sa-NE KA-sa6 ka-sa6 ka-sa6-... ka-sa6-a ...-ka-sa6-ga ka-sa6-ga ka-sa6-ga-ta ka-sa6-ge ka-sa6-ge-sza ka-sa6-ka ka-sa6-mu ka-sa6-sa6 ka-sa6-sa6-x ka-sa6-ta ka-sag ka-sag-kesz2 ka-saga ka-sahar ka-sahar-ka-sze3 ka-sahar-ka-ta ka-sahar-ra-e-ne ka-sahar-ra-ka-sze3 ka-sahar-ra-sze3 ka-sahar-ra-ta ka-sahar-ra{ki} ka-sahar-ra{ki}-sze3 ka-sahar-ra{ki}-ta ka-sahar-sze3 ka-sahar-ta ka-sahar-us2 ka-sahar{ki} ka-sahar{ki}-e-ne ka-sahar{ki}-ke4-ne-ta ka-sahar{ki}-me ka-sahar{ki}-sze3 ka-sahar{ki}-ta ka-sar ka-si-ga ka-si-lu-hul2 KA-sig ka-siki-bi KA-sila3 KA-su-IGI ka-su6 ka-suhur ka-sur ka-sza ka-sza-da-at ka-szakkan-na ...-ka-sze3 KA-sze3 ka-sze3 ka-szesz KA-SZID KA-szu-du8 ka-szu-du8 ka-szu-du8-a ka-szu-tu-di-da ka-szuba3 KA-szul ...-ka-ta KA-ta ka-ta ka-ta-am3 ka-ta-durunx(KU.KU) ka-ta-e ka-tab ka-tab-... ka-tab-ba ka-tab-bi ka-tab-ni-ma-ma-sze3 ka-tab-sze3 ka-tar ka-tar-... ka-tar-{d}ba-ba6 ka-tar-{d}ba-ba6-sze3 ka-tar-{d}ba-ba6-ta ka-tar-{d}nansze ka-tar-{d}nansze-ta ka-tar-a ka-tar-AN ka-tar-dingir ka-tar-dingir-x ka-tar-e ka-tar-esz3-e ka-tar-ka ka-tar-na ka-tar-ni ka-tar-ni-ta ka-tar-ra ka-tar-sze3 ka-tar-ta ka-tar-usz ka-tesz2-sza KA-TUL2 ka-tur ka-tur-ra ka-tur-ra-ta ka-u2 ka-u2-a ka-u2-du ka-u2-du11 ka-u2-ga KA-u2-gi ka-u2-giri3 ka-u2-ka ka-u2-ka-a-sze3 ka-u2-ma-an ka-u2-ne ka-u2-um ka-u2-zi KA-um KA-um-wa-qar ka-um-wa-qar ka-ur2-bad3-bi ka-ur2-ka-e ka-ur2-ka-ur2 ka-ur4 ka-URUDU-sun2 ka-us2 ka-us2-ka-me ka-us2-kam KA-us2-sa ka-us2-sa ka-us2-sa-ka ka-us2-sa-sze3 ka-us2-sa-ta KA-us2-sa2 ka-us2-sa2 ka-us2-sa2-sze3 KA-us2-ta ka-us2-ta ka-wa KA-x ka-x KA-x-... KA-x-a KA-x-a-... KA-x-da KA-x-gi KA-x-gi-na KA-x-KA KA-x-kam KA-x-LUM KA-x-num2 KA-x-sze3 KA-x-szu KA-x-ta KA-x-ta-bi KA-x-x KA-za KA-za-ma ka-za-za-a ka-zal-la ka-zal-lu-ka ka-zal-lu-ka{ki} ka-zal-lu-ta ka-zal-lu{ki} ka-zal-lu{ki}-ka ka-zal-lu{ki}-sze3 ka-zal-lu{ki}-ta ka-zal(GAG)-lu{ki} KA-ze2-na ka-zi-ir ka-zi-ir-ra ka-zi-li KA-zu-ha-ra KA-zu-zu ka(PU3) ka(SAG) ka(SAG)-guru7 KA) ka2 ka2-{d}qa2-qa2-da-nu-um ka2-{d}szu-{d}suen-sze3 ka2-babbar ka2-bar-ra ka2-bi2-li2-a ka2-bi2-li2-a-sze3 ka2-bil-i-a ka2-bil-i-a-sze3 ka2-dingir ka2-dingir-lum ka2-dingir-re-e-ne ka2-ge6-x ka2-gibil-ka ka2-gu-la ka2-gu2-diri ka2-hi-li-i3-du10 ka2-hu-lu-lu ka2-ku3 ka2-ma-am3-tum-bi ka2-mah ka2-mah-sze3 ka2-me-er{ki} ka2-mu-bu-um ka2-pa-pah ka2-saga-e3 ka2-sze3 ka2(E2) ka3 ka3-as-pu-sza ka3-ma-am-mu-e3-sze3 ka3-ma-am-mu-e3(UD-TUM) ka3-ma-am-tum ka3-ma-am3-tum ka3-ma-am3-tum-bi ka3-ma-ri2{ki} ka5 ka5-... ka5-...-me ka5-a ka5-a-bi ka5-a-ke4 ka5-a-mu ka5-a-mu-bi ka5-a-mu-ka ka5-a-mu-me ka5-a-mu-sze3 ka5-a-mu-ta ka5-a-sze3 ka5-a-ta ka5-a-tur ka5-a-x ka5-am-mu ka5-i3-sa6 ka5-ma-ri2-su ka5-mu ka5-mu-x ka5-szu-um ka5-ta ka9 kab KAB kab-bi kab-e-gar-ra kab-e-gar-ra-ta kab-szu{ki} kab-ta-sze3 kab-te-na kab2 kab2-... kab2-bi kab2-da-ga kab2-di kab2-di-dam kab2-du11 kab2-du11-ga kab2-du11-ga-bi kab2-du11-ga-ke4 kab2-du11-ga-ta kab2-KU-esz3{ki} kab2-ku5 kab2-ku5-a kab2-ku5-bi kab2-ku5-gu-la kab2-ku5-ka kab2-ku5-ra2 kab2-ku5-ra2-ka kab2-ku5-sze3 kab2-ku5-ta kab2-ku5(la) kab2-ri2{ki} kab2(KA) kab2(KA)-ku5 kab2(KA)-ku5(LAL) kab2{ab}-ku5 kad2 kad4 kad5 kad5(PAP) kadra kadra-sze3 kadra2 ...-kal kal kal-... kal-{d}... kal-{d}amar-{d}suen kal-{d}ba-ba6 kal-{d}ga-da kal-{d}mar-tu kal-{d}nun-gal kal-{d}ru-hu-ra-ti-ir kal-{d}szara2-i3-x kal-{d}szul-gi kal-{d}szul-gi-ta kal-{d}tiszpak kal-{d}ur3-bar-tab ...-kal-a kal-a kal-a-la kal-ad-da kal-al-su kal-al-su-kam kal-an-da-ni kal-ba-qar kal-bi kal-bi-si kal-bi-sze kal-bu-um{ki} kal-da-har kal-da-x-ga kal-dingir{i3-li2} kal-du kal-e ...-kal-ga kal-ga kal-ga-ni kal-ga-x-saga kal-ga2 kal-ge-de3 kal-ge5-i3-li2 kal-gesz ...-kal-gi-gul kal-hi-li kal-hi-lum kal-i3-gi kal-i3-li2 kal-i3-li2-ta kal-igi-a kal-igi-sa6 kal-kal-a kal-kal-e kal-kal-ge-de3 kal-kal-ge2-de3 kal-kal-la kal-kal-sag-ga2 ...-kal-la kal-la kal-la-... kal-la-(x) kal-la-a kal-la-ah kal-la-ah-... kal-la-du6-tuku kal-la-kal-la-... kal-la-kal-la-a kal-la-kam kal-la-ku3 kal-la-lu kal-la-ma-ad kal-la-mu kal-la-mu-sze3 kal-la-mu-ta kal-la-szu ...-kal-la-ta kal-la-ta kal-lah3-ma-at kal-lu-mu kal-lum-... kal-ma-szesz kal-na-na-a kal-NI kal-nun-ta kal-sza kal-sza-sza kal-sza-TAG kal-sza-x ...-kal-sze3 kal-sze3 kal-sze3-dab kal-szu-gu ...-kal-ta kal-ta2-ah-ri kal-tur-tur kal-ur2-ma-an-zi kal-x kal-x-... kal-x-geme2 kal-x-ha-la-ad kal(UR) kal(UR)-{d}szul-gi kal2 kal2-bu-um kal2-bu-um{ki} kal2-bu-um{ki}-me-esz2 kal2-la-la kalam kalam-... kalam-bad3 kalam-gi-in kalam-he2-na-gi kalam-he2-na-gi-ta kalam-kal kalam-ma kalam-ma-ke4 kalam-ma-na kalam-ma-na-ka-sze3 kalam-ma-sze3 kalam-me kalam-x kalam-za kalam-zi-mu ...-kam kam kam-... kam-a-bar-ka kam-a-x ...-kam-asz kam-asz kam-bi kam-du8 kam-ga2 kam-gesz kam-gi kam-gi-sa6-ga-ta kam-gibil-ta kam-kam kam-kam-ba kam-kam-ma-tum kam-la-mu kam-lu2-{d}nin-x kam-lu5 kam-ma kam-ma-sal4-x kam-nam kam-NE kam-ni kam-sal4-la kam-sal4-la-ka kam-sal4-la-sze3 kam-sal4-la-ta kam-sal4-la{ki} kam-sal4-la{ki}-sze3 kam-sal4-la{ki}-ta kam-sal4{ki}-ka kam-sze3 ...-kam-ta kam-x kam(ESZ) kam(GI) kam(HI) kam(MASZ2) KAMxU kar kar-... kar-{d}szu-{d}suen-sze3 kar-{d}szu-{d}suen-ta kar-{ke4}ke3 kar-{na4}za-gin3-sze3 kar-a kar-a-ta kar-ansze kar-ba kar-ba6-ba6 kar-babbar2 kar-bar-ra kar-bu3 kar-bu3-ka kar-bu3-KA-ka kar-bu3-ka-sze3 kar-da kar-da-du3 kar-da-hi-ta kar-da{ki} kar-da{ki}-ka kar-du10-ge kar-du6-esz3{ki} kar-du6-esz3{ki}-ta kar-e kar-e(BUR) kar-ga-bi kar-gal2-la kar-gesz-asznan kar-gin7 kar-ka kar-ka-sze3 kar-kar-ra-sze3 kar-kar{ki}-ka kar-ke3 kar-ke3{ke4} kar-ke4 kar-ke4-da kar-ki-du10 kar-ki-mu-ra kar-ki-mu-ra-sze3 kar-lagar-kal-x-zi-x-x kar-lugal kar-lugal-ka kar-lugal-ta kar-ma-a kar-masz-ra kar-na4-ta kar-ra kar-ra-a kar-ra-gal2-la kar-ra-hu-um-ma kar-ra-ka kar-ra-ka(PU3) kar-ra-me kar-ra-sze3 kar-ra-ta kar-ra2 ...-kar-re kar-re kar-re-a kar-re-ba-du7 kar-re-sze3 kar-sag kar-sag-ka kar-sag-ta kar-sag-zi kar-sag-zi-ta kar-sag{ki} kar-si-ig kar-sze3 kar-ta kar-x kar-x-ka kar-x-lugal-ka kar-x-x kar-zi kar-zi-da kar-zi-da-a kar-zi-da-ka kar-zi-da-ka-ni kar-zi-da-ka-ta kar-zi-da-kam kar-zi-da-ke4 kar-zi-da-ni kar-zi-da-sze3 kar-zi-da-ta kar-zi-da{ki} kar-zi-da{ki}-sze3 kar-zi-da{ki}-ta kar(A kar(TE) kar(TE)-ra-a kar2 KAR2 kar2-... kar2-babbar kar2-dam kar2-de3 kar2-har kar2-har-ra{ki} kar2-har{ki} kar2-har{ki}-ra kar2-har{ki}-ra-ke4-ne kar2-har{ki}-ta kar2-kar{ki} kar2-kar2 kar2-kar2-dam kar2-kar2-de3 kar2-ra-har{ki} kar2(E2) kar2(E2)-har{ki} karadin3 karadin3-bi karadin5 karadin5-bi karadin5-na karkar karkar{ki} karkar{ki}-sze3 karkar{ki}-ta karx(GAN2) karx(GAN2)-har karx(GAN2)-har(NA){ki} karx(GAN2)-har{ki} karx(GAN2)-har{ki}-me karx(TE) karx(TE)-{d}inanna karx(TE)-zi-da kas kas3 kas3-pi-sza kas3-pu-sza kas3-pu-sza-ta kas3-pu-sza3 ...-kas4 kas4 kas4-ak kas4-da-tug2-PAP kas4-du11-ga-{d}szul-gi kas4-e kas4-e-ne kas4-e-ne-sze3 kas4-gi-ne kas4-gi-ne-ke4-sze3 kas4-gi-ne-sze3 kas4-HA-bi kas4-he2-bi kas4-kam kas4-kas4 kas4-ke4 kas4-ke4-e-ne-sze3 kas4-ke4-ne kas4-ke4-ne-sze3 kas4-lugal kas4-me kas4-me-esz2 kas4-mu kas4-ne kas4-ne-sze3 kas4-pa-ke4 kas4-ra kas4-sze3 kas4-ta kas4-x{ki} kas4(DU) kas4(DU)-ke4-ne kas4(MASZKIM) kas4(MASZKIM)-me kaskal kaskal-a kaskal-a-ka kaskal-bi kaskal-da kaskal-e kaskal-ga kaskal-ga-am kaskal-kaskal-sze3 kaskal-ke4-ne-sze3 kaskal-la kaskal-la-ka-ni kaskal-la-ka-ni-ir kaskal-la-kam kaskal-la-sze3 kaskal-la2 kaskal-sze3 kaskal-sze3-am3 kaskal-ta kaskal-x kaskal{ki} kaskal{muszen} kasz kasz-(x)-sze3 kasz-a kasz-a-gub-ba-me kasz-bi kasz-de2 kasz-de2-a kasz-de2-a-asz kasz-de2-a-bi-sze3 kasz-de2-a-ka kasz-de2-a-ka-ta kasz-de2-a-sze3 kasz-de2-a-ta kasz-de2-de2 kasz-de2-de2-a-sze3 kasz-gen kasz-IL2 kasz-ka kasz-kam kasz-ke4 kasz-me kasz-ninda kasz-saga kasz-sze3 kasz-ta kasz-ta-am3 kasz-udu-i3-sze3 kasz(DUG) kasz(DUG)-a kasz(GAR2) {kasz}dida KASZ4 KASZ4) kax(E2xSZE) kax(E2xSZE)-dub2-ba kax(E2xSZE)-mah kax(KAxSAR) kax(KAxSAR)-ma-ri2{ki}-ta KAxX KAxX-... KAxX-a KAxX-du-a KAxX-kam KAxX-ne KAxX-sze3 KAxX-ta KAxX-x-... KAxX-zum ke3 ...-ke4 ke4 ...-ke4-de3 ke4-de3 ...-ke4-ne ke4-ne ...-ke4-ne-sze3 ...-ke4-ne-ta ...-ke4-zu ke4(GAN2) ke4(RA) ke4(SILA4) ...-kesz2 kesz2 kesz2-a kesz2-a-da kesz2-a-ra kesz2-bi kesz2-da kesz2-de3 kesz2-de3-ne kesz2-du3-sze3 kesz2-e-de3 kesz2-e-ra2 kesz2-kesz2 kesz2-kesz2-ra2-ke4-ne kesz2-ra kesz2-ra2 kesz2-ra2-a kesz2-ra2-a-sze3 kesz2-ra2-de3 kesz2-ra2-me kesz2-ra2-sze3 kesz2-ra2-ta kesz2-re-de3 kesz2-re6-de3 kesz2-sza kesz2-sze3 kesz2-szeg9-masz2-bar kesz2-ta kesz2(KWU841) kesz2(KWU841)-a kesz3 kesz3{ki} ...-KI ...-ki KI ki ki-... ki-...-dal-ta ki-...-nu-me-tar ki-...-ta ki-...-zi ki-{d}... ki-{d}ba-ba6 ki-{d}en-lil2-la2 ki-{d}iszkur ki-{d}iszkur-illat-ta ki-{d}iszkur-ta-... ki-{d}nanna-gu4-gal ki-{d}suen ki-{d}suen-ka-sze3 ki-{d}suen-sze3 ki-{d}szara2 ki-{d}szara2-kam-ta ki-{d}utu ki-{d}utu-ga ki-{d}utu-ka-sze3 ki-{gesz}gu-za ki-{gesz}kiri6 ki-{gesz}kiri6-gibil-gu-la ki-{gesz}kiri6-ka-ni ki-{u2}numun ...-ki-a ki-a ki-a-... ki-a-a-bi-ta ki-a-am ki-a-giri3 ki-a-i3-lum KI-a-ke4 ki-a-me ki-a-mu ki-a-nag ki-a-nag-da ki-a-nag-da-da-sze3 ki-a-nag-sze3 ki-a-nag-ta ki-a-nun ki-a-x ki-a-x-...-e3 ki-a-x-sze3 ki-ab-ba-ta ki-ab2 ...-ki-ag2 ki-ag2 ki-ag2-{d}en-lil2-e ki-ag2-{d}nanna ki-ag2-{d}nin-gir2-su ki-ag2-a-ni ki-ag2-da ki-ag2-di-ku5 ki-ag2-e ki-ag2-ga2 ki-ag2-ga2-a-ni ki-ag2-ga2-mu ki-ag2-ga2-na ki-ag2-ga2-na-sze3 ki-ag2-ga2-ni ki-ag2-ga2-ni-ir ki-ag2-gu-za-la2 ki-ag2-ka ki-ag2-ka-sze3 ki-ag2-ke4-ne ...-ki-ag2-mu ki-ag2-mu ki-ag2-mu-ke4 ki-ag2-mu-ta ki-ag2-ni ki-ag2-ra ki-ag2-sze3 ki-ag2-ta ki-ag2-zu ki-ak ki-ak-ka ki-ak-ta ki-AMA ki-an-na ki-an-na-an-dul3 ki-an-na-sze3 ki-an{ki} ki-ba ki-ba-gar-ra ...-ki-ba-sa6 ki-ba-sa6 ki-BAD ki-BAD-a-dah ki-BAD-a-gug4 ki-BAD-ga-munu4-mu2 ki-BAD-gu-la ki-BAD-ta ki-BAD-ul4-ul4 ki-BAD{ki} ki-bahar3 ki-bala ki-bala-a ki-balag-du ki-bar ki-be2 ki-bi ki-bi-a ki-bi-ir-a ki-bi-na-ni-ba-ri ki-bi-ta ki-bi-ta-am3 ki-bi2-ma ki-bu-bu ki-bur2-gag-sag ki-bur2-i3-zu ki-da ki-da-a ki-da-du10 ki-da-du10{ki} ki-da-mu-x ki-da-ni ki-dah-he ki-dam-ta ki-di ki-di-ku5-sze3 ki-du ki-du-du-mu ki-du-ni ...-ki-du10 ki-du10 ki-du10-erin ...-ki-du10-ta ki-du3-szu ki-DUB-PA-ta ki-duru5 ki-duru5-dun ki-e2-... ki-e2-szub ki-en ki-en-gi ki-en-gi-ra ki-en-mah-x-du ki-es2-sa2{ki} ki-es2{ki} ki-es3-sa{ki} ki-es3-sa{ki}-ga ki-es3-sa2 ki-es3-sa2{ki} ki-es3-sa2{ki}-bi ki-es3-sa2{ki}-sze3 ki-es3-sa2{ki}-ta ki-es3-sze3 ki-es3{ki} ki-ezem ki-ezem-ma ki-ga ki-ga-a ki-ga-li ki-ga-li{ki} ki-ga-ra ki-ga2 ki-ga2-bi ki-ga2-nun-ta ki-ga2-ra ki-gal ki-gal-ba ki-gal-di-a-bi ki-gal-e ki-gal-la ki-gal-sze3 ki-gal2 ki-gam-dingir ki-gam-gam-ma ki-gam-ka ki-gam-ma ki-gam-ma-da ki-gam-ma-ka ki-gam-ma-ka-sze3 ki-gam-ma-sze3 ki-gam-ma-ta ki-gar ki-gar-gar-ra-bi ki-gar-ra ki-gesz ki-gesztin-la ki-gi-na ki-gi-x-... ki-gu ki-gu-la ki-gu-ru-ma ki-gu-ru-ma-ka ki-gu-sze3 ki-gu2 ki-gu4 ki-gu4-ki-NE ki-gu7 ki-gub ki-gub-ba ki-gub-ba-bi ki-gub-ba-me ki-gub-bi ki-gub-bi-sze3 ki-gub-ka ki-gub-ni ki-hul ki-hul-a ki-hul2-tug2 ki-i-gi-bu-ni-ta ki-i3-li2 ki-i3-mu-ag2 ki-ib ki-ib-ra-at ki-ib-ra-tim ki-ib-ri-... ki-ib-szi ki-ib-ti ki-ib-tum ki-ib2{muszen} ki-id-ma-ti ...-ki-in ki-in-{d}szul-gi ki-in-{d}szul-gi-ta ki-in-zu-lum ki-inim-ma-ni ki-inim-ma-sze3 ki-ir-bi-ba ki-ir-ki-ma ki-ir-na-me ki-ir-na-mi ki-is-mar{ki} ki-isz-ga-ti{ki} ki-isz-ga-ti{ki}-me-esz2 ki-isz-gi ki-iz-zi KI-ka ki-ka ki-KA-bar-KU ki-ka-ka ki-kal-la ki-ke4 ki-ki ki-ki-lu5 ki-ki-sza ki-ku-li ki-ku-lu2 ki-ku-ru-um ki-ku3 ki-ku3-sig17 ki-kur2 ki-kur2-ra ki-la-bi ki-la-bi2 ki-la-ma-ar{ki} ki-la-ri ki-la-ri-sze3 ki-la-ri-ta ki-la-ri2 ki-la-ri2-x ki-la-szu ki-la2 ki-la2-a ki-la2-BAD ki-la2-bi ki-la2-ka ki-la2-NI-bi ki-la2-ta ki-la2-tag-ga ki-lah5-ni ki-lah5-sze3 ki-lam-ta ki-li2-lum ki-li2-lum-ta ki-lu-ti-im-ba ki-lu-ti-in ki-lu2-{d}nin-gir2-su ki-lu2-dingir-ra ki-lu2-gesz ki-lu2-KU{ki} ki-lu2-la ki-lu2-szita3-bi ki-lu5-... ki-lu5-a ki-lu5-la ki-lu5-la-ke4 ki-lu5-la-me ki-lu5-la-sze3 ki-lu5-la-ta ki-lu5-la2 ki-lu5-la2-a ki-lugal-gub ki-lugal-gub-ba ki-lugal-mu ki-lugal-nam2-mah-ta ki-lugal-nig2-diri ki-luh ki-lul ki-ma ki-ma-asz{ki}-ke4 ki-ma-asz2{ki} ki-ma-da-sal4-la ki-ma-da-sal4-la-ta ki-ma-da-sal4-la-x ki-ma-da-sal4-la{ki} ki-ma-da-sal4-la{ki}-a ki-ma-da-sal4-la{ki}-sze3 ki-ma-da-sal4-la{ki}-ta ki-ma-ma ki-ma-ni ki-ma-nu-ta ki-ma-ru-um ki-ma(KU)-da-sal4-la ki-ma{ki}-me ...-ki-mah ki-mah ki-masz ki-masz-ga2{ki} ki-masz-sze3 ki-masz-ta ki-masz(AN){ki} ki-masz{ki} ki-masz{ki}-a ki-masz{ki}-da-ta ki-masz{ki}-ka ki-masz{ki}-ke4 ki-masz{ki}-ke4-e-ne-sze3 ki-masz{ki}-me ki-masz{ki}-sze3 ki-masz{ki}-ta ki-masz2 ki-masz2{ki} ki-masz2{ki}-ke4 ki-ME ki-mes{ki} ki-min-sze3 ki-mu ki-mu-bur-IGI ki-mu-mu-ta ki-mu-ra ki-mu-ra-ke4 ki-mu-ra-ne ki-mu-ra-sze3 ki-mu-sze3 ki-mu10-kasz-ba ki-mun ki-mur-sa6 ki-na ki-na-a ki-na-ab-dam ki-na-ab-hu-um ki-na-ab-tum-bi ki-na-at-e2-a ki-na-at-nu-nu ki-na-i3-sa6 ki-na-ma-at ki-na-me-szu ki-na-mu-sza ki-na-mu-sza{ki} ki-na-mu-sze3 ki-na-na ki-na-na-sal ki-na-nu-um-ta ki-na-sza-sal ki-na-us2-e ki-nam-mah-ni ki-nam-us-si ki-nam-usz-sze ki-nam-usz-sze-ta ki-NE ki-NE-{d}suen ki-ne-ma ki-NE-NE ki-ni ki-ni-... ki-ni-a ki-ni-a-sza3-zu ki-ni-a-sze3 ki-ni-di-ni ki-ni-gi4 ki-ni-hu-um-ma{ki} ki-ni-ib-szi ki-ni-ki ki-ni-ki-ni ki-ni-mah ki-ni-na-ag2-i3-zu ki-ni-NE-ta ki-ni-x-da ki-nibru{ki}-da-lu2 ki-nin-ba-tul2-ta-pa3-da-ni ki-nir{ki}-ta ki-nu-a ki-nu-ma-ka ki-nu-nir ki-nu-nir{ki} ki-nu-nir{ki}-ki ki-nu-nir{ki}-ki-du10 ki-nu-nir{ki}-ki-me ki-nu-nir{ki}-me ki-nu-nir{ki}-nina{ki} ki-nu-nir{ki}-sze3 ki-nu-nir{ki}-ta ki-nu-nir{ki}-x ...-ki-nu-um ki-nu2 ki-nu2-dar-ra ki-nu2-sze3 ki-nu2-x-amasz-ka ki-par4-sze3 ki-ra ki-ra-ad-du ki-ra-num2 ki-ra-u2 ki-ri-bu-ul-me ki-ri-ib ki-ri-ib-bu-ul-me ki-ri-ib-ul-me ki-ri-ib-ul3-me ki-ri-ip ki-ri2-bu-ul-me ki-ri2-ib-ul-me ki-ri2-LUM-ta ki-s e-er-tum ki-sa2 ki-sa2-a ki-sa2-a-asz ki-sa2-a-ke4 ki-sa2-a-sze3 ki-sa2-la ki-sa6-ga ki-sa6-mu ki-sag ki-sag-ga2 ki-sal4-la ki-sal4-la-me ki-sal4-la-ta ki-sal4-mu ki-sal4-sze3 ki-sar ki-sar-a ki-sar-bi ki-sar-sze3 ki-si-ga ki-si-im ki-siki ki-siki-{d}nin-a-zu ki-siki-{d}nin-a-zu-sze3 ki-siki-{d}nin-a-zu-ta ki-siki-{d}nin-na-zu ki-siki-ka ki-siki-ka-ke4 ki-siki-ka-ta ki-sikil ki-sikil-{d}nin-a-zu ki-sikil-sze3 ki-sipa-du10 ki-su ki-su-hi-na ki-su7 ki-su7-a ki-su7-ka ki-su7-ra ki-su7-ra-ka ki-su7-ra-ka-sze3 ki-su7-ra-ka-ta ki-su7-ra-sze3 ki-su7-ra-ta ki-su7-ta ki-su7:ra ki-sumun ki-sumun-na ki-sumun-ta ki-sur ki-sur-... ki-sur-ka ki-sur-ra ki-sur-ra-bi ki-sur-ra-ka ki-sur-ra-kam ki-sur-ra-ke4 ki-sur-ra-me ki-sur-ra-sze3 ki-sur-ra-ta ki-sur-ra-x ki-sur-ra{ki} ki-sur-ra{ki}-a ki-sur-ra{ki}-ka ki-sur-ra{ki}-ke4 ki-sur-ra{ki}-me ki-sur-ra{ki}-sze3 ki-sur-ra{ki}-ta ki-sur-ta ki-sza-ra ki-sza-ra-ab-ba-ar ki-sza-ra-ba ki-sza-ra-ra ki-sza-ti-szu ki-sza-x-... ki-sza3-hul2-la ...-ki-szah2 ki-sze ki-sze-sze3 ki-sze3 ki-szesz ki-szu-tag ki-szul ki-szum2 ki-szum2-ma ki-szum2-ma-ka ki-szum2-ma-ta ki-szum2-sikil ...-ki-ta ki-ta ki-ta-bi ki-ta-du3-x ki-ta-im ki-tab ki-TAG ki-TAG-bi ki-TAG-ta ki-ti ki-tir-sza3 ki-tu ki-tul2-ta ki-tum ki-tum-... ki-tusz ki-tusz-... ki-tusz-a ki-tusz-a-ni-a ki-tusz-a-ni-ta ki-tusz-da-x ki-tusz-e2-la2 ki-tusz-lu2 ki-tusz-lu2-ka ki-tusz-lu2-ka-ta ki-tusz-lu2-me ki-tusz-lu2-ra ki-tusz-lu2-sze3 ki-tusz-lu2-ta ki-tusz-mu ki-tusz-x ki-u2-a-sze3 ki-u3-suh5 ki-u5-na4 ki-u8-a ki-UD ki-uku2-la ki-uku2-nu-ti-ta ki-um-i3-li2 ki-unux(TE.MUSZ3) ki-ur-apin-du ki-ur-saga-ta ki-ur-x ki-ur2-... ki-ur2-en-kal ki-ur2-i3-du10 ki-ur2-ni-du10 ki-ur2-ni-x ki-ur2-ra-ni ki-ur3 ki-ur3-{d}ba-ba6 ki-ur3-en-mur ki-ur3-i3-du10 ki-ur3-ra ki-ur3-re-en-ta ki-ur5-sa6 ki-uri ki-uri-... ki-uri-ka-sze3 ki-uri-ke4 ki-uri-x ki-uru4{ru} ki-us2 ki-us2-... ki-usz2 ki-usz2-sze3 ki-x ki-x-... ki-x-...-ka ki-x-a ki-x-gi4 ki-x-lugal ki-x-na ki-x-sze3 ki-x-szesz ki-x-ta ki-x-tur-... ki-x-x ki-x-x-bad3-sze3 ki-x-x-x ki-za ki-zah3 ki-zah3-sze3 ki-zi ki-zi-... ki-zi-la ki-zi-ru{ki}-me ki-zi-ta ki-zu ki:la2 ki:la2-bi ki:lu5 ki:nu ki:nu-nir{ki} ki:tusz ki:tusz-lu2 ki:tusz-lu2-ta KI.AN KI.AN-sze3 KI.AN-ta KI.AN{ki} KI.AN{ki}-da KI.AN{ki}-ka KI.AN{ki}-ke4-e-ne KI.AN{ki}-ke4-ne KI.AN{ki}-me KI.AN{ki}-me-sze3 KI.AN{ki}-sze3 KI.AN{ki}-ta KI.KAL KI.KAL{ki} ki(BA) ki(DI) ki(DI)-ba ki(DI)-ba-me ki(KAR) ki(NA) ki(NA)-an-na ki(SZA3) ki(SZU) ki(SZU)-su7 ki(ZI) ki(ZU) KI) ...-ki{ki}-sze3 ...{ki} ...{ki}-e ...{ki}-ka ...{ki}-ke4 ...{ki}-ke4-ne ...{ki}-me ...{ki}-sze3 ...{ki}-ta KIB KIB-ta KIB@s KID kid kid-a kid-an-ta kid-da kid-da-ka kid-la2-ta kid-luh kid-mah kid-szu-ma2 kid2 kid7 kid7-a kid7-a-asz kid7-e-de3 kid7-kid7-sze3 kikken kikken-da kikken-e kikken-ka-sze3 kikken-ke4 kikken-ke4-ne kikken-ke4-ne-ta kikken-me kikken-na kikken-na-ka kikken-na-ke4 kikken-na-ke4-ne kikken-na-ke4-ne-sza kikken-na-ke4-ne-ta kikken-na-me kikken-na-sze3 kikken-na-ta kikken-ne kikken-sze3 kikken-ta kikken(SUM) kikken2 kikken2-... kikken2-...-ka kikken2-a kikken2-a-ke4 kikken2-da kikken2-ka kikken2-kam kikken2-ke4 kikken2-ke4-ne kikken2-ke4-ne-sze3 kikken2-ke4-ne-ta kikken2-ki-ka-me kikken2-me kikken2-me-esz2 kikken2-na kikken2-na-ka kikken2-na-ke4 kikken2-na-ke4-ne kikken2-na-me-esz2 kikken2-ne kikken2-sze3 kikken2-ta kikken2-x kilim kilim-u ...-KIN KIN kin kin-... kin-{d}inanna kin-{d}inanna-ta kin-a kin-a-gi4-a kin-a-na kin-ag-ga kin-ak kin-ak-bi kin-ak-sze3 kin-ba kin-bar-ra kin-bi kin-bi-sze3 kin-da kin-dam kin-de3 kin-dub2-ba kin-e kin-e-ga2 kin-e-ra-a kin-EN-ke4 kin-ga2 kin-gal kin-gesz-ra kin-gi4 kin-gi4-a kin-gi4-a-asz kin-gi4-a-bi kin-gi4-a-ga2 kin-gi4-a-ka kin-gi4-a-ka-ni kin-gi4-a-ke4-ne kin-gi4-a-lugal kin-gi4-a-me kin-gi4-a-mu kin-gi4-a-ne kin-gi4-a-sze3 kin-gi4-a-x kin-gi4-am3 kin-gi4-asz kin-ir kin-iti kin-ki-bur-ra kin-ki-bur-ra{ki} kin-kin kin-KU kin-lugal-sze3 kin-ma kin-na kin-na-sze3 kin-NE kin-ni kin-ni-du-KU kin-ra kin-sahar kin-sahar-ra kin-sar kin-sig7 kin-sze3 kin-ta kin-U-e-gar-ra kin-u2-sahar-ba kin-x kin-x-... kin2 kin2-na kin2-na-i3-sa6 kin2-na-me kin2-sze3 kinda kinda-ku3 kinda{da} kinda2 kinda2{da} KINxUD KINxUD-PI kir kir-... kir-ba-tal kir-e kir-sze3 kir11 kir11-si-ak kir11-sze3 kir11-TAR kir11-TAR{ki} kir11(LU kir11(LU-MUNUS) kir11(MUNUS) KIR2&KIR2 kiri6 kiri6-bi ...-kisal KISAL kisal ...-kisal-ba-si kisal-bi kisal-dim kisal-e kisal-e-he2-du7 kisal-e-he2-du7-ra kisal-e-si kisal-ki-du10 kisal-la kisal-la-a kisal-la2 kisal-la2-{d}inanna kisal-luh kisal-luh-me kisal-luh-sze3 kisal-lum-i3-du10 kisal-mah kisal-me kisal-pa kisal-ta kisal-te-ta kisal-ur2 kisal(NIR) kisig2 kisig2{ki} kisig2{ki}-sze3 kisig2{ki}-ta kislah kisz KISZ kisz-ga-ti{ki} kisz-sze-er kisz-ti-esz18-dar kisz{ki} kisz{ki}-ir kisz{ki}-sze3 kisz{ki}-ta kiszi17 kiszi17-bi kiszi17-du3-a kiszi17-kiszi17 kiszi17-ta kiszib kiszib3 kiszib3-... kiszib3-a kiszib3-a-ne kiszib3-a-ni kiszib3-am3 kiszib3-asz kiszib3-asz-a kiszib3-ba kiszib3-ba-ka kiszib3-ba-ne-... kiszib3-ba-ne-ne kiszib3-bi kiszib3-e kiszib3-ni kiszib3-ta kiszib3-x-x-sze3 kiszib3(URUDU) ...-KU KU ku KU-... ku-... KU-...-du ku-...-zi3 KU-{d}nanna KU-a KU-a-a KU-ba ku-ba-a ku-ba-ba ku-ba-ba-e ku-ba-bi2-a ku-ba-e ku-ba-me ku-ba-ni-id ku-ba-tum ku-ba-tum-e ku-ba-tum-kam ku-ba-tum-sze3 ku-bar-hi-x KU-bi ku-bu-nu-um ku-bu-num ku-bu-num2 ku-bu-u-gara2 ku-bu-ul ku-bu-uz ku-bu-x-(x) KU-bu3 KU-da ku-da ku-da-... ku-da-a ku-da-an ku-da-bad3-da-ka ku-da-da-ni ku-da-du ku-da-gar3 ku-da-gu ku-da-num2 ku-da-num2-sze3 ku-da-sal4-la ku-da-sal4-la{ki} ku-da-sze3 ku-da-szum ku-da-ti ku-da-tum ku-da-um ku-da-x ku-da-x-um KU-dab5 KU-dim2 KU-dim2-ma ku-din ku-du-du-u2 ku-du2-ma ku-du3 KU-e KU-e-... ku-e-la-ak KU-e3-a KU-esir2 ku-ga ku-ga-a ku-ga-an-sur-ra ku-ga-ga ku-ga-ni ku-gara2-lum KU-gesz KU-gesz-bil3 KU-gesz-gar-ba-ni-gi-sza KU-gi-in ku-gi4{muszen} KU-gu-ba KU-gu-nu KU-gu-za-na KU-gu-za-na-ka KU-gu-za-na-ke4 KU-gu-za-na-sze3 KU-gu-za-na-ta KU-HAR KU-hul KU-i-gi4-(x) ku-i3-li2 KU-ib-si-na-at ku-IGI-TUG2 KU-igi-U-sze3-du ku-ka ku-ka-ba ku-ka-bu-um ku-ka-bu-um-ma-ta ku-ka-ga-wa-gun3-a ku-KA-mu KU-kam KU-ki-a ku-ki-al-la ku-ki-ku-nig2-du10 ku-ki-musz2-da ku-ki-nig2 ku-ki-nig2-du10 ku-ki-nig2-du10-ga ku-ki-nig2-du10-ta ku-ku ku-ku-... ku-ku-a ku-ku-a-lum ku-ku-a-mu ku-ku-ba-ni ku-ku-da ku-ku-da-num2 ku-ku-e ku-ku-ka ku-ku-me-e3 ku-ku-me3 ku-ku-ne ku-ku-ni ku-ku-ri-dah ku-ku-ru ku-ku-sa6 ku-ku-sze3 ku-ku-ta ku-ku-tu-um ku-ku-us ku-ku-usz ku-ku-za ku-ku-za-lum ku-kur-du3 ku-la ku-la-la ku-la-nim ...-ku-li ku-li ku-li-{d}nanna ku-li-e ku-li-ha-ma-ti ku-li-ka ku-li-kal-la ku-li-kam ku-li-ke4 ku-li-me ku-li-mu ku-li-ra ku-li-sa6-ga-ta ku-li-sa6-ge ku-li-sa6-ke4 ku-li-sze3 ku-li-ta ku-li-uri5{ki}-ma-ke4 ku-lu-a ku-lu-a-ti ku-lu-lu ku-lu-su-tum ku-lu-um{ki} ku-lu2-ka-dim ku-lu5 ku-lu5-a-a-ti KU-lum ku-ma-ma ku-mi{ki} ku-mu-ru-um KU-mug ku-mul KU-MUNUS-ka ku-na-an-gi4 ku-na-ma-tum KU-na-ta KU-na-tum ku-na-x KU-naga KU-NE ...-ku-ni ku-ni ku-ni-ta ku-ni-zu ku-ni-zum KU-PAD-nig2-du10 ku-pu2 ku-ra ku-ra-gal2 ku-ra-lum ku-ri-ru ku-ri2-ib ku-ru-a ku-ru-ba ku-ru-da ku-ru-mu ku-ru-sa6-sa6-sze3 ku-ru-tur-sze ku-ru-ub ku-ru-ub-... ku-ru-ub-{d}en-lil2 ku-ru-ub-{d}iszkur ku-ru-ub-{d}suen ku-ru-ub-{d}utu ku-ru-ub-e2-a ku-ru-ub-er11-ra ku-ru-ub-er3-ra ku-ru-ub-ma-ma ku-ru-ub2-er3-ra ku-ru-um-ma-kam ku-ru-usz-da ku-ru-x ku-ru-za ku-ru(SI)-er3-ra ku-rum KU-sa6-ga ku-sal4 KU-si-ga ku-sig17 ku-sza-a-bi ku-sza-lum ku-sza-ma-x ku-sza3-mu ku-sza3-num2 KU-sze KU-sze-ta KU-sze3 KU-sze3-KA-mu ...-KU-ta KU-ta KU-ta-nu-um ku-ti ku-ti-isz ku-ti-ku-sze3 ku-ti-ku-ta ku-ti-la-am3 ku-tu KU-tug2-sze3 KU-tul2 KU-tur ku-u-a ku-u-ia-a ku-u2 ku-u2-a ku-u2-u2 ku-u3 ku-ub-ha-nun ku-ub-la{ki} ku-ub-sa3-si2 ku-ub-za-gi-mu ku-ul-bi ku-ul-ma-nu-um ku-ul-ti ...-ku-um ku-um ku-um-da-nu-um ku-um-li-ni ku-um-mi{ki} ku-um-ti-wa ku-um-x ku-un-da ku-un-da-a ku-un-si-ma-at ku-un-si-ma-tum ku-un-szi-ma-tum ku-un-zu-x ku-usz-lil2-li KU-x ku-x KU-x-... KU-x-e2 KU-x-nin-x KU-x-x ku-za ku-za-a ku-za-am ku-za-nu-um KU-ze2 KU-ze2-ta ku-zi-ad-kal ku-zi-ir ku-zi-li ku-zu-ku-zu ku-zu-lum ku-zu-zu KU.GUL ku(E) KU) {ku}kur6-nig2-du10 {ku}kur6-nig2-du10-ta ...-ku3 ku3 ku3-... ku3-{d}... ku3-{d}ba-ba6 ku3-{d}da-da ku3-{d}dumu-zi ku3-{d}el-la ku3-{d}en-lil2-la2 ku3-{d}iszkur ku3-{d}lamma ku3-{d}li9-si4 ku3-{d}lugal-banda3{da} ku3-{d}nanna ku3-{d}nanna-ke4 ku3-{d}nanna-ta ku3-{d}nansze ku3-{d}nansze-ta ku3-{d}nin-... ku3-{d}nin-ga2 ku3-{d}nin-gal ku3-{d}nin-gal-ke4 ku3-{d}nin-gir2-su ku3-{d}nin-gir2-su-ka ku3-{d}nin-gir2-su-ka-ke4 ku3-{d}nin-gir2-su-ka-ra ku3-{d}nin-szubur ku3-{d}nin-ur4 ku3-{d}nin-ur4-ra ku3-{d}nin-ur4-ra-sze3 ku3-{d}nin-ur4-ra-ta ku3-{d}nin-usz-ka-limmu2 ku3-{d}nisaba ku3-{d}szara2 ku3-{d}szara2-he2-gal2-ta ku3-{d}szara2-ka ku3-{d}szara2-ka-ta ku3-{d}szara2-ke4 ku3-{d}szara2-sze3 ku3-{d}szara2-ta ku3-{d}utu ku3-{d}utu-ta ku3-{d}x ku3-{gesz}gu-za ku3-a ku3-a-a ku3-a-kam ku3-am3 ku3-an ku3-an-... ku3-an-ka ku3-an-ka-ka ku3-an-ka-sze3 ku3-an-ke4 ku3-an-ta ku3-ba ku3-babbar ku3-babbar-a ku3-babbar-a-bi ku3-babbar-a-kam ku3-babbar-a2 ku3-babbar-am3 ku3-babbar-asz ku3-babbar-bi ku3-babbar-da ku3-babbar-kam ku3-babbar-sze3 ku3-babbar-ta ku3-babbar(HA) ku3-babbar2 ku3-babbar2-sze3 ku3-bar-tam ku3-bi ku3-bi-sze3 ku3-bi-ta ku3-da ku3-da-an ku3-dida ku3-dim2 ku3-dim2-e ku3-dim2-e-ne ku3-dim2-ke4 ku3-dim2-ma ku3-dim2-me ku3-dim2-me-da-sze3 ku3-dim2-me-esz2 ku3-dim2-me-esz3 ku3-dim2-ne-sze3 ku3-dim2-sze3 ku3-dim2-ta ku3-dingir-ra ku3-du-du-ni ku3-e ku3-e2-x ku3-e3 ku3-e3-ta ku3-ga ku3-ga-... ku3-ga-am3 ku3-ga-dingir-x ku3-ga-ka ku3-ga-ka-ni ku3-ga-me ku3-ga-mu ku3-ga-ni ku3-ga-ni-ka ku3-ga-ni-me ku3-ga-ni-sze3 ku3-ga-ni-ta ku3-ga-ni(GAG) ku3-ga-sze3 ku3-ga-ta ku3-ga-x-ta ku3-ga-zu-zu ku3-gal ku3-gal2 ku3-gal2-da ku3-gal2-e ku3-gal2-i7-e3 ku3-gal2-x-ga ku3-gaz ku3-ge ku3-ge-ta ku3-ge6-a ku3-gi-li ku3-gu-za ku3-hu-za ku3-husz ku3-husz-a ku3-husz-a-sze3 ku3-i3-du ku3-ka-ni-ta ku3-kam ku3-ki-na ku3-la2 ku3-la2-a ku3-la2-a-bi ku3-la2-a-bi-im ku3-la2-bi ku3-la2-bi-im ku3-la2-me ku3-la2-sze3 ku3-la2-ta ku3-lah5 ku3-lul ku3-lum-ma ku3-masz ku3-mu ku3-mu-me-en8 ku3-musz2-ta ku3-NE ku3-nin ku3-nin-a-na ku3-nin-ga2 ...-ku3-nun ku3-nun-na ku3-nun-ne ku3-sa6 ku3-sa6-ga ku3-sa6-mu ku3-saga ku3-saga-ge2 ku3-saga-ra ku3-si2 ku3-si2-bi ku3-sig17 ku3-sig17-... ku3-sig17-bi ku3-sig17-da ku3-sig17-ga ku3-sig17-ka ku3-sig17-sze3 ku3-sig17-ta ku3-szah2 ku3-sze3 ku3-sze3-am3 ku3-SZIM ku3-SZIM-ka ku3-SZIM(GA) ku3-szu-na ku3-SZUL ku3-ta ku3-ta-du8-a-sze3 ku3-tab-ba ku3-x ku3-x-... ku3-x-da ku3-x-ga ku3-x-ga2-ta ku3-za-ne2 ku3-zi ...-ku3-zu ku3-zu ku3-zu-mu ku3:babbar ku3:sig17 ku4 ku4-giri3-ni-i3-dab5 ku4-ku4 ku4-ku4-da ku4-ku4-de3 ku4-ni ku4-ra ku4-ra-i3-sa6 ku4-ra-ne ku4-ra-ne-sze3 ku4-ra-ni ku4-ra-ni-i3-sa6 ku4-ra-sze3 ku4-ra-ta ku4-ra2 ku4-ru-da ku4(HUL) ku4(SZU) ...-ku5 ku5 ku5-... ku5-a ku5-a-ba ku5-a-ka ku5-a-kam ku5-a-sze3 ku5-a(NIG2) ...-ku5-da ku5-da ku5-da-... ku5-da-a ku5-da-a-ka ku5-da-a-sze3 ku5-da-a-ta ku5-da-gu7 ku5-da-ka ku5-da-ke4 ku5-da-ke4-ne ku5-da-mu ku5-da-mu-ta ku5-da-ra ku5-da-sze3 ku5-da-ta ku5-da-x ku5-dam ku5-de3 ku5-gu-da-a ku5-gu-u2-ku5 ku5-ku5-da-a ku5-ku5-ra ku5-ku5-ra2 ku5-nu-da ku5-ra ku5-ra-a ku5-ra2 ku5-ra2-a ku5-ra2-a-kam ku5-ra2-bi-im ku5-ra2-nu-bala ku5-ra2-sze3 ku5-ra2-ta ku5-ru-dam ku5-ru-de3 ku5-sze3 ku5-ta ku5-u2-da ku5(la) ku5(LAL) ku6 ku6-a ku6-ba ku6-bi ku6-da ku6-ka ku6-sze3 ku6-sze6 ku6-ta ku6-u3-ni-x ku8 ku8-ba-tum ku8-ba-tum-e ku8-da-num2 kuara kuara-sze3 kuara{ki} kuara{ki}-sze3 kuara2 kuara2{ki} kuara2{ki}-ke4 kuara2{ki}-sze3 kuara2{ki}-ta kukku2 kukku2-si2-im-ti kul kul-um kul2 ...-kum KUM kum kum-dur2 kum-dur2-ra kum-dur2-sze3 kum-KU kum-ku kum-ma KUM-min-a-sze3 KUM-na kum2 kum2-ma kun kun-... kun-{d}hendur-sag kun-a kun-a-... kun-amusz-sze3 kun-ba kun-ba-szen-na kun-bi kun-du3 kun-e-saga kun-erim2-ku5 kun-ga2 kun-gag kun-gag-us kun-gi kun-gid2 kun-gid2-da kun-gir2 kun-gu-la kun-gu2-dagal kun-ka kun-kum2-(x)-ma kun-kum2-ta kun-KWU729 kun-nagar kun-nagar-ka kun-nagar-ra kun-nagar-sze3 kun-nagar-ta kun-sze3 kun-sze3-me kun-ta kun-ur3 kun-x-a-ta kun-x-x kun-zi kun-zi-bi kun-zi-da kun-zi-da-a kun-zi-da-ka kun-zi-da-sze3 kun-zi-da-ta kun-zi-gu-la kun-zi(GI) kun(GI) kun(GI)-zi-da kun2 kun5 kun5-ba kunga kunga-ar3{ki} kunga2 kunga2-me kunga2-munus kunga2-nita2 kunga2-nita2-gesz kunga2-ra kunga2-sze3 kunga2-ta kunga2(AN) kunga2(BAR) kup4 kup4(HUB2) ...-kur kur KUR kur-... kur-a-a kur-a-ne-mu2-me kur-at-i3-li2-ta kur-ba kur-ba-gi4-x kur-ba-gin7-nu2 kur-bi kur-bi-{d}asz3-gi5 kur-bi-{d}er3-ra kur-bi-a kur-bi-ak kur-bi-er3-ra kur-bi-la kur-bi-la-... kur-bi-la-ah kur-bi-la-ak kur-bi-la-ak-e kur-bi-la-ak-sze3 kur-bi-la-ak-ta kur-bi-la-ak{ki} kur-bi-lak kur-bi-lak-sze3 kur-bi-lak-szu-um kur-bi-ra kur-bi-ra-ra kur-bi-x-ta kur-bi2-lu kur-bu3 kur-da kur-da-lu-lu kur-da-ru kur-da-szu kur-DI kur-du8-gal2 kur-ga-na-sze kur-ga2-ra kur-ga2-ra-a-ne kur-ga2-ra-ta kur-gar-e-ne kur-gi{muszen} kur-gi{muszen}-lu-a kur-gil{muszen} kur-giri3-ni kur-giri3-ni-i3-dab5(SZE3) kur-giri3-ni-i3-sze3 kur-giri3-ni-ka-sze3 kur-giri3-ni-ni-sze3 kur-giri3-ni-sze3 kur-giri3-ni-sze3-ta kur-giri3-ni-sze3(SZU) kur-giri3-x kur-im-ma-si kur-in-dah kur-in-sze3 kur-ka kur-ka-sze3 kur-ki-su3-ra2 kur-ku kur-ku-du-bi kur-ku-du3 kur-ku-du3-bi kur-ku-du3-ni kur-ku-du3-sze3 kur-kur kur-kur-ra kur-kur-ra-ke4 kur-kux(KWU147) kur-me kur-mu-gam kur-mu-gam-ma kur-mu-gam-ta kur-musz kur-nam-ra kur-NE-... kur-ni-da kur-ni-tum kur-pi-la ...-kur-ra kur-ra kur-ra-an-dul3-ta kur-ra-an-ne2 kur-ra-di3-li2 kur-ra-e kur-ra-id-... kur-ra-id-x kur-ra-igi-gal2 kur-ra-ka kur-ra-ka-me kur-ra-ke4 kur-ra-ke4-ne-ta kur-ra-ma kur-ra-mu kur-ra-ni-i3-sa6 kur-ra-sze3 kur-ra-ta kur-ru-mu kur-ru-ub-{d}er3-ra kur-ru-ub-er3-ra kur-sa-num2 kur-sa-num2-me-esz2 kur-sza-... kur-sza-a kur-sza-an kur-sza-num2 kur-sza-num2-ka kur-sza-sa6 kur-sze3 kur-sze3-na-ri kur-szu-ni-sze3 kur-ta kur-ta-mu-gi4 kur-ti-{d}ba-za kur-ti-dingir kur-ti-lum kur-tum kur-ur2-re kur-x-... kur-x-x-(x) kur-za-an kur-za-an-du-mu kur-za-tum kur-zi-lagab kur-zu-sze3 kur:ku kur:ku-du3 KUR) kur2 kur2-a kur2-da-ra kur2-dam kur2-e kur2-e-a-ta kur2-e-de3 kur2-kur2 kur2-kur2-ra kur2-ra kur2-ra-a2-gal2 kur2-ra-am3 kur2-ra2-bi kur2-sze3 kur2-ti-um kur6 kurun2 kurun2-ke4 kuruszda kuruszda-da kuruszda-e kuruszda-e-ne kuruszda-e-ne-sze3 kuruszda-e-ne-ta kuruszda-ka kuruszda-ke4 kuruszda-ke4-ne kuruszda-me kuruszda-me-esz2 kuruszda-sze3 kuruszda-ta kuruszda-ta-me kuruszda-u3-ne kuruszda(DA) kuruszda(DA)-ta kuruszdax(KWU822) kuruszdax(KWU822)-ta kusz kusz-... kusz-a kusz-ba kusz-bi kusz-bi-sze3 kusz-da kusz-e kusz-IL2 kusz-kun-gu4 kusz-kusz kusz-sila4 kusz-sze3 kusz-ta kusz-ta-bi kusz-udu kusz-x kusz-x-ka-... {kusz}... {kusz}...-x {kusz}a-ga2-la2 {kusz}a-ga2-la2-bad {kusz}a-ga2-la2-bi {kusz}a-ga2-la2-ka {kusz}a-ga2-la2-sze3 {kusz}a-gal {kusz}a-gesz-gir5 {kusz}a:ga2-la2 {kusz}a2-ga2-la2 {kusz}a2-la2 {kusz}a2-la2-e {kusz}a2-la2-sze3 {kusz}AB {kusz}ad-x {kusz}da-du10-gan {kusz}du10-gan {kusz}du10-gan-bi {kusz}du10-gan-na {kusz}du10-gan-na-ta {kusz}du10-gan-sze3 {kusz}du10-gan-ta {kusz}du10-gan-ti-bala {kusz}du10-uk-si-um {kusz}du10:gan {kusz}du8-szi-a {kusz}dub-szu-um {kusz}dug {kusz}dug-ga {kusz}dur2 {kusz}e-ri-na {kusz}e-ri2-na {kusz}e-sir2 {kusz}e-sir2-gu2-e-ba {kusz}e-sir2-sze3 {kusz}e2-mar-ur5 {kusz}e2-mar-uru5 {kusz}eb2 {kusz}gigir {kusz}ha-ti-ti-um {kusz}ha-ti-ti-um-ma-sze3 {kusz}hab2 {kusz}husz {kusz}ib2-be2 {kusz}igi-du {kusz}igi-tab {kusz}ka-{gesz}mud {kusz}ka-bar {kusz}ka-dug {kusz}ka-kasz {kusz}ka-kesz2 {kusz}ka-lal3 {kusz}ka-sa6-ga-kam {kusz}ka-szakkan-sze3 {kusz}ka-SZID-dug {kusz}ka-tab {kusz}KA-x-ma {kusz}kab2 {kusz}KU-KA-x {kusz}lah-lah{la}-um-ma {kusz}lu-ub2-bur2 {kusz}masz-li2-um {kusz}muszen {kusz}na-a-du-um {kusz}na-ah-ba-tum {kusz}nag {kusz}NIG2 {kusz}NIG2-dul9 {kusz}NIG2-ezem {kusz}NIG2-ka {kusz}NIG2-sza3-ge {kusz}NIG2-ur3 {kusz}NIG2-urua{u} {kusz}pa5 {kusz}pa5-PAN-SZE3-PAN-SZE3-sze3 {kusz}PI-din-ni-um {kusz}sag-e3 {kusz}sag-kesz2 {kusz}su2-hub2 {kusz}suhub2 {kusz}suhub2-a {kusz}suhub2-sze3 {kusz}sza3-ga-du3 {kusz}szu4-gan {kusz}udul7 {kusz}ummu {kusz}ummu3 {kusz}ummu3-a {kusz}ummu3-da {kusz}ummu3-de3 {kusz}ummu3-sze3 {kusz}ummu3-ta {kusz}ummux(A.EDIN) {kusz}ummux(A.EDIN)-sze3 {kusz}ummux(A.U.EDIN.LAL) {kusz}ummux(EDIN.A.LAL) {kusz}ummux(EDIN.A) {kusz}ummux(EDIN.A)-ta {kusz}ummux(EDIN.LAL) {kusz}usan3 {kusz}usan3-dur {kusz}usan3-sze3 {kusz}x-... {kusz}x-x {kusz}za3-mu ...-kusz2 kusz2 kusz2-en kusz2-gesz kusz2-gid2 kusz2-ta kusz2(KA) kusz3 kusz3-am3 kusz3-bi kusz3-ni-ta kusz3-ta kusz3-ta-am3 kusz3-ta-bi KUSZU2) kux(DU) kux(DU)-ra kux(DU)-ra-ke4 ...-kux(KWU147) kux(KWU147) kux(KWU147)-a kux(KWU147)-dam kux(KWU147)-kux(KWU147) kux(KWU147)-kux(KWU147)-da-ni kux(KWU147)-kux(KWU147)-dam kux(KWU147)-kux(KWU147)-de3 kux(KWU147)-ra kux(KWU147)-ra-asz kux(KWU147)-ra-ni kux(KWU147)-ra-ni-i3-sa6 kux(KWU147)-ra-ni-sa6 kux(KWU147)-ra-sze3 kux(KWU636) kux(KWU636)-am-i3-li2 kux(KWU636)-kux(KWU636)-dam kux(KWU636)-na kux(KWU636)-ra kux(KWU636)-ra-a kux(KWU636)-ra-ka kux(KWU636)-ra-ne-sze3 kux(KWU636)-ra-ni kux(KWU636)(SZU kux(LIL) kux(LIL)-kux(LIL) kux(LIL)-ra kux(LIL)-ra-am3 kux(TU) kux(TU)-ra kux(TU)-ra-ne-sze3 KUxNIG2 KUxNIG2-ka KUxX KUxX-ma KWU173 KWU276 KWU289 KWU422 KWU422-du KWU435 KWU442 KWU453 KWU474 KWU475 KWU475xBI KWU491 KWU491-da KWU518 KWU543 KWU713 KWU713-U-sze3 KWU715 KWU729 KWU729-x-... KWU879 KWU893 ...-la la LA ...-la-... la-... la-...-ga ...-la-...-ta la-...-ta la-(x)-du ...-la-a la-a la-a-a la-a-a-mu la-a-a-sze3 la-a-KA-mu la-a-la la-a-la-a la-a-la-at la-a-mu la-a-mu-sze3 la-a-mu-ta la-a-ni la-a-nu-um la-a-num2 la-a-sa6 la-a-sze3 la-a-ta la-a-x la-ab-IL2 la-ab-ti-il ...-la-ad la-ag la-ag2 la-ah la-ah-mu-um la-ak-nu-... la-al-... la-al-a-a la-al-e2-si la-al-gu la-al-gu-ni la-al-gu2-da la-al-ku-da la-al-la la-al-la-a la-al-lu5-la la-al-u2-a ...-la-am la-am-du-da la-an-... la-an-ga la-an-ga-ta la-an-gu2 la-an-ku la-ap-hi la-ap-la-num2 la-ar-za ...-la-asz la-asz-szu-u2 la-ba la-ba-a la-ba-a-du3-u3-da la-ba-a-du8 la-ba-a-gar la-ba-a-si la-ba-ab-du11 la-ba-ab-ti-a la-ba-ah-szum la-ba-an-da-gub la-ba-an-de2 la-ba-an-de6-a la-ba-an-gar la-ba-an-gi4-gi4-da la-ba-an-gi4-gi4-da-a la-ba-an-gur la-ba-an-kar2 la-ba-an-kesz2 la-ba-an-ku4 la-ba-an-kux(KWU147) la-ba-an-se3-e-ta la-ba-an-se3-in la-ba-an-se3-ta la-ba-an-SIG7 la-ba-an-szi-se-ge4-de3 la-ba-an-szi-se-ge4-de3-en8 la-ba-an-szum2 la-ba-an-szum2-da la-ba-an-szum2-e la-ba-an-szum2-e-en6 la-ba-an-szum2-en6 la-ba-an-ti la-ba-an-ti-a la-ba-an-tuku-am3 la-ba-an-zi-ga-sze3 la-ba-da-ni-ib2-zi-ge-esz2 la-ba-de2 la-ba-de2-a-sze3 la-ba-du la-ba-du11-du11 la-ba-dub2 la-ba-ga-KAMxU la-ba-gi-in la-ba-gi4 la-ba-gi4-da la-ba-gi4-gi4-da la-ba-gi4-gi4-de3-sza-a la-ba-gid2-da la-ba-gid2-da-sze3 la-ba-gu7-a la-ba-kux(KWU636) la-ba-kux(LIL) la-ba-na-ab-du11-ga la-ba-na-am-zi la-ba-na-an-du11-ga la-ba-na-du11-ga la-ba-na-tar{ar} la-ba-na-ze2-ba-sze3 la-ba-na-zu la-ba-NE-ri-isz la-ba-ne-szum2-ma-ke4-esz2 la-ba-ra-an-ur4 la-ba-ra-sa10 la-ba-ra-sa10-an la-ba-sa6 la-ba-sar la-ba-szi la-ba-szi-la2-a la-ba-szum2 la-ba-szum2-e la-ba-szum2-e-ta la-ba-ta-e3 la-ba-ti la-ba-ti-um la-ba-tum3-da la-ba-x-... la-ba-x-sze3 la-ba-zi la-ba-zi-ga-sze3 la-bi la-bi-DISZ-da la-bi-ru-um la-da-bu-um la-da-gesz-... la-de3 la-disz-ip-ta la-e-ri-hu-um la-ga la-ga-am3 la-ga-asz la-ga-asz2 la-ga-az-tum-e-ne-sze3 la-ga-bi la-ga-bu-um-sze3 la-ga-ka-a la-ga-ma-al la-ga-ru la-ga-x-x la-gaba la-gesz-da la-gi la-gi-... la-gi-bu-um ...-la-gi-gi la-gi-ip la-gi-ip-e la-gi-ip-sze3 la-gi-ip-ta la-gi-ip2 la-gi-ma-nu-um la-gi-mu la-gi-pu la-gi-pu-um la-gi-pu-um-ma la-gi4-ip la-gi5-ip la-gi5-pu-um-ta la-gil-sa-ni la-gu2 la-gu7-a la-ha la-ha-ab la-ha-da-sze3 la-ha-de3 la-ha-ma la-he-da la-he-dam la-he-de3 la-hi-a-nu-um ...-la-HI-U-ra la-hu-tum la-hu-um la-i3-li2-isz la-im-sza-lim la-ka-x-en-e2-an-na ...-la-ki la-ki-ip la-ki-pu-um la-kur ...-la-la la-la la-la-... la-la-a la-la-a-a la-la-a-mu la-la-a-sze3 la-la-a-ta la-la-asz-sze3 la-la-az la-la-ba la-la-ha la-la-ha-ma-ti la-la-ka la-la-ke4 la-la-la la-la-ma la-la-mu la-la-mu-ta la-la-ni la-la-ra la-la-ta la-la-ti la-la-x la-la-zi la-li la-li2 la-li2-a la-li2-sze3 la-lu la-lu-bu-um la-lu-um la-lu5 la-lu5-lum la-lu5-mu la-lu5-mu-sze3 la-lu5-ta la-lu5-u2 ...-la-lum la-lum la-lum-ra la-lum-ta la-lum-um la-ma la-ma-... la-ma-ah la-ma-ha-ar la-ma-har la-ma-har-{d}en-lil2 la-ma-har{ha-ar} la-ma-kesz2 la-ma-kesz2-x-x la-ma-s a-tum la-ma-sa6 la-ma-si2 la-ma-sza la-ma-sza-ni la-ma-sza-ta la-ma-sza-x la-ma-za-at la-ma-za-tum la-ma-zum la-min-min-sze3 ...-la-mu la-mu la-mu-ni-zu la-mu-sza la-musz la-musz-e la-musz-ta ...-la-na la-na la-na-a la-na-ab ...-la-ne ...-la-ni la-NI la-ni la-NI-a la-ni-a la-ni-bu la-ni-da la-ni-ib la-ni-mu la-ni-mu-ka la-ni-mu-szu la-ni-mu-ta la-ni-mu-x la-ni-mu(TI) la-ni-su3 la-ni-sza la-ni-ta la-ni-x la-ni-x-... la-nun-bi-la-x-dam la-pu2 la-PU3.SZA la-qa2-am la-ra-ab la-ra-ak{ki}-sze3 la-ra-am3-e2-a la-ra-am3-e3-a la-ra-an-i3-li2 la-ra-bu-um la-ri la-sa2 la-si-... la-si2-im la-si2-ma-nu-um la-sza la-sza-num2 la-sza-x-ta la-sze3 la-szi-sa6 la-szu ...-la-ta la-ta la-ta-... la-ta-ba-la-... la-ta-ma-ar la-te-in la-te-ni-isz la-te-ni-x-ta la-ti-ni la-tu-ra-ma la-tu-x-x-x-ta ...-la-tum ...-la-tum-sze3 la-u2-a la-u3 la-u3-ma-nu-um la-u3-sza la-u3-sze3 la-u3-ze2-u3 la-udul2 la-um la-um-sze3 la-wi la-wi-ni-isz-e la-x la-x-... la-x-ba-tum-me-esz2 la-x-du la-x-e-de3 la-x-gi la-x-mu la-x-x la-za-ni-ta la-za-wi la-za-wi-a la-za-wi-gu-la la-za-wi-muru13 la-za-wi-sze3 la-za-wi-ta la-ze2-em-a-nu-um la-zi-gi-ir la-zi-ib la:a la:da la:ha la(E2) la(KID) la(KU) la(KU3) la(NA) la(SA) la(TUG2) LA) ...-la2 la2 la2-... la2-a la2-a-bi la2-a-da la2-a-kam la2-a-ke4 la2-a-me la2-a-sze3 la2-a-ta la2-am3 ...-la2-bi la2-da la2-da-ni la2-dam la2-de3 la2-e la2-e-da la2-e-dam la2-e-de3 la2-e3-de3 la2-en-... la2-gar-ra-da la2-i3 la2-i3-na la2-ia3 la2-ia3-a la2-ia3-am la2-ia3-am3 la2-ia3-bi la2-ia3-bi-im la2-ia3-me la2-ia3-me-esz2 la2-ia3-na-sze3 la2-ia3-ni-ta la2-ia3-su-ga la2-ia3-sze3 la2-ia3-ta la2-ia3-tum la2-ia3(GAG) la2-igi ...-la2-ka la2-ka la2-la-a la2-la-ta la2-la2 la2-la2-du la2-mah la2-mah-gu-la la2-mah-ka la2-mah-ke4 la2-mah-sze3 la2-mah-ta la2-mah-x la2-me ...-la2-NI la2-NI la2-ni la2-ni-a la2-ni-x-x la2-nim la2-sze3 la2-ta la2-tum la2-tur la2-tur-ka la2-tur-ra la2-tur-sze3 la2-tur-ta la2-u3 la2-x la2-x-ni la2-x-ni-si-im la2(LAL2) la2(ME) lag LAGAB lagab LAGAB-... LAGAB-a LAGAB-a-sze3 lagab-ba lagab-ba-a lagab-ba-ra lagab-ba-ta lagab-ba-x-gu2 LAGAB-bu-um-ma LAGAB-bur-ta-mu-na-an-ag2 LAGAB-gab2 LAGAB-gal lagab-ka LAGAB-LAGAB LAGAB-min LAGAB-min-ta LAGAB-NI-ga-NI-ak LAGAB-PAP LAGAB-sa6-... LAGAB-si-ta LAGAB-ta LAGAB-ta-a LAGAB-tug2 LAGAB(SZE3) LAGAB{ki} LAGABxSZA3 LAGABxSZA3-LAGABxSZA3 LAGABxSZU ...-LAGABxX LAGABxX LAGABxX-... LAGABxX-a lagar lagar-ni-szu lagar-re lagar-si lagar(BA) LAGARxZA lagasz lagasz(SZIR lagasz{ki} lagasz{ki}-da lagasz{ki}-e lagasz{ki}-ka-ke4 lagasz{ki}-ka-sze3 lagasz{ki}-ke4 lagasz{ki}-ki-du10 lagasz{ki}-me lagasz{ki}-sze3 lagasz{ki}-ta lagasz{ki}-x lah lah3 lah4 ...-lah5 lah5 lah5-a lah5-bad3-mu lah5-da lah5-dam lah5-dan lah5-e-dam lah5-gu4 lah5-ka ...-lah5-sze3 lah5(UD lah6 lahtan lahtan2 lahtan2-bi lahtan2-e lahtan2-ta lahtan4 lahtan4-me lak LAL LAL2 ...-lal3 lal3 lal3-abzu-ka lal3-ama-ra-su2 lal3-amar-ra-su lal3-ha lal3-ha-gu-la lal3-hur lal3-la lal3-la-gu-la lal3-la-mu lal3-lum-ma lal3-mes lal3-mu lal3-ni lal3-ta lal3-um lal3-x lal3(TA) ...-lam lam lam-ba lam-KA{ki}-ga lam-kal lam-lam lam-lam-ma lam-lam-ma-ke4 lam-lam-ma-ta lam-ma lam-ma-a lam-ma-ta lam-mah-ta lam-me-szum lam-re6 lam-ri lam-ri2-gu4-sir2-ra lam-sa3 lam-sa6 lam-ta lam-tur lam-x lam2 ...-lam2-... lamma lamma-{d}szul-gi larsa larsa{ki} larsa{ki}-ke4 larsa{ki}-me larsa{ki}-sze3 ...-le le le-el-sar le-le-es2 le-u3-ti ...-le-um-ma le-um-ma le-um-ta le2 ...-li li ...-li-... li-... li-...-dam-x-sze3 li-a-lum li-ba-an-asz-gu-bi li-ba-na-asz-gu-bi li-ba-nu-asz-gu-bi li-ba-nu-asz-gu5-bi li-ba-nu-ug-sza-ba-asz li-ba-nu-uk-sza-ba-asz li-ba-num2 li-ba-szu li-bi-la-ak li-bi{ki} li-bu-sa6-ga li-bu-tum li-bu-um li-bu-ur2 li-bur li-bur-... li-bur-{d}... li-bur-{d}suen li-bur-{d}szu-{d}suen li-bur-{d}szul-gi li-bur-be-li2 li-bur-be-li2-bi li-bur-gu li-bur-i3-du-ni li-bur-i3-du3-ni li-bur-i3-li2 li-bur-ne li-bur-ne2-mid li-bur-ni-mid li-bur-ni-rum li-bur-ni-rum-ta li-bur-sag-be-li2 li-bur-si2-im-ti li-bur-ti-a li-bur-x li-bur-za-ni-ni li-bur-za-ni-ni-ta li-di3-in li-ha-mu-tar-re li-i-mu li-i3-si-in li-i3-si-in-e li-i3-si-in-ta li-i3-szi-in ...-li-ib li-ib-ri{ki}-me-esz2 li-ik-du-ni li-il-li-szu-ma li-im-du-ud li-im-ni-li-ik-hi-li-ik li-iq-tum li-isz-{d}szul-gi li-kam li-KU li-la li-la-a li-la-a2 li-la-kam li-la-tum li-li li-li-x li-lu-dan li-lu(KU)-dan li-luh-a-x li-lum li-lum-ta li-mi li-mu-ha-tar-re li-mur-{d}szul-gi li-na-mu-tar ...-li-ni li-pa2-an-asz-ku8-pi2 li-pa2-nu-uk-sza-pa2-asz li-pi2-i3-sa li-pi2-it-{d}esz18-dar li-pi2-it-er3-ra li-qar-be-li2 li-ra li-ra-am-i3-li2 li-si-in li-si4-na li-su2-ha li-su2-hu li-sza-nu-um li-sza-num2 li-sze-na li-ta li-ti-ku-um li-ti-na-am li-ti-um ...-li-x li-x li-x-... li-za li-za-ra-x li(SZA) li(SZA)-i3-si-in li{ki} LI&LI li2 li2-a-tum li2-bi2-du11-ga-sze3 li2-bi2-gi-na-sze3 li2-bi2-gi4 li2-bi2-in-du11 li2-bi2-in-esz-a-sze3 li2-bi2-in-esz2 li2-ga-me li2-ge6-par4 li2-gi4-ib2 li2-iq-tum li2-sza-num2 li2:a li2(GAG) li9 li9-si4 li9-si4-ta libir libir-...-am3 libir-a libir-a-me libir-a-ni libir-am3 libir-bi libir-me libir-ra libir-ra-am3 libir-ra-me libir-ra2 libir-sze3 libir-szu libir-ta libir(IGI libir(IGI-DIB) libir(IGI-DIB)-ni libir(U3) libir(U3)-am3 lik ...-lil lil lil-... lil-hi lil-la lil-la-ta lil-lil lil-lum ...-lil2 lil2 ...-lil2-la2 lil2-lil2-ri ...-lil2-sze3 ...-lim lim limmu limmu-ba-ke4 limmu-ba-ra limmu-ba-sze3 limmu2 limmu2-ba limmu2-ba-ge limmu2-ba-ka-sze3 limmu2-ba-ke4 limmu2-ba-me limmu2-ba-ra limmu2-ba-sze3 limmu5 limmu5-ba limmu5-ba-ke4 liru liru3 liru3-ma liru3-sze3 liru4 lisz lisz-HA-me-x ...-lu LU lu lu-... ...-lu-a lu-a lu-a-ga-al lu-a-ka lu-a-sze3 lu-a{ki} lu-a{ki}-ta lu-a{sar} lu-ba lu-ba-li2-it lu-ba-um ...-lu-da lu-da-mi-iq lu-da-uz-ma lu-de3 lu-du-du-ni lu-du-mi lu-du6-gab2-kusz2 lu-du6-lugal-pa-e{ki} lu-ga-tu3-um lu-ga-tum lu-gaz lu-gi-im LU-ISZ ...-lu-KA-... lu-kal-... lu-kal-la lu-la2 lu-li lu-lim-nita2 lu-lu lu-lu-... lu-lu-a lu-lu-ba-a lu-lu-ba-lu5 lu-lu-ba-ni lu-lu-bi lu-lu-bi-um lu-lu-bi2-tum lu-lu-bi2-um lu-lu-bu lu-lu-bu-... lu-lu-bu-me lu-lu-bu-na lu-lu-bu-na{ki} lu-lu-bu-na{ki}-a lu-lu-bu-um lu-lu-bu-um-sze3 lu-lu-bu-um{ki} lu-lu-bu-um{ki}-ka lu-lu-bu-um{ki}-ta lu-lu-bu{ki} lu-lu-bu{ki}-ke4-ne-sze3 lu-lu-bu{ki}-na-ke4-ne lu-lu-bu{ki}-sze3 lu-lu-bu{ki}-ta lu-lu-bu{ki}a-ra2 lu-lu-bu10{ki} lu-lu-bum2 lu-lu-bum2{ki} lu-lu-bun lu-lu-bun-na lu-lu-bun{ki} lu-lu-bun{ki}-na lu-lu-bun2-na lu-lu-di-ta lu-lu-du-ni lu-lu-lu{ki} lu-lu-ti lu-lu-um lu-lu-um-tum lu-lu-x lu-lu-x-ni lu-lu-x{ki} lu-lu:bu-um{ki} lu-lu{ki} lu-lu{ki}-bum2 lu-luh-de3 lu-ma-nu-um lu-mu-um lu-na lu-ni-il lu-ru-mu lu-sa2-gu-la lu-su-mu lu-sze3 lu-te-e lu-ti-ba lu-ti-de4 lu-u4-lu-ul lu-ub2 lu-ub2{sar} lu-ub2{sar}-am3 lu-ub2{sar}-da lu-ud-lu-ul lu-ulu3 lu-ur-mi-sze3 lu-ur-num2 lu-us2-gu2 lu-x lu-x-x lu-x-x-ni lu-za-mu lu-ze2-um lu:bu lu(KU) LU) lu{sar} ...-lu2 lu2 lu2-... lu2-...-a-... lu2-...-AN lu2-...-ba-ta lu2-...-bar-ra lu2-...-bu-sze3 lu2-...-da lu2-...-du lu2-...-e lu2-...-e-... lu2-...-ga lu2-...-ga-ta lu2-...-gan-ta lu2-...-gesz-ta lu2-...-gi-ra lu2-...-ka lu2-...-KA-... lu2-...-ki lu2-...-la lu2-...-ma lu2-...-me lu2-...-na lu2-...-na-x-ta lu2-...-ni lu2-...-ra lu2-...-sar-...{ki} lu2-...-sze3 lu2-...-ta lu2-...-x lu2-...-x-a lu2-...-x-x lu2-(x) lu2-{d}... lu2-{d}...-AB-... lu2-{d}...-da-... lu2-{d}...-ka lu2-{d}...-nun-... lu2-{d}...-sze3 lu2-{d}...-ta lu2-{d}...-ti lu2-{d}...-x lu2-{d}...-x-x lu2-{d}{asz}asz7-gi4 lu2-{d}{asz}asz7-gi4-ta lu2-{d}{gesz}gigir-sze3 lu2-{d}a-gi-a lu2-{d}a-szar2 lu2-{d}a2-ga-u-bi lu2-{d}ab lu2-{d}ab-u2 lu2-{d}ab-u2-ke4 lu2-{d}ab-u2-ta lu2-{d}alamusz lu2-{d}alamusz-sze3 lu2-{d}alla lu2-{d}amar-{d}suen lu2-{d}amar-{d}suen-ka lu2-{d}asar-lu2-hi lu2-{d}asar-ta lu2-{d}asar(UR-ASARI) lu2-{d}asar(UR-URU) lu2-{d}asz7-gi4 lu2-{d}asznan lu2-{d}asznan-ta lu2-{d}asznan(SZE-AN-TIR) lu2-{d}ba lu2-{d}ba-... lu2-{d}ba-ba6 lu2-{d}ba-ba6-da lu2-{d}ba-ba6-du11-ga lu2-{d}ba-ba6-ka lu2-{d}ba-ba6-ka-ke4 lu2-{d}ba-ba6-ke4 lu2-{d}ba-ba6-me lu2-{d}ba-ba6-ra lu2-{d}ba-ba6-sze3 lu2-{d}ba-ba6-ta lu2-{d}ba-ni-ba-ta lu2-{d}ba-x lu2-{d}ba-x-ta lu2-{d}bad3 lu2-{d}bad3-da lu2-{d}bar-... lu2-{d}bi lu2-{d}bil lu2-{d}bil3 lu2-{d}da-... lu2-{d}da-gan lu2-{d}da-mu lu2-{d}da-mu-e lu2-{d}da-mu-ka-ra lu2-{d}da-mu-ke4 lu2-{d}da-mu-ra lu2-{d}da-mu-sze3 lu2-{d}da-mu-ta lu2-{d}da-ni lu2-{d}dam-... lu2-{d}DI-x lu2-{d}du lu2-{d}du-du lu2-{d}du6 lu2-{d}dub-u3-mu-ri lu2-{d}dumu-zi lu2-{d}dumu-zi-da lu2-{d}dumu-zi-da-ta lu2-{d}dumu-zi-ke4 lu2-{d}dumu-zi-me lu2-{d}dumu-zi-ra lu2-{d}dumu-zi-sze3 lu2-{d}dumu-zi-ta lu2-{d}dur lu2-{d}dur-ta lu2-{d}e-te lu2-{d}e2-a lu2-{d}e2-an-ka lu2-{d}eb-gal lu2-{d}EN lu2-{d}EN-... lu2-{d}en-abzu-ta lu2-{d}en-gal-du-du lu2-{d}en-ki lu2-{d}en-ki-du lu2-{d}en-ki-ka lu2-{d}en-ki-ke4 lu2-{d}en-ki-sze3 lu2-{d}en-ki-ta lu2-{d}en-lil2 lu2-{d}en-lil2-... lu2-{d}en-lil2-ka lu2-{d}en-lil2-la2 lu2-{d}en-lil2-la2-ka lu2-{d}en-lil2-la2-ke4 lu2-{d}en-lil2-la2-ra lu2-{d}en-lil2-la2-sze3 lu2-{d}en-lil2-la2-ta lu2-{d}en-lil2-sze3 lu2-{d}en-lil2-ta lu2-{d}en-sig-nun lu2-{d}EN-x lu2-{d}EN-x-ta lu2-{d}EN-x-x lu2-{d}er11-ra-ka lu2-{d}er3-ra lu2-{d}er3-ra-ka lu2-{d}er3-ra-ta lu2-{d}esz18-dar lu2-{d}ga lu2-{d}ga2-tum3-du10 lu2-{d}ga2-tum3-ki-du10 lu2-{d}gal-x lu2-{d}gesz-bar-e3 lu2-{d}gesz-bar-e3-da lu2-{d}gesz-bar-e3-ke4 lu2-{d}gesz-bar-e3-ra lu2-{d}gesz-bar-e3-sze3 lu2-{d}gesz-bar-e3-ta lu2-{d}gesz-pa-e3 lu2-{d}gesztin lu2-{d}gesztin-an-ka lu2-{d}gi-gi-lu-sze3 lu2-{d}gi-na lu2-{d}gibil6 lu2-{d}gilgamesx(BIL3.GA.MES) lu2-{d}gilgamesx(BIL3.GA.MES)(BIL3-MES) lu2-{d}gir16 lu2-{d}gir16-da lu2-{d}gir16-da-ta lu2-{d}giri3-da lu2-{d}gu3-de2-a lu2-{d}gu3-de2-a-ta lu2-{d}ha-ia3 lu2-{d}ha-ia3-ka-ta lu2-{d}ha-ia3-me lu2-{d}ha-ia3-ta lu2-{d}ha-ia3(IR) lu2-{d}hal-mu-sza4 lu2-{d}hendur-sag lu2-{d}hendur-sag-sze3 lu2-{d}hendur-sag-ta lu2-{d}i7 lu2-{d}ig-alim lu2-{d}ig-alim-ra lu2-{d}ig-alim-sze3 lu2-{d}ig-alim-ta lu2-{d}igi-ama-sze3 lu2-{d}igi-ma-sze3 lu2-{d}igi-ma-sze3-ka lu2-{d}igi-ma-sze3-ke4 lu2-{d}igi-ma-sze3-me lu2-{d}igi-ma-sze3-ra lu2-{d}igi-ma-sze3-sze3 lu2-{d}igi-ma-sze3-ta lu2-{d}igi-ma-x lu2-{d}igi-x lu2-{d}igi-zi-bar-ra lu2-{d}ildu2-pa-e3 ...-lu2-{d}inanna lu2-{d}inanna lu2-{d}inanna-hul2 lu2-{d}inanna-ka lu2-{d}inanna-kam lu2-{d}inanna-ke4 lu2-{d}inanna-me lu2-{d}inanna-ra lu2-{d}inanna-sze3 lu2-{d}inanna-ta lu2-{d}inanna-unu{ki} lu2-{d}inanna-unu{ki}-ga lu2-{d}inanna-zu lu2-{d}iszkur lu2-{d}iszkur-ra lu2-{d}iszkur-sze3 lu2-{d}iszkur-ta lu2-{d}isztaran lu2-{d}isztaran-sze3 lu2-{d}ka-tar lu2-{d}kal-kal lu2-{d}kal-kal-sze3 lu2-{d}kal-kal-ta lu2-{d}kal-la lu2-{d}kal-la-ta lu2-{d}ku-{d}mah lu2-{d}ku-{d}nun-ka lu2-{d}ku-nun-ka lu2-{d}ku3-nun lu2-{d}ku3-nun-ka lu2-{d}ku3-nun-ta lu2-{d}lal3 lu2-{d}lal3-ta lu2-{d}lamma lu2-{d}lamma-ta lu2-{d}li-ia3 lu2-{d}li9-si4 lu2-{d}li9-si4-na lu2-{d}li9-si4-na-ke4 lu2-{d}li9-si4-na-ta lu2-{d}li9-si4-ta lu2-{d}ma-lik lu2-{d}ma-ma lu2-{d}ma-mi lu2-{d}ma-sa-na lu2-{d}ma2-gan{ki}-ta lu2-{d}mah lu2-{d}mar-tu lu2-{d}maszkim(PA-DU) lu2-{d}maszkim(PA-DU)-sag3-ga lu2-{d}mes-lam-ta-e3-a lu2-{d}mes-ta lu2-{d}MI lu2-{d}MUNUS lu2-{d}na-ru2 ...-lu2-{d}na-ru2-a lu2-{d}na-ru2-a lu2-{d}na-ru2-a-ka-ra lu2-{d}na-ru2-a-ke4 lu2-{d}na-ru2-a-sze3 lu2-{d}na-ru2-a-ta lu2-{d}na-ru2-ta lu2-{d}nagar-... lu2-{d}nagar-pa-e3 lu2-{d}nagar-pa-e3-ka-ta lu2-{d}nagar-pa-e3-ta lu2-{d}nam2 lu2-{d}nam2-an-ka lu2-{d}nam2-an-ka-ke4 lu2-{d}nam2-an-ka-ta lu2-{d}nam2-an-ke4 lu2-{d}nam2-an-x-ka lu2-{d}nam2-nun-ka lu2-{d}nam2-nun-ka-ta lu2-{d}nam2-nun-na lu2-{d}nam2-nun-NE lu2-{d}namma lu2-{d}nanna lu2-{d}nanna-ka lu2-{d}nanna-ka-bi lu2-{d}nanna-ka-ke4 lu2-{d}nanna-ke4 lu2-{d}nanna-ku3 lu2-{d}nanna-ra lu2-{d}nanna-sze3 lu2-{d}nanna-ta lu2-{d}nanna-u3-kul lu2-{d}nanna-x-a lu2-{d}nanna-zi-mu lu2-{d}nanna-zu lu2-{d}nanna(SZESZ-GIM) lu2-{d}nansze lu2-{d}nansze-ke4 lu2-{d}nansze-ki lu2-{d}nansze-ki-lu5-ta lu2-{d}nansze-ra lu2-{d}nansze-sze3 lu2-{d}nansze-ta lu2-{d}nansze(AB) lu2-{d}nar-ra-u2 lu2-{d}NI-x lu2-{d}nig2-szubur lu2-{d}nig2-zu lu2-{d}nimgir-an-ka lu2-{d}nin lu2-{d}nin-... lu2-{d}nin-...-ka-ta lu2-{d}nin-...-sze3 lu2-{d}nin-a-zu lu2-{d}nin-a-zu-ke4 lu2-{d}nin-AB lu2-{d}nin-abzu lu2-{d}nin-an-na lu2-{d}nin-bar-ra lu2-{d}nin-dar lu2-{d}nin-dar-a lu2-{d}nin-dar-a-ta lu2-{d}nin-ga2 lu2-{d}nin-gal lu2-{d}nin-gesz-zi-da lu2-{d}nin-gesz-zi-da-ta lu2-{d}nin-gi4 lu2-{d}nin-gir-su lu2-{d}nin-gir16-da lu2-{d}nin-gir2-su lu2-{d}nin-gir2-su-ka lu2-{d}nin-gir2-su-ka-i3-sa6 lu2-{d}nin-gir2-su-ka-ke4 lu2-{d}nin-gir2-su-ka-ra lu2-{d}nin-gir2-su-ka-sze3 lu2-{d}nin-gir2-su-ka-ta lu2-{d}nin-gir2-su-ke4 lu2-{d}nin-gir2-su-ke4-ne lu2-{d}nin-gir2-su-me lu2-{d}nin-gir2-su-ra lu2-{d}nin-gir2-su-sze3 lu2-{d}nin-gir2-su-ta lu2-{d}nin-gir2-su(MASZ) lu2-{d}nin-gir2-su{ki} lu2-{d}nin-gir2-su{ki}-ka lu2-{d}nin-gir2-su{ki}-ka-sze3 lu2-{d}nin-gir2-su2 lu2-{d}nin-gir2-su2-ta lu2-{d}nin-gubalag lu2-{d}nin-hur-sag lu2-{d}nin-hur-sag-ta lu2-{d}nin-ildu3 lu2-{d}nin-ildu3-ma lu2-{d}nin-ildu3-ma-ke4 lu2-{d}nin-ildu3:ma lu2-{d}nin-iri-na lu2-{d}nin-isin2{si} lu2-{d}nin-isin2{si}-na lu2-{d}nin-ISZ-a lu2-{d}nin-ka-x-x lu2-{d}nin-kikken2 lu2-{d}nin-ku3-nun lu2-{d}nin-lil2 lu2-{d}nin-lil2-ha-ti lu2-{d}nin-lil2-ta lu2-{d}nin-mah lu2-{d}nin-mar{ki} lu2-{d}nin-mar{ki}-ka lu2-{d}nin-mar{ki}-ta lu2-{d}nin-mu2 lu2-{d}nin-mug lu2-{d}nin-mug-ga lu2-{d}nin-MUNUS-kam lu2-{d}nin-nunuz lu2-{d}nin-saga lu2-{d}nin-su lu2-{d}nin-su4-a lu2-{d}nin-su4-an-na lu2-{d}nin-sun2 lu2-{d}nin-sun2-ka lu2-{d}nin-sun2-sze3 lu2-{d}nin-sun2-ta lu2-{d}nin-sun2-zi lu2-{d}nin-szakkan2-da lu2-{d}nin-szu4-tum-zi lu2-{d}nin-szubur lu2-{d}nin-szubur-ka lu2-{d}nin-szubur-ka-ke4 lu2-{d}nin-szubur-ka-ra lu2-{d}nin-szubur-ka-sze3 lu2-{d}nin-szubur-ke4 lu2-{d}nin-szubur-ki-sur-ra lu2-{d}nin-szubur-me lu2-{d}nin-szubur-ra lu2-{d}nin-szubur-ra-ke4 lu2-{d}nin-szubur-sze3 lu2-{d}nin-szubur-ta lu2-{d}nin-ti2-ug5-ga lu2-{d}nin-tu lu2-{d}nin-tu-ta lu2-{d}nin-tur-tur lu2-{d}nin-ur-ra lu2-{d}nin-ur-ra-ta lu2-{d}nin-ur3-ra lu2-{d}nin-ur4 lu2-{d}nin-ur4-ra lu2-{d}nin-ur4-ra-ke4 lu2-{d}nin-ur4-ra-ta lu2-{d}nin-ur4-sza3-ke4 lu2-{d}nin-urta lu2-{d}nin-urta-ra lu2-{d}nin-urta-ta lu2-{d}nin-x lu2-{d}nin-x-...-ta lu2-{d}nin-x-(x)-al-gar-x-ta lu2-{d}nin-x-ka lu2-{d}nin-x-ra lu2-{d}nin-x-su lu2-{d}nin-x-ta lu2-{d}nin-x-x lu2-{d}nin-x-x-ta lu2-{d}nin-x-zu lu2-{d}nin-za-ar lu2-{d}nin-zu-a lu2-{d}nisaba lu2-{d}nisaba-ka lu2-{d}nisaba-ta lu2-{d}nu-musz-da lu2-{d}nun-gal lu2-{d}nun-gal-ta lu2-{d}nun-ka-ta lu2-{d}pa-bil-sag lu2-{d}pa-bil2-sag lu2-{d}pa-bil3-ga lu2-{d}pa-bil3-sag lu2-{d}pa-bil3-sag-kam lu2-{d}pil3 lu2-{d}sa-x-sa6-ga-ka lu2-{d}sa6-ga lu2-{d}sag-x lu2-{d}su4 lu2-{d}su4-an-ka lu2-{d}su4-an-ka-ta lu2-{d}sud3 lu2-{d}suen lu2-{d}suen-ka lu2-{d}suen-ka-kam lu2-{d}suen-ka-ta lu2-{d}suen-kam lu2-{d}suen-ke4 lu2-{d}suen-me lu2-{d}suen-ra lu2-{d}suen-sze3 lu2-{d}suen-ta lu2-{d}suen(ZU) lu2-{d}sukkal lu2-{d}sukkal-an-ka lu2-{d}sukkal-an-ka-ke4 lu2-{d}sukkal-an-na lu2-{d}sukkal-an-na-ta lu2-{d}sukkal-kam lu2-{d}sun2-zi-da lu2-{d}sun2-zi-ta lu2-{d}sza-u18-sza lu2-{d}szakkan lu2-{d}szakkan2 lu2-{d}szakkan2-da lu2-{d}szara2 lu2-{d}szara2-gesz-gal lu2-{d}szara2-i3-zu lu2-{d}szara2-ka lu2-{d}szara2-ka-sze3 lu2-{d}szara2-ka-ta lu2-{d}szara2-kam lu2-{d}szara2-ke4 lu2-{d}szara2-ku3 lu2-{d}szara2-masz-e-pa3-da lu2-{d}szara2-me-esz3 lu2-{d}szara2-mu lu2-{d}szara2-ra lu2-{d}szara2-sze3 lu2-{d}szara2-sze3-ka-ke4 lu2-{d}szara2-ta lu2-{d}sze-asznan lu2-{d}szen-x lu2-{d}szu lu2-{d}szu-{d}suen lu2-{d}szu-{d}suen-am-ma-ar-ra{ki} lu2-{d}szu-{d}suen-ka lu2-{d}szu-{d}suen-ta lu2-{d}szu-an-ka lu2-{d}szu-luh lu2-{d}szu-x lu2-{d}szu-x-gesz lu2-{d}szuba3 lu2-{d}szubur lu2-{d}szul lu2-{d}szul-... lu2-{d}szul-...-ta lu2-{d}szul-gi lu2-{d}szul-gi-... lu2-{d}szul-gi-{d}nanna lu2-{d}szul-gi-ha-ma-ti lu2-{d}szul-gi-ka lu2-{d}szul-gi-ke4 lu2-{d}szul-gi-ra lu2-{d}szul-gi-ra-ka lu2-{d}szul-gi-ra-ke4 lu2-{d}szul-gi-ra-ra lu2-{d}szul-gi-ra-sze3 lu2-{d}szul-gi-ra-ta lu2-{d}szul-gi-sze3 lu2-{d}szul-gi-ta lu2-{d}szul-gi-x lu2-{d}szul-gi-zi lu2-{d}szul-pa-e3 lu2-{d}szul-pa-e3-ta lu2-{d}szul-sza3-ga-na lu2-{d}szul-sza3-ga-na-ta lu2-{d}szul-sze3 lu2-{d}szul-x-gi-ra lu2-{d}szusz3-{d}ba-ba6 lu2-{d}tar-lu2 lu2-{d}ti-...-ma lu2-{d}tiszpak lu2-{d}ur lu2-{d}ur-{d}asar lu2-{d}ur-{d}szara2 lu2-{d}ur-asar lu2-{d}ur-asar-ta lu2-{d}uru11 lu2-{d}uru11{ki} lu2-{d}USZ-gag lu2-{d}utu lu2-{d}utu-a-zu lu2-{d}utu-da lu2-{d}utu-ka lu2-{d}utu-ka-ke4 lu2-{d}utu-ke4 lu2-{d}utu-me lu2-{d}utu-mu lu2-{d}utu-ra lu2-{d}utu-sze3 lu2-{d}utu-ta lu2-{d}x lu2-{d}x-... lu2-{d}x-(x) lu2-{d}x-{d}abzu lu2-{d}x-bu3 lu2-{d}x-gi4-x lu2-{d}x-ha-ar3 lu2-{d}x-KA lu2-{d}x-KU-tur-nesag lu2-{d}x-me lu2-{d}x-nin-x lu2-{d}x-ra lu2-{d}x-sze3 lu2-{d}x-szu lu2-{d}x-ta lu2-{d}x-x lu2-{d}x-x-ka-ke4 lu2-{d}x-x-ke4 lu2-{d}x-x-x lu2-{d}x-x-x-x lu2-{d}x{ki} lu2-{gesz}... lu2-{gesz}apin-du10 lu2-{gesz}ban lu2-{gesz}e2-KA lu2-{gesz}gesztin-me lu2-{gesz}gigir lu2-{gesz}gigir-gu-la lu2-{gesz}gigir-ra lu2-{gesz}gigir-re lu2-{gesz}gigir-re-sze3 lu2-{gesz}gigir-re-ta lu2-{gesz}gigir-ta lu2-{gesz}gu-za lu2-{gesz}ig lu2-{gesz}kiri6 lu2-{gesz}ma-nu lu2-{gesz}pisan-nu-ur3-de3 lu2-{gesz}szinig lu2-{gesz}szu lu2-{gesz}tag-ga-ni lu2-{gesz}tukul lu2-{gesz}tukul-gu-la lu2-{gesz}x-... lu2-{gesz}x-ta lu2-a lu2-a-... lu2-a-a lu2-a-a-mu lu2-a-a-sze3 lu2-a-ab-ba lu2-a-al lu2-a-al-la lu2-a-da-... lu2-a-da-ka-al-szu lu2-a-ha-a-ta lu2-a-hu-ba-qar lu2-a-ki lu2-a-ma-ru lu2-a-mu lu2-a-ne lu2-a-ni lu2-a-nu-um lu2-a-ta-la lu2-a-TUL2 lu2-a2-... lu2-a2-a lu2-a2-ag2-ga2 lu2-a2-gal2-la lu2-a2-nu-um lu2-a2-tu lu2-a2-zi-da lu2-a2-zi-da-ta lu2-ab-ba lu2-ab-ba-x lu2-AB-DI lu2-ab-di lu2-ab-e-ta lu2-ab-u2 lu2-ab-u2-ka-ke4 lu2-ab-x lu2-ab{ki} lu2-abzu lu2-ad-da lu2-ad-du10-ga lu2-ad-sikil lu2-ad-x lu2-adab{ki} lu2-aga lu2-aga-sze3 lu2-agrig-zi lu2-ak lu2-al-du10-ga lu2-al-la lu2-ama-na lu2-ama-na-ke4 lu2-ama-na-sze3 lu2-ama6-ga2 lu2-amar-ku3 lu2-amar-ku3-ta lu2-amar-x lu2-ambar{ki} lu2-an lu2-an-an lu2-an-dul3 lu2-an-dur lu2-an-ki lu2-AN-KU lu2-an-ma-szu lu2-an-na lu2-an-na-ab-tum2 lu2-an-na-du3-a lu2-an-na-ne2-a lu2-an-na-ni-a lu2-an-na-ta lu2-an-na-tum2 lu2-an-ne2 lu2-an-ne2-a lu2-an-pa3 lu2-an-pa3-ta lu2-an-sa lu2-an-saga lu2-an-su4-an-ka lu2-anzu2{muszen}-ta lu2-arhusz-du10-ga lu2-asz lu2-azlag2 lu2-ba lu2-ba-... lu2-ba-a lu2-ba-a-a lu2-ba-a-ti-ta lu2-ba-ab-du7 lu2-ba-al-ku lu2-ba-al-t i lu2-ba-ba lu2-ba-ba6 lu2-ba-bi lu2-ba-gara2 lu2-ba-gara2-ra lu2-ba-gara2-ta lu2-ba-gesz lu2-ba-gesz-NI lu2-ba-ka lu2-ba-la-la lu2-ba-li2-is lu2-ba-li2-it lu2-ba-na lu2-ba-ni lu2-ba-ni-da lu2-ba-ni-id lu2-ba-qar lu2-ba-ra lu2-ba-sa6-ta lu2-ba-sag3 lu2-ba-sze3-ki-iri-ki lu2-ba-szim-e{ki}-sze3 lu2-ba-ta lu2-ba-ta-ab-e3 lu2-bad-x lu2-bad3 lu2-bad3-da lu2-bad3-sza lu2-bad3{ki} lu2-bala lu2-bala-... lu2-bala-a lu2-bala-a-ri lu2-bala-i3-zu lu2-bala-sa6 lu2-bala-sa6-ga lu2-bala-sa6-ga-ka lu2-bala-sa6-ga-ke4 lu2-bala-sa6-ga-me lu2-bala-sa6-ga-ra lu2-bala-sa6-ga-sze3 lu2-bala-sa6-ga-ta lu2-bala-sa6-sze3-ta lu2-bala-saga lu2-bala-saga-ka lu2-bala-saga-ke4 lu2-bala-saga-ra lu2-bala-saga-sze3 lu2-bala-saga-ta lu2-bala-saga{ga} lu2-bala-sza3-ga lu2-bala-x lu2-banda3 lu2-banda3{da} lu2-banda3{da}-ka lu2-banda3{da}-sze3 lu2-banda3{da}-ta lu2-bappir lu2-bar-ku3-ga lu2-bar-ku3-zu lu2-bar-ne lu2-bar-ra lu2-bar-tab lu2-bara2 lu2-bi lu2-bi-bi lu2-bi-bi-x lu2-bi-da lu2-bi-du lu2-bi-e-gar3-x-ka lu2-bi-engar ...-lu2-bi-in-hul lu2-bi-ka lu2-bi-lu2-bi lu2-bi-mu lu2-bi-mu-ka lu2-bi-mu-sze3 lu2-bi-mu-ta lu2-bi-na-nam lu2-bi-ne lu2-bi-ne-ta lu2-bi-ne(ISZ) lu2-bi-nu-zi lu2-bi-su2 lu2-bi-x lu2-bi-zu lu2-bil2-ga lu2-bil2-ga-lu2 lu2-bir3-ra lu2-bir4 lu2-bu lu2-bu-MUNUS lu2-bulug3-... lu2-bulug3-ga2 lu2-bulug3-ga2-ta lu2-bulug3-ga2(E2) lu2-bur-... lu2-bur-sag lu2-da lu2-da-ba-me lu2-da-da lu2-da-da-ga lu2-da-da-ta lu2-da-ga lu2-da-ga-a lu2-da-ga-ke4 lu2-da-ga-ta lu2-da-gal2 lu2-da-gi-a lu2-da-gi-na lu2-da-gu lu2-da-ka lu2-da-mu lu2-da-ri-a lu2-da-ur4-ra lu2-da-x lu2-da-x-... lu2-da-x-x lu2-da6-da6 lu2-dab5 lu2-dab5-ba lu2-dab5-ba-ne-sze3 lu2-dab5-ba-ti lu2-dab5-me lu2-dah-la lu2-dal-muszen lu2-dalla lu2-dam-ki lu2-di-da-ka-sze3 lu2-di-da-ka-x-x lu2-di-ku5 lu2-di3-ma-at lu2-didli-me lu2-dilmun-a lu2-dilmun{ki} lu2-dim-x lu2-dingir lu2-dingir-dingir lu2-dingir-igi-iri-zu lu2-dingir-mu lu2-dingir-ra lu2-dingir-ra-a-x lu2-dingir-ra-ib2-be2 lu2-dingir-ra-ka lu2-dingir-ra-ka-sze3 lu2-dingir-ra-kam lu2-dingir-ra-ke4 lu2-dingir-ra-me lu2-dingir-ra-ni lu2-dingir-ra-nigar-lagar lu2-dingir-ra-ra lu2-dingir-ra-sze3 lu2-dingir-ra-szum2 lu2-dingir-ra-szum2-ma lu2-dingir-ra-ta lu2-dingir-ra-ta-ta lu2-dingir-re lu2-dingir-sa6-sa6-ta lu2-dingir-ta lu2-dingir-x lu2-dingir(TAR)-ra lu2-du lu2-du-... lu2-du-du lu2-du-lugal-sze3 lu2-du-mu lu2-du-sze3 lu2-du-u2-du lu2-du-ul lu2-du-x lu2-du-x-tu-x lu2-du10 lu2-du10-du10-ga-sze3 lu2-du10-ga lu2-du10-ga-a lu2-du10-ga-ke4 lu2-du10-ga-la lu2-du10-ga-me lu2-du10-ga-mu lu2-du10-ga-mu-ta lu2-du10-ga-ni lu2-du10-ga-ra lu2-du10-ga-sze3 lu2-du10-ga-ta lu2-du10-ga-x lu2-du10-ge-ta lu2-du10-i3-li2 lu2-du10-me lu2-du10-mi lu2-du10-mu lu2-du10-mu-ta lu2-du10-numun-ba lu2-du10-x lu2-du10-x-... lu2-du11-ga lu2-du11-ga-... lu2-du11-ga-ta lu2-du11-nig2-sa6-ga-ra lu2-du6 lu2-du6-la-ne lu2-du6-lugal-pa-e3 lu2-du6-lugal-pa-e3-a lu2-du6-lugal-pa-e3{ki} lu2-du6-lugal-pa-e3{ki}-esz2 lu2-du6-lugal-pa-e3{ki}-me lu2-du6-lugal-pa-e3{ki}-me-esz2 lu2-du6-lugal-pa-e3{ki}-sze3 lu2-du6-pa-e3{ki} lu2-du6-x-... lu2-dub-... lu2-dub-la2 lu2-dub-la2-me lu2-dub-si-ba-ni lu2-dub-szen lu2-dumu-gi7 lu2-dumu-zi lu2-dumu-zi-da lu2-dur-asar lu2-dur2-bi lu2-dur2-du10 lu2-dur2-du10-ta lu2-e lu2-e-ba-an-sa6 lu2-e-da lu2-e-la lu2-e-ne-sze3 lu2-e-ni lu2-e-zi lu2-e11 lu2-e2 lu2-e2-... lu2-e2-a lu2-e2-a-ka lu2-e2-a-ke4 lu2-e2-a-me lu2-e2-a-na lu2-e2-a-ta lu2-e2-an-ka lu2-e2-an-ka-me lu2-e2-an-ka-ta lu2-e2-an-na lu2-e2-an-na-ta lu2-e2-bi-zu lu2-e2-bil-ga lu2-e2-dagal lu2-e2-dar-a lu2-e2-DU lu2-e2-edin-na lu2-e2-gaba-kur-ra lu2-e2-gal lu2-e2-gal-la lu2-e2-GALAM-du-ta lu2-e2-gi-na lu2-e2-gibil lu2-e2-gibil4-le lu2-e2-gibil4-le-ka lu2-e2-gibil4-x lu2-e2-gu-la lu2-e2-i7(ENGUR-A) lu2-e2-kar-re lu2-e2-kar(TE)-rex(HU) lu2-e2-karx(TE)-re lu2-e2-ki lu2-e2-ki-ba-gar-ra lu2-e2-ku4-ra2-ta lu2-e2-la2 lu2-e2-mah lu2-e2-mah-e lu2-e2-mah-sze3 lu2-e2-ni-gi lu2-e2-ninnu lu2-e2-ninnu-ta lu2-e2-sa6-ga lu2-e2-si-ga lu2-e2-sikil lu2-e2-sukkal lu2-e2-sukud-ra2 lu2-e2-sukud-ra2-ta lu2-e2-x lu2-e2-x-... lu2-e3-a lu2-eb lu2-eb-gal lu2-eb-gal-ke4 lu2-eb-gal-la lu2-eb-gal-me lu2-eb-gal-ra lu2-eb-gal-sze3 lu2-eb-gal-ta lu2-eb-gar-ta lu2-eb-kal-la lu2-eb-la lu2-eb-ta lu2-eb(UR)-gal lu2-edin lu2-en-... lu2-en-...-ta lu2-en-gal lu2-en-lil2-la2 lu2-en-na lu2-en-na-sze3 lu2-en-nu-ga2 lu2-en-nun lu2-en-unu{ki} lu2-en-x lu2-engar lu2-engar-da-ri2 lu2-engar-zi lu2-er3-ra lu2-eridu{ki} lu2-eridu{ki}-ta lu2-erim2 lu2-es3-sa-ka-sze3 lu2-es3-sa-ke4 lu2-es3-sa2 lu2-es3-sa2-ka-ta lu2-es3-sa2-me lu2-es3-sa2-ra lu2-es3-sa2-ta lu2-esz-ge6-ta lu2-esz18-dar lu2-esz18-dar-ta lu2-esz3-gal lu2-esz3-ku3-ga lu2-esz3-sikil lu2-ezem lu2-ezem-... lu2-ezem-ma lu2-EZENxKAR2 lu2-ga lu2-ga-a lu2-ga-a-ka lu2-ga-bi lu2-ga-ga lu2-ga-ka lu2-ga-me lu2-ga-me-ta lu2-ga-mu lu2-ga-mu-ka lu2-ga-mu-sze3 lu2-ga-mu-ta lu2-ga-mu-u lu2-ga-ta lu2-ga-ti-e lu2-ga-x lu2-ga:esz8 lu2-ga2 lu2-ga2-gi-na lu2-ga2-ku4-ra2-ta lu2-ga2-mu lu2-ga2-nun-ta lu2-gaba lu2-gabar lu2-gada lu2-gada-gesz-al lu2-GAN2 lu2-GAN2-gu-la lu2-ganun lu2-gar lu2-gar-...-me lu2-gar3 lu2-gara2-du lu2-gaz-zi lu2-ge6-... lu2-ge6-an-na lu2-ge6-an-na-ta lu2-ge6-ge6 lu2-ge6-par4 lu2-ge6-x lu2-gesz lu2-gesz-bar-e3 lu2-gesz-bar-re-ka lu2-gesz-gi lu2-gesz-gi-sze3 lu2-gesz-hur-e lu2-gesz-i3 lu2-gesz-ku3{ki} lu2-gesz-na lu2-gesz-sza3-la2 lu2-gesz-sze lu2-geszkim-zi lu2-geszkim-zi-da lu2-gesztin lu2-gesztin-a lu2-gesztin-ke4 lu2-gi lu2-gi-... lu2-gi-{d}nin-ur lu2-gi-ab-ki lu2-gi-ab-ki-na-ka lu2-gi-ab-na lu2-gi-di-da lu2-gi-di3-da lu2-gi-gun4 lu2-gi-gun4-me lu2-gi-gun4-na lu2-gi-gun4-sze3 lu2-gi-gun4{ki} lu2-gi-gun4{ki}-ga-ta lu2-gi-muru2 lu2-gi-na lu2-gi-na-ab-tum-bi lu2-gi-na-ab-tum-bi-me lu2-gi-na-ab-tum-ka lu2-gi-na-ka lu2-gi-na-kam lu2-gi-na-ke4-ne lu2-gi-na-me lu2-gi-na-ra lu2-gi-na-sze3 lu2-gi-na-ta lu2-gi-na-x lu2-gi-nina{ki} lu2-gi-x lu2-gi-x-... lu2-gi-x-x lu2-gi-zi lu2-gi4 lu2-gi4-ri2-la lu2-gid2-da lu2-gig-ta lu2-gilgamesx(BIL3.GA.MES)(BIL3-GA) lu2-GIN2 lu2-GIN2-gal lu2-gir-gi-lu lu2-gir-gi-lu{ki}-sze3 lu2-gir-gi4-lu lu2-gir-gi4-lu-ta lu2-gir-gi4-lu{ki} lu2-gir-gi4-lu{ki}-ta lu2-gir-gi4-lu{muszen} lu2-gir2-ka lu2-gir2-nun lu2-gir2-nun-ka lu2-gir2-nun-ke4 lu2-gir2-nun-na lu2-gir2-nun-sze3 lu2-gir2-nun-ta lu2-gir2-nun{ki} lu2-gir2-sig-ga lu2-gir2-su lu2-gir2-su{ki} lu2-gir2-su{ki}-me lu2-gir2-x-... lu2-giri17-dab5 lu2-giri17-zal lu2-giri17-zal-e lu2-giri17-zal-ha-ma-ti lu2-giri17-zal-ka lu2-giri17-zal-kam lu2-giri17-zal-me lu2-giri17-zal-sze3 lu2-giri17-zal-ta lu2-giri17-zal-zal lu2-giri3 lu2-giri3-si-sa2 lu2-girim2 lu2-gu-... lu2-gu-e2 lu2-gu-gu-uz lu2-gu-ka-ke4 lu2-gu-la lu2-gu-la-bi lu2-gu-la-ka lu2-gu-la-ka-ra lu2-gu-la-ke4 lu2-gu-la-ke4-ne lu2-gu-la-ke4-ne-ta lu2-gu-la-ki lu2-gu-la-mu lu2-gu-la-mu-sze3 lu2-gu-la-ra lu2-gu-la-sze3 lu2-gu-la-ta lu2-gu-x lu2-gu-za lu2-gu2 lu2-gu2-ab-ba{ki} lu2-gu2-de3-na lu2-gu2-edin-na lu2-gu2-gal lu2-gu2-na lu2-gu2-ne-sag-ga2 lu2-gu3-de2-a lu2-gu3-de2-a-ka lu2-gu3-de2-a-ra lu2-gu3-de2-a-ta lu2-gu3-de3-a lu2-gu4 lu2-gu4-e lu2-gu7-za-x-a lu2-gul-zi-da lu2-gur4-da lu2-gur4-da-me lu2-gur4-ra lu2-gur4-sza lu2-gur4-ta lu2-gur5-sa6 lu2-gurum2 lu2-gurum2-edin-na-me lu2-HA lu2-ha-bi2-lum lu2-ha-gi4-lu lu2-ha-gi4-lu-ki lu2-ha-ia3 lu2-ha-ma-ma lu2-ha-x lu2-ha-zi lu2-hal-li2 lu2-har lu2-har-sa-ra lu2-HAR{ki} lu2-he2-du7 lu2-he2-du8-a lu2-he2-gal2 lu2-he2-gal2-ka lu2-he2-gal2-ke4 lu2-he2-gal2-sze3 lu2-he2-gal2-ta lu2-he2-x lu2-hi-li lu2-hi-na lu2-hu-... lu2-hu-a lu2-hu-ba lu2-hu-bi2-ma lu2-hu-bu lu2-hu-bu-ne-sze3 lu2-hu-bu-um lu2-hu-bu7{bu} lu2-hu-bu7{bu}-me lu2-hu-bu7{bu}-ne-sze3 lu2-hu-lu lu2-hu-lu-ne-sze3 lu2-hu-nin-SZUL lu2-hu-rim3 lu2-hu-rim3-ta lu2-hu-rim3{ki} lu2-hu-rim3{ki}-ra lu2-hu-rim3{ki}-sze3 lu2-hu-rim3{ki}-ta lu2-hu-ru-ma{ki} lu2-hu-wa-wa lu2-hu-wa-wa-ta lu2-hul-dim2 lu2-hul-dim2-ma lu2-hul-dim2-ma-me lu2-i-szar-pa2-kal lu2-i-zi-in-er3-ra{ki} lu2-i-zi-in-er3-ra{ki}-esz2 lu2-i-zi-in-er3-ra{ki}-me lu2-i-zi-in-er3-ra{ki}-me-esz2 lu2-i3 lu2-i3-bi lu2-i3-di3 lu2-i3-dub lu2-i3-dub-ta lu2-i3-gara2 lu2-i3-gara2-sze3 lu2-i3-gara2-ta lu2-i3-li2 lu2-i3-li2-an-dul3 lu2-i3-li2-bu-u lu2-i3-mu-su lu2-i3-nu-zu lu2-i3-pa3-da lu2-i3-ri2-a lu2-i3-sa6 lu2-i3-si-in lu2-i3-si-in{ki} lu2-i3-si-in{ki}-me lu2-i3-si-in{ki}-me-esz2 lu2-i3-su lu2-i3-x lu2-i3-zu lu2-i3-zu-ke4 lu2-i3-zu-sze3 lu2-i3-zu-ta lu2-i5-gar-sa6-ga lu2-i5-mar-bil3-ga-en lu2-i5-mar-sa6-ga lu2-i7-da lu2-ib lu2-ig-alim lu2-igi lu2-igi-... lu2-igi-ama-sze3 lu2-igi-e3 lu2-igi-gun3 lu2-igi-ma lu2-igi-ma-sze3 lu2-igi-ma-sze3-ka lu2-igi-ma-sze3{ki} lu2-igi-pesz2 lu2-igi-sa-sa-ta lu2-igi-sa6 lu2-igi-sa6-ga lu2-igi-sa6-sa6 lu2-igi-sa6-sa6-e lu2-igi-sa6-sa6-ga lu2-igi-sa6-sa6-ga-ta lu2-igi-sa6-sa6-ka lu2-igi-sa6-sa6-ra lu2-igi-sa6-sa6-ta lu2-igi-sa6-ta lu2-igi-sze3 lu2-igi-ta lu2-igi-x lu2-igi-x-... lu2-igi-x-eb-ta lu2-igi-zu lu2-IL2 lu2-im lu2-im-babbar2 lu2-im-ka lu2-im-ru-a lu2-im-sze3 lu2-in-na-ba lu2-inanna lu2-inim lu2-inim-... lu2-inim-bi-me lu2-inim-du10-ga lu2-inim-gi-na lu2-inim-gi-na-ta lu2-inim-i3-sa6 lu2-inim-i3-sa6-ga lu2-inim-inim lu2-inim-ma lu2-inim-ma-... lu2-inim-ma-ba-me lu2-inim-ma-bi lu2-inim-ma-bi-im lu2-inim-ma-bi-me lu2-inim-ma-bi-me-esz2 lu2-inim-ma-bi-sze3 lu2-inim-ma-ka lu2-inim-ma-kam-me lu2-inim-ma-ke4 lu2-inim-ma-ke4-ne lu2-inim-ma-me lu2-inim-ma-me-esz2 lu2-inim-ma-mu-ne lu2-inim-ma-sze3 lu2-inim-ma-x lu2-inim-me lu2-inim-ni lu2-inim-ni-ka lu2-inim-ni-ta lu2-inim-nig2-sa6-ga lu2-inim-nig2-sa6-ga-ke4 lu2-inim-nig2-sa6-ga-sze3 lu2-inim-nig2-sa6-ga-ta lu2-inim:ma-bi-esz2 lu2-inim(GISZ)-ma-bi-me lu2-iri lu2-iri-... lu2-iri-am3 lu2-iri-bar-ra lu2-iri-da lu2-iri-du lu2-iri-du10-ga-sze3 lu2-iri-KA lu2-iri-ki lu2-iri-ki-ta lu2-iri-la-ta lu2-iri-mu lu2-iri-na lu2-iri-NE lu2-iri-ne lu2-iri-ni lu2-iri-ni-sze3-me lu2-iri-nu-sa6 lu2-iri-sag lu2-iri-sag-ga2 lu2-iri-sag-ga2-sze3 lu2-iri-sag-ke4 lu2-iri-sag-ki lu2-iri-sag-ki-ta lu2-iri-sag-ra lu2-iri-sag-sze3 lu2-iri-sag-ta lu2-iri-sag-ta-ta lu2-iri-sze-ba{ki}-ta lu2-iri-x lu2-iri{ki} lu2-isin2{si} lu2-isin2{si}{ki} lu2-it-ma-um lu2-iti-da lu2-iti-da-ta lu2-ka lu2-KA-... lu2-ka-... lu2-ka-da-a lu2-ka-dim lu2-ka-du7 lu2-ka-gur-sa6-ga lu2-ka-ka lu2-ka-mar-sa6 lu2-ka-mar-sa6-ga lu2-KA-NE-x lu2-KA-ni lu2-ka-sa6-ga lu2-ka-si lu2-ka-si-ke4-ne lu2-KA-sze3 lu2-ka-ta lu2-KA-x lu2-KA-x-x lu2-kal lu2-kal-... lu2-kal-ga lu2-kal-ga-ta lu2-kal-gal2-la lu2-kal-kal-la lu2-kal-la lu2-kal-la-da lu2-kal-la-ka lu2-kal-la-ke4 lu2-kal-la-me lu2-kal-la-mu lu2-kal-la-ra lu2-kal-la-sze3 lu2-kal-la-ta lu2-kal-sa6 lu2-kam lu2-kar-re lu2-kar-zi-da lu2-kar-zi-da-ke4 lu2-kar-zi-da-ta lu2-kar(A-TE)-zi-da lu2-karkar{ki}-me lu2-kasz lu2-kasz-mu lu2-KAxX lu2-KAxX-ka lu2-kesz2 lu2-ki lu2-ki-ag2 lu2-ki-bala lu2-ki-gal-la lu2-ki-gu-la lu2-ki-inim-ma lu2-ki-inim-ma-bi-me lu2-ki-inim-ma-me lu2-ki-inim-ma-me-esz2 lu2-ki-ku3-ga lu2-ki-la2-a lu2-ki-na-ab-du-bi-im lu2-ki-nu-nir-ta lu2-ki-nu-nir{ki} lu2-ki-nu-nir{ki}-ka lu2-ki-nu-nir{ki}-ta lu2-ki-ra lu2-ki-ta lu2-ki-x lu2-kin lu2-kin-sza3-ga lu2-kisal lu2-kisal-bi lu2-kisal-la2 lu2-kisal-me lu2-kisal-ta lu2-kisal-uru11-ku3-ga lu2-kisal(NIR) lu2-KU lu2-KU-a-x lu2-ku-bu lu2-KU-du11-ga-da lu2-KU-gu-la lu2-ku-hu-bu lu2-KU-la lu2-ku-li lu2-ku-ni-da lu2-KU-nu-sa6 lu2-ku-nun-ka lu2-KU-sze3 lu2-KU-ta lu2-ku3-... lu2-ku3-ga lu2-ku3-ga-ni lu2-ku3-ga-ni-ta lu2-ku3-ge lu2-ku3-nun lu2-ku3-nun-ka-ta lu2-ku3-nun-na lu2-ku3-nun-na-ta lu2-ku3-nun-ta lu2-ku3-ta lu2-ku3-ta-du8-a-sze3 lu2-ku3-x-x lu2-ku3-zu lu2-ku3-zu-ta lu2-ku4-la lu2-ku5 lu2-ku5-ka lu2-ku6 lu2-kukku2 lu2-kun lu2-kur lu2-kur-ge6 lu2-kur-ku-ta lu2-kur2 lu2-kur2-re lu2-kux(KWU147)-x lu2-la lu2-la-bi-me lu2-la-ga lu2-la-ga-sza lu2-la2-a lu2-la2-ne lu2-la2-szar-ra lu2-LAGAB-a lu2-LAGARxZA lu2-LAGARxZA-me lu2-lagasz lu2-lagasz-sze3 lu2-lagasz(SZIR-LA-BUR){ki}-ta lu2-lagasz(SZIR-LA){ki} lu2-lagasz{ki} lu2-lagasz{ki}-ke4 lu2-lagasz{ki}-sze3 lu2-lagasz{ki}-ta lu2-lal3 lu2-lal3-a-mu lu2-lal3-sze3 lu2-lal3-ta lu2-lal3-tum2 lu2-lam lu2-lam-lam-ma lu2-lil2-la2 lu2-lu lu2-lu-lu{ki} lu2-lu2 lu2-lu2-... lu2-lu2-ba-ni lu2-lu2-ni lu2-lu2-sa6 lu2-lu2-u3 lu2-lu2-x-sa6 lu2-lugal lu2-lugal-gar-lagar-e lu2-lugal-pa-e3{ki} lu2-luh lu2-lul lu2-lum-i3-dab5 lu2-lum-ma lu2-ma lu2-ma-... lu2-ma-gu-la lu2-ma-IL2 lu2-ma-lam2 lu2-ma-lik lu2-ma-ma lu2-ma-NE-tum lu2-ma-ni lu2-ma-nu-um lu2-ma-ri lu2-ma-ri2 lu2-ma-ri2{ki} lu2-ma-ri2{ki}-ta lu2-ma-ta lu2-ma-x-ke4-ne lu2-ma2 lu2-ma2-... lu2-ma2-a lu2-ma2-ga-na lu2-ma2-gan lu2-ma2-gan-ke4 lu2-ma2-gan-na lu2-ma2-gan(TUM) lu2-ma2-gan{ki} lu2-ma2-gan{ki}-da lu2-ma2-gan{ki}-ke4 lu2-ma2-gan{ki}-sze3 lu2-ma2-gan{ki}-ta lu2-ma2-gin2 lu2-ma2-gu-la lu2-ma2-gu-la-ta lu2-ma2-gur8-... lu2-ma2-gur8-ke4 lu2-ma2-gur8-ra lu2-ma2-gur8-ra-ra lu2-ma2-gur8-ra-ta lu2-ma2-gur8-re lu2-ma2-gur8-re-e lu2-ma2-gur8-re-kam lu2-ma2-gur8-re-me lu2-ma2-gur8-re-ra lu2-ma2-gur8-re-ta lu2-ma2-sag-ka lu2-mah lu2-mah-{d}szara2 lu2-mah-e lu2-mah-me lu2-mah-ra lu2-mah-sag-ub3{ki} lu2-mah-sze3 lu2-mah-ta lu2-mar-sa lu2-mar-sa-me lu2-mar-tu lu2-mar-za lu2-mar-za-ke4 lu2-mar-za-ke4-ne lu2-mas-su lu2-masz-x-x-sze3 lu2-me lu2-me-a lu2-me-an-na lu2-me-din-nun lu2-me-du10-ga lu2-me-du10-ga-ta lu2-me-e3-a lu2-me-ga2 lu2-me-gin7 lu2-me-lam2 lu2-me-lam2-ma-ta lu2-me-lam2-na lu2-me-lam2-ra lu2-me-lam2-sze3 lu2-me-lam2-ta lu2-me-pa:e3 lu2-me-sza4 lu2-me-te-na lu2-me-x-ga lu2-me-x-x lu2-me3 lu2-mu lu2-mu-... lu2-mu-da-ri-ta lu2-mu-ha-me lu2-mu-i3-zu lu2-mu-lah6 lu2-mu-ma-ag2 lu2-mu-me-nin-e lu2-mu-tu lu2-mu-um lu2-mu-usz-ki-in lu2-mu-x lu2-mu-zu lu2-mu10-us2-sa2 lu2-mu13-mu13 lu2-mu7-mu7 lu2-mud lu2-mun lu2-munu3-kul lu2-murgu2-ta lu2-na lu2-na-... lu2-na-ba lu2-na-ba-a lu2-na-ba-an-dah lu2-na-ba-an-du8 lu2-na-ba-kux(LIL) lu2-na-ga2-bar lu2-na-ka lu2-na-kam lu2-na-me lu2-na-mu lu2-na-na lu2-na-na-mu lu2-na-na-ta lu2-na-nam lu2-na-ru2 lu2-na-ru2-a lu2-na-ru2-a-ta lu2-na-ta lu2-na-x-...-x lu2-na-x-ga lu2-na-za-gu7-me lu2-nab lu2-nab3 lu2-naga lu2-nagar-pa-e3 lu2-nagar-pa-e3-ta lu2-nam-... lu2-nam-ha-ni lu2-nam-tar-ra lu2-nam-tar-ra-ta lu2-nam-tar-re lu2-nam-tar-re-ta lu2-nam-x lu2-nam2 lu2-nam2-an-ka lu2-nam2-gal lu2-nam2-mah lu2-nam2-mah-ra lu2-nam2-mah-sze3 lu2-nam2-mah-ta lu2-nam2-x-te lu2-nanga lu2-nanna lu2-ne lu2-ne-ka lu2-NE-na lu2-ne-ne lu2-ne-sze3 lu2-nesag-e lu2-nesag-e-sze3 ...-lu2-ni lu2-NI lu2-ni lu2-ni-... lu2-ni-bad-... lu2-NI-bi lu2-ni-gu4 lu2-ni-hu-se-ge lu2-ni-i3-sa6 lu2-ni-me lu2-ni-mu lu2-ni-mu-ru lu2-ni-mu-zu lu2-ni-te-lu2 lu2-ni-x-ta lu2-ni2-zu lu2-nibru{ki} lu2-nibru{ki}-ki-du10 lu2-nidba-e lu2-nig2 lu2-nig2-{d}ba-ba6 lu2-nig2-{d}ba-ba6{ki} lu2-nig2-ba-ba6 lu2-nig2-da-x lu2-nig2-gal2-la lu2-nig2-gal2-la-ta lu2-nig2-ki-ra lu2-nig2-lagar lu2-nig2-lagar-e lu2-nig2-lagar-e-esz lu2-nig2-lagar-e-ta lu2-NIG2-NI lu2-nig2-sag lu2-nig2-szubur lu2-nig2-u2-rum lu2-nigar lu2-nigar{gar} lu2-nimgir lu2-nimgir-an-ka lu2-nimgir-ke4 lu2-nimgir-ki-ag2 lu2-nimgir-me lu2-nimgir-ra lu2-nimgir-sze3 lu2-nimgir-ta lu2-nin-ga lu2-nin-ga2 lu2-nin-ga2-ka lu2-nin-ga2-sze3 lu2-nin-ga2-ta lu2-nin-gal-ke4 lu2-nin-ma-ta lu2-nin-mu lu2-nin-nu-musz-da-ka-ra lu2-nin-szubur lu2-nin-szubur-ta lu2-nin-ur4-ra lu2-nin-usz lu2-nin9-ga2 lu2-nina-ta lu2-nina{ki} lu2-nina{ki}-ke4 lu2-nina{ki}-sze3 lu2-nina{ki}-sze3-du lu2-nina{ki}-ta lu2-nisaba-me lu2-nisi-ga-sze3 lu2-nu-ur4-x lu2-numun-du10-ga lu2-numun-sa6 lu2-numun-saga lu2-nun lu2-nun-... lu2-pa lu2-pa-e3 lu2-pa-e3-ta lu2-pa-ni lu2-pa3 lu2-pa3-da lu2-pi-ru lu2-ra lu2-ra-ba lu2-ra-ni lu2-ra-pa lu2-re-e-u3 lu2-re-x lu2-ri2-ba-a lu2-ri2-i3-li2 lu2-ru lu2-ru-gu2 lu2-ru-gu2-da lu2-ru-gu2-sze3 lu2-ru-gu2-ta lu2-ru-sze3 lu2-sa-bar-ra lu2-sa-ga lu2-sa-gir11-ra lu2-sa-sza3-ba-ni lu2-sa3-su6 lu2-sa6 lu2-sa6-... lu2-sa6-...-ta lu2-sa6-ga lu2-sa6-ga-a lu2-sa6-ga-bi lu2-sa6-ga-ka lu2-sa6-ga-mu lu2-sa6-ga-mu-ta lu2-sa6-ga-ni lu2-sa6-ga-ra lu2-sa6-ga-sze3 lu2-sa6-ga-ta lu2-sa6-ge-mu-zu lu2-sa6-i3-ba lu2-sa6-i3-dab5 lu2-sa6-i3-su lu2-sa6-i3-su-ta lu2-sa6-i3-zu lu2-sa6-i3-zu-ka lu2-sa6-i3-zu-ta lu2-sa6-mu lu2-sa6-mu-zu lu2-sa6-ni lu2-sa6-ni-x lu2-sa6-ra lu2-sa6-sa6 lu2-sa6-sa6-ga lu2-sa6-sa6-me lu2-sa6-sa6-ta lu2-sa6-ta lu2-sa6-x lu2-sa6-x-UR-ta lu2-sa6-x-x lu2-sag lu2-sag-da lu2-sag-da-sze3 lu2-sag-mu lu2-sag-ub3{ki} lu2-sag-ub5{ki} lu2-saga lu2-saga-e lu2-saga-me lu2-saga-mu lu2-saga-pa-da-du lu2-saga-sze3 lu2-saga-ta lu2-sal-gil-sa lu2-sal4 lu2-si lu2-si-... lu2-si-de3-ta lu2-si-du11-ga lu2-si-gar lu2-si-gu-la lu2-si-ma-num2{ki} lu2-si-sa2 lu2-si-sa2-ka lu2-si-um lu2-si4 lu2-si4-me lu2-si4-mu lu2-si4-si4 lu2-si4-ta lu2-sig lu2-sig-il2-la lu2-sig-la lu2-sig-la2 lu2-SIG7-gu-la lu2-siki-su13 lu2-siki-su13-ta lu2-sikil-me lu2-silim lu2-sipa lu2-sipa-da lu2-sirara3 lu2-sirara6 lu2-siskur2-re lu2-siskur2-re-ta lu2-su-... lu2-su-sin2{ki} lu2-su-ul-nu-ta lu2-su6 lu2-su6-su6 lu2-sukkal lu2-sukkal-... lu2-sukkal-an-dul3 lu2-sukkal-an-ka lu2-sukkal-an-ka-ta lu2-sukkal-an-na lu2-sukkal-an-na-ta lu2-sukkal-di-KA lu2-sukkal-ke4 lu2-sukkal-mah-sze3 lu2-sukkal-mu13-mu13 lu2-sukkal-ta lu2-sukud-ra2 lu2-sukud-ra2-ka-sze3 lu2-sun2-zi lu2-sun2-zi-da lu2-sza-lim lu2-sza-lim-e lu2-sza-lim-ke4 lu2-sza-lim-ma lu2-sza-lim-NI lu2-sza-lim-ra lu2-sza-lim-ta lu2-sza3-ga lu2-sza3-gu lu2-sza3-gu2 lu2-sza3-i3-zu lu2-sza3-la2 lu2-szar-ru-... lu2-szara2 lu2-sze-... lu2-sze-ga2 lu2-sze-szesz lu2-sze3 lu2-szer7 lu2-szer7-da lu2-szer7-da-gal2 lu2-szer7-gal2 lu2-szer7-gal2-ta lu2-szer7-NI lu2-szesz lu2-szesz-... lu2-SZIM lu2-szu-... lu2-szu-ak lu2-szu-ga-lam-ma lu2-szu-gal lu2-szu-gal-ta lu2-szu-ki-na lu2-szu-me-sza4 lu2-szu-nir-ke4 lu2-szu-nir-re lu2-szu-nir-sze3 lu2-szuba-zi lu2-szuba3 lu2-szuba3-unu{ki}-sze3 lu2-szubur lu2-szuku-ra-ke4-ne-sze3 lu2-szul-gi-ra lu2-szum2 lu2-szum2-ma lu2-szuruppak{ki} lu2-ta lu2-ta-a-zi lu2-tab lu2-tab-ba lu2-tab-ba-ni lu2-te-ga lu2-te-x-ta ...-lu2-ti lu2-ti lu2-ti-... lu2-ti-...-mu-zu-ta lu2-ti-da lu2-ti-i3-mu lu2-ti-i3-zu lu2-ti-le-gi-na lu2-ti-ni lu2-ti-ni-mu-zu lu2-ti-ni-mu-zu-ta lu2-ti-ni-zu lu2-ti-ra-asz2-sze3 lu2-ti-sa6 lu2-ti-szar-um lu2-ti-ti lu2-ti-x lu2-tibira lu2-tilla3 lu2-tilla3-ke4 lu2-tir lu2-tu lu2-tu-a lu2-tu-ga lu2-tu-ga-me lu2-tu-ni-um lu2-tu-ni-um{ki} lu2-tu-ni-um{ki}-me-esz2 lu2-tu-ra lu2-tu5-a lu2-tug2 lu2-tuku-sza3-ga lu2-tukul-sze3 lu2-tul2-da lu2-tum-al lu2-tum-ma-al lu2-tum-mu lu2-tum2-mu lu2-tur lu2-tur-... lu2-tur-a lu2-tur-du lu2-tur-ka lu2-tur-tur lu2-tur-tur-a-ta lu2-tur-tur-ra lu2-tur-tur-ra-a lu2-tur-tur-sze3 lu2-tur-tur-ta lu2-tur-x lu2-u18 lu2-u18-am3 lu2-u18-mu lu2-u18-mu-ta lu2-u18-ta ...-lu2-u18-um lu2-u18-um lu2-u18-um-gaba lu2-u18(URU)-um lu2-u2-an-dul3-ta lu2-u2-bi-si4-e lu2-u2-du-ma lu2-u2-gu lu2-u2-me lu2-u2-szim-e lu2-u2-ta lu2-u3 lu2-u3-mu lu2-u3-mu-ke4 lu2-u3-x lu2-u4-sakar lu2-u4-sakar-me lu2-u4-x lu2-u4-x-x lu2-ub5-ku3-ga-me lu2-udu-gal lu2-udu-ku4 lu2-ugula-iri lu2-ukken lu2-ukken-ne2 lu2-ukken-ne2-ta lu2-um lu2-um-ma lu2-um-szi-na lu2-umma{ki} lu2-umma{ki}-da lu2-unu-ga lu2-unu{ki} lu2-unu{ki}-sze3 lu2-unu{ki}-ta lu2-ur lu2-ur-{d}asar lu2-ur-{d}sza-sa-bar-rum lu2-ur-{d}szul-pa-e3 lu2-ur-dingir lu2-ur-e lu2-ur-gal-ta lu2-ur-igi-a lu2-ur-ki-ir lu2-ur-nigar lu2-ur-sag lu2-ur-sag-pa-e3 lu2-ur2-{d}suen lu2-ur2-a-ni lu2-ur2-ra lu2-ur2-ra-ni lu2-ur2-zu lu2-ur3 lu2-ur3-ra lu2-ur3-ra-ni lu2-ur3-ra-ta lu2-ur4-gi4 lu2-ur4-ra lu2-ur4-sza3 lu2-ur4-sza3-ga lu2-ur4-sza3-ga-ke4 lu2-ur4-sza3-ga-sze3 lu2-ur4-sza3-ga-ta lu2-uri5{ki} lu2-uri5{ki}-ma lu2-uru11 lu2-uru11{ki} lu2-uru11{ki}-ke4 lu2-uru11{ki}-me lu2-uru11{ki}-mu lu2-uru11{ki}-ta lu2-uru2{ki} lu2-urua{ki} lu2-us2 lu2-us2-gi-na lu2-us2-sa-ni lu2-us2-sa-ni-me-esz2 lu2-usz-...-szi lu2-usz-gi lu2-usz-gi-na lu2-usz-gi-na-kam lu2-usz-gi-na-ke4 lu2-usz-gi-na-ke4-ne lu2-usz-gi-na-ra lu2-usz-gi-na-sze3 lu2-usz-gi-na-ta lu2-usz-gid2-da lu2-usz-ku3-ga-ke4 lu2-usz-mu lu2-usz-x lu2-usz11-usz11 lu2-uszur lu2-uszur2-bar-ra lu2-uszur2-bar-ra-ka lu2-uszur2-bar-ra-kam lu2-uszur2-bar-ra-ke4 lu2-uszur2-bar-ra-ra lu2-uszur2-ra-ta lu2-uszur4 lu2-uszur4-bar-ra lu2-uszur4-x lu2-wu-ru lu2-x lu2-x-... lu2-x-...-e lu2-x-...-ke4 lu2-x-...-x lu2-x-(x)-x-ta lu2-x-{gesz}x lu2-x-a lu2-x-ab-x lu2-x-amar-ra lu2-x-ba lu2-x-ba-a lu2-x-bi2-tum lu2-x-da lu2-x-du lu2-x-e2 lu2-x-e2-di lu2-x-ga lu2-x-gaba-LAGAB lu2-x-gal lu2-x-gal-sze3 lu2-x-gal2 lu2-x-GAN lu2-x-gi lu2-x-ha lu2-x-ha-ni lu2-x-KA lu2-x-ke4 lu2-x-ki lu2-x-la lu2-x-ma-gu2-ne lu2-x-ma-ne lu2-x-mah lu2-x-me lu2-x-me-la lu2-x-mu lu2-x-mu-gar lu2-x-NE lu2-x-ne lu2-x-NI lu2-x-NI-x lu2-x-nu-... lu2-x-sa6-ga lu2-x-saga lu2-x-si lu2-x-si-x lu2-x-su lu2-x-ta lu2-x-tur lu2-x-u3 lu2-x-x lu2-x-x-bi lu2-x-x-du-la2 lu2-x-x-du3 lu2-x-x-gaba lu2-x-x-i3-sa6 lu2-x-x-i3-x-(x) lu2-x-x-ka lu2-x-x-me-esz2 lu2-x-x-na-ta lu2-x-x-ne-ta lu2-x-x-nun lu2-x-x-ra lu2-x-x-ru lu2-x-x-sa6 lu2-x-x-sze3 lu2-x-x-ta lu2-x-x-x lu2-x-x-x-... lu2-x-x-x-da-ta lu2-x-x-x-ta lu2-x-x-zi-sza3-gal2 lu2-x-za-ab lu2-x-za-ad lu2-x-zi lu2-x{ki} lu2-za lu2-za-i3-sa6 lu2-za-ni lu2-za-su6 lu2-za-su6-ma lu2-za3 lu2-za3-ge-si lu2-zabala lu2-zabala{ki} lu2-zabala{ki}-ka lu2-zabala{ki}-sze3 lu2-zabala{ki}-ta lu2-zabala3 lu2-zabala3{ki} lu2-zabala3{ki}-ta lu2-zabala4{ki} lu2-zabala4{ki}-ta lu2-zar3-ra lu2-zi lu2-zi-... lu2-zi-AB lu2-zi-da lu2-zi-gam-ma lu2-zi-in-i3-zu lu2-zi-mu lu2-zi-na-ta lu2-ZI&ZI lu2-zu lu2-zu-mu lu2-zu-nam lu2-zu-ta lu2-zu-x lu2(LUGAL) lu2(LUGAL)-bala-sa6-ga lu2(LUGAL)-sa6-i3-zu lu2(NI) LU2&LU2 LU2&LU2-u2-ra LU2xGA2 lu3 ...-lu5 lu5 lu5-... lu5-a lu5-am3 lu5-asz lu5-bu lu5-dag-pa-lu5 lu5-du lu5-ha lu5-ha-um lu5-ka-ni-la-ba-ki ...-lu5-la lu5-la lu5-la-a-ni-zu lu5-la-ta lu5-la2 lu5-lu5 lu5-lu5-a lu5-lu5-du3-ta lu5-lu5-ka-ta lu5-lu5-ke4 lu5-lu5-mu lu5-lu5-mu-ka-sze3 lu5-lu5-mu-ta lu5-lu5-ne2 lu5-lu5-ni lu5-lu5-ni-ta lu5-lu5-sa6-ga ...-lu5-lu5-ta lu5-lu5-ta lu5-lu5-x ...-lu5-ma-x-zi lu5-szu-um ...-lu5-ta lu5-u2 lu5-u2-ga lu5-u2-gu lu5-u2-kam lu5-u2-lu5 lu5-u2-lu5-ra lu5-u2-mu lu5-u2-x ...-lu5-UR lu5-ur2-ma lu5-x lu5-x-... lu5-x-ta lu5-zi lu5-zi-la lu5-zi-la2 lu5-zi-me lu5-zi-ta lu5-zu ...-lugal LUGAL lugal lugal-... lugal-...-a lugal-...-ab-x lugal-...-al lugal-...-ba-a-tum2 lugal-...-bi-... lugal-...-du lugal-...-e lugal-...-gar-x lugal-...-gi lugal-...-giri3 lugal-...-me3 lugal-...-mu lugal-...-mu-ba-zi lugal-...-na lugal-...-ra lugal-...-re-ta lugal-...-sza3-ga-du11 lugal-...-sze3 lugal-...-SZUL-sze3 lugal-...-ta lugal-...-x lugal-...-x-... lugal-...-x-sze3 lugal-...-x-x lugal-...-zi-x lugal-(x) lugal-(x)-nu-banda3 lugal-{d}... lugal-{d}...-da lugal-{d}ab-ba lugal-{d}alla-pa-e3 lugal-{d}amar-{d}suen lugal-{d}anzu{muszen} lugal-{d}anzu2 lugal-{d}anzu2{muszen} lugal-{d}ba lugal-{d}ba-ba6 lugal-{d}da-mu lugal-{d}dumu-zi lugal-{d}EN-... lugal-{d}en-ki lugal-{d}en-ki-ke4 lugal-{d}en-ki-ta lugal-{d}en-lil2 lugal-{d}gesz-bar-e3 lugal-{d}gesz-bar-e3-ta lugal-{d}igi-ma-sze3 lugal-{d}inanna lugal-{d}iszkur lugal-{d}isztaran lugal-{d}isztaran-ke4 lugal-{d}isztaran-sze3 lugal-{d}isztaran-ta lugal-{d}isztaran(DI-KA) lugal-{d}isztaran(KA) lugal-{d}lamma lugal-{d}lamma-mu lugal-{d}li9-si4 lugal-{d}na-ru2-a lugal-{d}na-ru2-a-sze3 lugal-{d}nagar-pa-e3 lugal-{d}nam2 lugal-{d}nam2-an-ka lugal-{d}nanna lugal-{d}nansze lugal-{d}nin-dar-a lugal-{d}nin-gir2-su lugal-{d}nin-HI-... lugal-{d}nin-szubur lugal-{d}nin-szubur-ta lugal-{d}nin-szubur-x lugal-{d}nin-ur3-ra lugal-{d}nin-ur4-ra lugal-{d}nisaba lugal-{d}pa-e3-ta lugal-{d}pirig3-ta lugal-{d}sag-x lugal-{d}sipa-kalam-ma lugal-{d}suen lugal-{d}suen-ka lugal-{d}suen-ta lugal-{d}suen{ki} lugal-{d}szara2 lugal-{d}szara2-ta lugal-{d}szu-mah lugal-{d}szul-gi lugal-{d}szul-gi-sze3 lugal-{d}szul-gi-ta lugal-{d}ub-da lugal-{d}utu lugal-{d}utu-lu2 lugal-{d}utu-me lugal-{d}utu-ni-me lugal-{d}utu-ta lugal-{d}x lugal-{d}x-... lugal-{d}x-x-ta lugal-{gesz}... lugal-{gesz}apin lugal-{gesz}apin-du10 lugal-{gesz}dur2-AN lugal-{gesz}gigir lugal-{gesz}gigir-e lugal-{gesz}gigir-gigir-re lugal-{gesz}gigir-ne lugal-{gesz}gigir-ra lugal-{gesz}gigir-re lugal-{gesz}gigir-re-me lugal-{gesz}gigir-re-sze3 lugal-{gesz}gigir-re-ta lugal-{gesz}gigir-rex(HU) lugal-{gesz}gigir-ta lugal-{gesz}kin2-e lugal-{gesz}kiri6 lugal-{gesz}kiri6-ka lugal-{gesz}kiri6-sze3 lugal-{gesz}kiri6-ta lugal-{gesz}tukul lugal-{gesz}tukul-zi lugal-{gesz}x lugal-{gi}gigir lugal-{gi}kiri6 lugal-1(szargal){gal} lugal-a lugal-a-... lugal-a-a lugal-a-a-mu lugal-a-ad-da lugal-a-ba lugal-a-ba-an-sa6 lugal-a-ba-gara2 lugal-a-gi4-a lugal-a-hu-ni lugal-a-i3-sa6 lugal-a-kam lugal-a-ke4-ne-sze3 lugal-a-ki lugal-a-kisal-ki lugal-a-ma-asz lugal-a-ma-ru lugal-a-ma-ru-ta lugal-a-ma-ti lugal-a-ma-ti-sze3 lugal-a-mu lugal-a-mu-... lugal-a-ne-e lugal-a-ni lugal-a-ni-ir lugal-a-ni-sa6 lugal-a-ni-sa6-mu lugal-a-ni-sa6-sze3 lugal-a-ni-sa6-ta lugal-a-ni-sze3 lugal-a-sze3 lugal-a-tu5 lugal-a-tu5-a lugal-a-zi-da lugal-a-zi-da-ta lugal-a-zu lugal-a2 lugal-a2-... lugal-a2-BAD lugal-a2-da-sze3 lugal-a2-dah lugal-a2-ga lugal-a2-ga2 lugal-a2-gal2 lugal-a2-ki-ti-sze3 lugal-a2-mah lugal-a2-mu lugal-a2-ni lugal-a2-x lugal-a2-x-da lugal-a2-zi lugal-a2-zi-da lugal-a2-zi-da-e lugal-a2-zi-da-ka lugal-a2-zi-da-ke4 lugal-a2-zi-da-ke4-ta lugal-a2-zi-da-sze3 lugal-a2-zi-da-ta lugal-a2(DA)-zi-da-ta lugal-AB lugal-ab-ba lugal-ab-ba-iri lugal-ab-ba-me lugal-ab-ba-mu lugal-ab-ba-sze3 lugal-ab-ba-ta lugal-ab-ba-um lugal-ab-ba-x lugal-ab-e3 lugal-ab2-ga-gal2 lugal-ABxX{ki}-sze3 lugal-abzu-ta lugal-abzu-ta-sze3 lugal-ad lugal-ad-al-ra-ni lugal-ad-da lugal-ad-da-ke4 lugal-ad-da-ri-ka lugal-ad-da-sze3 lugal-ad2-gal lugal-aga lugal-agrig-... lugal-agrig-zi lugal-agrig-zi-da lugal-agrig-zi-ta lugal-al lugal-al-luh lugal-alan lugal-am-gal lugal-am3 lugal-ama-na lugal-amar-... lugal-amar-e lugal-amar-gal lugal-amar-ku3 lugal-amar-ku3-ga-ta lugal-amar-ku3-me lugal-amar-ku3-ra lugal-amar-ku3-sze3 lugal-amar-ku3-ta lugal-amar-ku3-zu lugal-amar-ku5 lugal-amar-szub lugal-amar-x lugal-an lugal-an-da lugal-an-dul3 lugal-an-e lugal-an-ki lugal-an-ku3-ge lugal-an-na lugal-an-na-ab-tum2 lugal-an-na-ab-tum2-e lugal-an-na-ab-tum2-ta lugal-an-na-an-da lugal-an-na-du lugal-an-na-ni lugal-an-na-ta lugal-an-na-tum lugal-an-na-tum2 lugal-an-na-tum2-sze3 lugal-an-na-tum2-ta lugal-an-ne2 lugal-an-ne2-... lugal-an-ne2-ba-du lugal-an-ne2-ba-du7 lugal-an-ne2-ka lugal-an-ne2-ke4 lugal-an-ne2-si lugal-an-ne2-sze3 lugal-an-ne2-ta lugal-AN-x lugal-an-zu-ta lugal-anzu lugal-anzu{muszen} lugal-anzu2 lugal-anzu2{muszen} lugal-anzu2{muszen}-sze3 lugal-anzu2{muszen}-ta lugal-anzu2{muszen}{ki} lugal-arhusz-su3-me lugal-asila3 lugal-asz-... lugal-asz-ni lugal-asz-sze3-mar-a lugal-asz-szur6 lugal-ba lugal-ba-... lugal-ba-ab-e3 lugal-ba-an-sa6 lugal-ba-da lugal-ba-du10 lugal-ba-dub lugal-ba-gara2 lugal-ba-ra-ab-e3 lugal-ba-ra-ab-ta-e3 lugal-ba-ra-e3 lugal-ba-ra-e3(UD) lugal-ba-sa6 lugal-ba-sa6-ta lugal-ba-ta lugal-ba-ta-ab-e3 lugal-ba-ta-ab-e3-sze3 lugal-ba-ta-ab-pa-e3 lugal-ba-ta-e3 lugal-ba-ta-e3-a lugal-ba-ta-e3-sze3 lugal-ba-ta-pa-e3 lugal-ba-ta-ra-e3-a lugal-ba-tuku lugal-ba-x lugal-ba-zi-ge lugal-ba-zi-gin7 lugal-ba2-ra-ab-e3 lugal-bad3 lugal-bad3-da lugal-bad3-iri-na lugal-bad3-iri-na-ka lugal-bad3-me lugal-bad3-ta lugal-bad3{ki} lugal-bala lugal-bala-du lugal-bala-sa6-ga lugal-bala-sa6-ga-ta lugal-bala-sa6-sa6-ta lugal-bala-saga lugal-bala-saga-ta lugal-banda3 lugal-banda3-... lugal-banda3-sze3 lugal-banda3-x lugal-banda3{da} lugal-banda3{da}-ta lugal-bar-su lugal-bar-su2 lugal-bar-su2-sze3 lugal-bara2 lugal-bara2-... lugal-bara2-ge-si lugal-bara2-ge-si-ta lugal-bara2-si-ga lugal-bara2-za-asz lugal-BI lugal-bi lugal-bi-... lugal-bi-gin7-du lugal-bi-gin7-du-ka lugal-bi-gin7-du-sze3 lugal-bi-NE-sze3 lugal-bi-palil-ka lugal-bi-sze3 lugal-bi-ta lugal-bi-zu lugal-bil2-lum-ma lugal-bu-... lugal-bu3-NE lugal-bu3-ne-x lugal-buru14 lugal-da lugal-da-... lugal-da-ab-zu lugal-da-ba lugal-da-ba-an lugal-da-ba-an-me-esz2 lugal-da-da lugal-da-du10 lugal-da-e lugal-da-ga lugal-da-ga-an lugal-da-ga-ta lugal-da-GAN2-{d}nanna lugal-da-me lugal-da-nir-gal2 lugal-da-szub lugal-da-x-sze3 lugal-da-x-x lugal-da5 lugal-da5-ba-an lugal-dab-du10 lugal-dab5 lugal-dab6-ba-an lugal-dab6-ba-an-ra lugal-dag lugal-dalla lugal-dalla-ke4-ne-ka lugal-dalla-mu lugal-dalla-ta lugal-dam lugal-dam-gar3 lugal-dam-ta lugal-di-de3 lugal-di-ku5 lugal-di-ku5-a lugal-di-ku5-ra lugal-di-ku5-sze3 lugal-di-ku5-zi lugal-din-x lugal-dingir lugal-dingir-ba-zi lugal-dingir-ba-zi-x lugal-dingir-ga2 lugal-dingir-mu lugal-dingir-mu-ta lugal-dingir-ni lugal-dingir-ra lugal-dingir-ra-ta lugal-dingir-re-KA lugal-dingir-tesz2-{d}lamma lugal-du lugal-du-... lugal-du-du lugal-du-x lugal-du10 lugal-du10-... lugal-du10-ga lugal-du10-ga-ni lugal-du10-ga-ta lugal-du10-nun lugal-du10-ur3-re lugal-du10(AB2)-ga-gal2 lugal-du11-ga lugal-du11-ga-na lugal-du11-ge lugal-du11-ge-du7 lugal-du11-nig2-bi lugal-du6-... lugal-du6-ku3-ta lugal-du6-ta lugal-dub lugal-dub-la2 lugal-dub-la2-e lugal-dub-la2-ra lugal-dub-la2-ta lugal-dub-sar lugal-dub-szen lugal-dub-x lugal-dub-zu lugal-dug-gal2 lugal-duh lugal-dul3 lugal-dumu-gi7 lugal-dumu-gi7-sze3 lugal-dumu-gi7-ta lugal-dumu-ze2 lugal-dumu-zi lugal-dun-kal lugal-dur2-du10 lugal-dur2-du10-da lugal-dur2-du10-e lugal-dur2-du10-ga-sze3 lugal-dur2-du10-ta lugal-dur2-gar-re lugal-dur2(MA)-du10 lugal-dur3{ur3} lugal-dur9{ur3}-re lugal-e lugal-e-... lugal-e-a2-na lugal-e-a2-na-ke4 lugal-e-ba-... lugal-e-ba-an-sa6 lugal-e-ba-an-sa6-e lugal-e-ba-an-sa6-ke4 lugal-e-ba-an-sa6-ra lugal-e-ba-an-sa6-sze3 lugal-e-ba-an-sa6-ta lugal-e-ba-sa6 lugal-e-ba-sa6-ta lugal-e-da-ni lugal-e-du3-bar7-ra lugal-e-gar-ra lugal-e-gi-si lugal-e-gir2-ta lugal-e-i3-zu lugal-e-i3-zu-me lugal-e-in-zu lugal-e-ma-an-du11 lugal-e-mah-e lugal-e-mah-e-ta lugal-e-szim lugal-e-ta lugal-e11-e lugal-e2 lugal-e2-... lugal-e2-ba-an-sa6 lugal-e2-da lugal-e2-e-si lugal-e2-gal-e-si lugal-e2-gaz lugal-e2-gibil4-ta lugal-e2-gid2-e lugal-e2-hi-li lugal-e2-kar lugal-e2-mah lugal-e2-mah-e lugal-e2-mah-e-ka lugal-e2-mah-e-ke4 lugal-e2-mah-e-me lugal-e2-mah-e-sze3 lugal-e2-mah-e-ta lugal-e2-mah-e-x lugal-e2-mah-ta lugal-e2-mah-x lugal-e2-mu lugal-e2-ni-gi lugal-e2-ninnu lugal-e2-saga lugal-e2-sza3-kusz2 lugal-e2-sze3 lugal-e2-x lugal-e2-x-e lugal-e2-x-mah-e lugal-e2-x-x lugal-e2-zi lugal-e3 lugal-eb-gal lugal-eb2-gu-ul lugal-edin-na-ka lugal-en-... lugal-en-ka lugal-en-kusz2 lugal-en-na lugal-en-nu lugal-en-nu-i3-sa6 lugal-en-nu-ka-ke4-ne-ka lugal-en-nu-ka-ke4-ne-ta lugal-en-nu-ka-ra lugal-en-nun lugal-en-nun-ga2 lugal-en-nun-ta lugal-en-sag lugal-en-u3-tu lugal-en-x lugal-en3-tar-su3 lugal-engar lugal-engar-du10 lugal-engar-du10-ra lugal-engar-du10-ta lugal-engar-du8 lugal-engar-e lugal-engar-ke4 lugal-engar-ra lugal-engar-sze3 lugal-engar-ta lugal-engar-x-ta lugal-engar-zi lugal-engur-da lugal-engur-ra lugal-enku lugal-er3-... lugal-er3-ra lugal-eridu{ki} lugal-eridu{ki}-ke4 lugal-eridu{ki}-sze3 lugal-erim2 lugal-erin-zu lugal-erin2 lugal-erin2-ne-... lugal-erin2-sze3 lugal-erin2-ta lugal-esz2-mah lugal-esz3-e lugal-esz3-e-ta lugal-esz3-ku3-x lugal-esz3-si lugal-eur-bi2-lum{ki} lugal-ezem lugal-ezem-am3 lugal-ezem-dah lugal-ezem-durunx(KU.KU) lugal-ezem-e lugal-ezem-ka lugal-ezem-ka-ta lugal-ezem-ke4 lugal-ezem-ma lugal-ezem-me lugal-ezem-ra lugal-ezem-sze3 lugal-ezem-ta lugal-ezem-x lugal-EZENxX lugal-ga lugal-ga-hu lugal-ga-mu lugal-ga-ni-ta lugal-ga-ti-e-ki-ag2 lugal-ga-x lugal-ga2 lugal-ga2-i3-gi lugal-ga2-i3-sa6 lugal-ga2-kam lugal-ga2-ni lugal-ga2-tum3-du10 lugal-gab2-la2 lugal-gaba lugal-gaba-... lugal-gaba-e11 lugal-gaba-ka lugal-gaba-ke4 lugal-gaba-me lugal-gaba-ta lugal-gaba-x lugal-gaba-x-... lugal-gag-mah lugal-gag-ru lugal-gal-gu lugal-gal-la lugal-gal-zi lugal-gal-zu lugal-GAM-x-x lugal-GAN2-gi lugal-GAN2-ki-sze3 lugal-GAN2-x lugal-GAN2-zi lugal-GAN2-zi-da lugal-geme2-ta lugal-gesz lugal-gesz-... lugal-gesz-bar-x lugal-gesz-du lugal-gesz-dur2-re lugal-gesz-hur-e lugal-gesz-hur-e-ta lugal-gesz-hur-re lugal-gesz-i3 lugal-gesz-i3-sa6 lugal-gesz-luh lugal-gesz-mi-szim lugal-gesz-munu4 lugal-gesz-te-e lugal-gesz-uszur4 lugal-geszkim lugal-geszkim-ta lugal-geszkim-ti lugal-geszkim-zi lugal-geszkim-zi-e lugal-geszkim-zi-ta lugal-geszx(USZxKUR){gesz} lugal-gi-... lugal-gi-gi-ka lugal-gi-na lugal-gi4-sze3 lugal-gi7 lugal-gid2-da-ta lugal-gilgamesx(BIL3.GA.MES) lugal-gin7 lugal-gir-sze3 lugal-gir2-nun lugal-GIR2@g-gal lugal-giri17-zal lugal-giri3 lugal-gu lugal-gu-la lugal-gu-la-ta lugal-gu-ta lugal-gu2 lugal-gu2-du10 lugal-gu2-e lugal-gu2-en lugal-gu2-en-e lugal-gu2-en-e-ta lugal-gu2-en-ne2 lugal-gu2-gal lugal-gu2-gal-ra lugal-gu2-gal-ta lugal-gu2-KU lugal-gu2-tuku lugal-gu3-de2 lugal-gu3-de2-a lugal-gu4 lugal-gu4-e lugal-gu4-e-me lugal-gu4-e-ra lugal-gu4-e-ta lugal-gu4-en-e lugal-gu4-mah lugal-gu4-mah-me lugal-gu4-sza lugal-gu4-x lugal-gub-ba-ni lugal-gub-ba-ni-du10-mu lugal-gub-ba-ni-e lugal-gub-ba-ni-sze3 lugal-gub-ba-ni-ta lugal-gub-ba-x lugal-gun3 lugal-gur-ra lugal-gur4 lugal-gur4-sze3 lugal-gur8 lugal-gurum2 lugal-gurum2-... lugal-guzza lugal-ha-ma-na lugal-ha-ma-ti lugal-ha-ma-ti-lu2-sza3-ta lugal-ha-ma-ti-sze3 lugal-ha-ma-ti-ta lugal-ha-za3 lugal-HAR lugal-HAR-e lugal-HAR-e2 lugal-HAR-ma lugal-HAR-ta lugal-HAR-zu-zu-u4-iri-ma lugal-he2 lugal-he2-a lugal-he2-al lugal-he2-du7 lugal-he2-gal2 lugal-he2-gal2-a lugal-he2-gal2-asz lugal-he2-gal2-e lugal-he2-gal2-la lugal-he2-gal2-ra lugal-he2-gal2-sze3 lugal-he2-gal2-ta lugal-he2-gu-ul lugal-he2-nun lugal-he2-sa6 lugal-he2-x-x-x lugal-hi-li lugal-hi-li-an-ki lugal-hi-li-an-na lugal-hi-li-me lugal-hi-li-ta lugal-hi-li-x lugal-HIxDISZ-tar-ra lugal-hu-x-zi lugal-hur-re-e lugal-husz lugal-i-in-tum lugal-i-ti lugal-i-ti-mu lugal-i-ti-sze3 lugal-i3-... lugal-i3-bi2-la lugal-i3-bi2-la-ra lugal-i3-de6 lugal-i3-di3 lugal-i3-di3-da lugal-i3-di3-sze3 lugal-i3-di3-ta lugal-i3-li2 lugal-i3-li2-szu lugal-i3-mah lugal-i3-mah-ta lugal-i3-pa3(RU) lugal-i3-sa6 lugal-i3-sa6-ga lugal-i3-sa6-mu lugal-i3-sa6-ta lugal-i3-sa6-x lugal-i3-ti lugal-i3-zu lugal-i3-zu-ke4 lugal-i7-da lugal-i7-ru lugal-ib2-szum2 lugal-ib2-ta-e3 lugal-ibila lugal-ibila-ta lugal-ig-gal lugal-ig-gal2 lugal-ig-iri lugal-ig-ka lugal-ig-kusz2 lugal-igi lugal-igi-... lugal-igi-alim lugal-igi-alim-ta lugal-igi-babbar lugal-igi-du8 lugal-igi-e2-mah-sze3 lugal-igi-husz lugal-igi-husz-e lugal-igi-husz-me lugal-igi-husz-sza lugal-igi-husz-sze3 lugal-igi-husz-ta lugal-igi-lu5 lugal-igi-me lugal-igi-mu-gal2 lugal-igi-ne lugal-igi-nin lugal-igi-sa6 lugal-igi-sa6-sa6 lugal-igi-sa6-sa6-ga-ta lugal-igi-sa6-sa6-ta lugal-igi-sze3 lugal-igi-ta lugal-igi-tur lugal-igi-x lugal-im lugal-im-... lugal-im-IL2 lugal-im-nun lugal-im-nun-e lugal-im-nun-ne2 lugal-im-nun-ta lugal-im-ri-a lugal-im-ru lugal-im-ru-a lugal-im-ru-a-ke4 lugal-im-ru-a-me lugal-im-ru-a-ra lugal-im-ru-a-sze3 lugal-im-ru-a-ta lugal-im-tak4 lugal-im-x lugal-im-zu lugal-im-zu-sze3 lugal-in-na-be2 lugal-in-nu-tuku lugal-in-pa3 lugal-in-x lugal-in-x-NE-x lugal-inim lugal-inim-... lugal-inim-da lugal-inim-du10 lugal-inim-du10-e lugal-inim-du10-ga lugal-inim-du10-ga-sze3 lugal-inim-du11-ga lugal-inim-e lugal-inim-gi lugal-inim-gi-na lugal-inim-gi-na-da lugal-inim-gi-na-ka lugal-inim-gi-na-ka-ra lugal-inim-gi-na-ka-ta lugal-inim-gi-na-ke4 lugal-inim-gi-na-me lugal-inim-gi-na-me-esz2 lugal-inim-gi-na-ra lugal-inim-gi-na-sze3 lugal-inim-gi-na-ta lugal-inim-ke4 lugal-inim-ma lugal-inim-ma-ni-zi lugal-inim-sze3 lugal-inim-x lugal-inim-x-x-sze3 lugal-inim-zi lugal-inim-zi-da lugal-ir-nun lugal-iri lugal-iri-... lugal-iri-da lugal-iri-da-me lugal-iri-da-sze3 lugal-iri-da-ta lugal-iri-lal3 lugal-iri-mu lugal-iri-na lugal-iri-ni lugal-iri-ni-sze3 lugal-iri-ni-sze3-ta lugal-iri-sag lugal-iri-sag-ga2 lugal-iri-sze3 lugal-iri-ta-e3 lugal-iri-x lugal-iti lugal-iti-da lugal-iti-da-... lugal-iti-da-ka lugal-iti-da-ke4 lugal-iti-da-me lugal-iti-da-ra lugal-iti-da-sze3 lugal-iti-da-ta lugal-iti(SZA3)-da-sze3 lugal-iti(UD)-da ...-lugal-ka lugal-KA lugal-ka lugal-ka-... lugal-ka-a lugal-ka-bi lugal-ka-da lugal-KA-gi-na lugal-ka-gu4 lugal-ka-ke4 lugal-ka-ke4-ne lugal-ka-ku3-x lugal-ka-ni lugal-ka-ni-ib lugal-ka-re lugal-ka-sa-NE lugal-ka-sa6 lugal-ka-sze3 lugal-ka-ta lugal-kal lugal-kal-ga lugal-kal-gal2 lugal-kal-la lugal-kal-la-ta lugal-kalam lugal-kalam-ka-ta lugal-kam lugal-kam-me lugal-kam-ni lugal-kam-ta lugal-kar-e lugal-kar-re lugal-kar-re-me lugal-kar-re-sze3 lugal-kar-re-ta lugal-kar-x lugal-kar-zi-da lugal-karx(TE)-re lugal-karx(TE)-rex(HU) lugal-kas4-bi lugal-kas4-e lugal-KAxX-NE lugal-ke4 lugal-ke4-ne lugal-ke4-ne-ka lugal-ke4-ne-sze3 lugal-ki lugal-ki-... lugal-ki-ag2 lugal-ki-ag2-mu lugal-ki-ag2-ta lugal-ki-gal lugal-ki-gal-la lugal-ki-gal-la-ta lugal-ki-gal-sze3 lugal-ki-gid2 lugal-ki-gub-ni lugal-ki-ni lugal-ki-sal lugal-ki-si-sa2 lugal-ki-sur-ra-ka lugal-ki-x lugal-kin-gi4-a lugal-kiri6 lugal-kisal lugal-kisal-ba-e lugal-kisal-e-si lugal-kisal-me lugal-kisal-ta lugal-kisig2-ki-e lugal-KU lugal-KU-... lugal-ku-bu lugal-KU-kam lugal-ku-li lugal-KU-sze3 lugal-KU-ta lugal-KU-x lugal-ku3 lugal-ku3-... lugal-ku3-a-ni lugal-ku3-amar lugal-ku3-ba-gur lugal-ku3-ba-ka lugal-ku3-ba-mu lugal-ku3-bi lugal-ku3-ga lugal-ku3-ga-ni lugal-ku3-ga-ni-ka lugal-ku3-ga-ni-ta lugal-ku3-ga-ta lugal-ku3-ge lugal-ku3-mah lugal-ku3-sze3 lugal-ku3-x lugal-ku3-zu lugal-ku3-zu-e lugal-ku3-zu-ka lugal-ku3-zu-ke4 lugal-ku3-zu-sze3 lugal-ku3-zu-ta lugal-ku4-ra lugal-ku5-da-mu lugal-kul-aba4-ta lugal-kum-si-ni lugal-kun lugal-kun5 lugal-kur lugal-kur-bi lugal-kur-gu2-gu2 lugal-kur-gu2-na lugal-kur-gu2-x lugal-kur-x lugal-kux(KWU147)-ra lugal-kux(KWU636)-ra lugal-la lugal-la-... lugal-la-asz lugal-la-ba lugal-la-e-si lugal-la-gal2 lugal-la-kam lugal-la-zi lugal-la{ki} lugal-la2 lugal-la2-a lugal-la2-dingir lugal-la2-gin7 lugal-la2-na lugal-la2-x lugal-lagar-re lugal-lagasz{ki} lugal-lal3 lugal-lam-ta lugal-lu-bu lugal-lu-ni lugal-lu-ti lugal-lu2-... lugal-lu2-du10 lugal-lu2-du10-ga lugal-lu2-eb lugal-lu2-igi-sa6-sa6 lugal-lu2-ni lugal-lu2-ni-gu4 lugal-lu2-ni-ke4 lugal-lu2-sa6 lugal-lu2-sa6-ga lugal-lu2-sa6-ga-ta lugal-lu2-sa6-sa6 lugal-lu2-sa6-sa6-ga lugal-lu2-sa6-sa6-sze3 lugal-lu2-sa6-sa6-ta lugal-lu2-sa6-ta lugal-lu2-x lugal-lu2-x-ba lugal-lu5-me lugal-lugal-ne lugal-lugal-nu lugal-ma lugal-ma-bi lugal-ma-du10 lugal-ma-ku5 lugal-ma-ra-ab-e3 lugal-ma2 lugal-ma2-... lugal-ma2-gan-x lugal-ma2-gan{ki} lugal-ma2-gar3-dar lugal-ma2-gur8 lugal-ma2-gur8-mah lugal-ma2-gur8-ra lugal-ma2-gur8-re lugal-ma2-gur8-re-ka lugal-ma2-gur8-re-ke4 lugal-ma2-gur8-re-ra lugal-ma2-gur8-re-sze3 lugal-ma2-gur8-re-ta lugal-ma2-gur8-rex(HU) lugal-ma2-gur8-rex(HU)-e lugal-ma2-gur8-rex(HU)-ta lugal-ma2-gur8-ta lugal-ma2-gur8(HAR)-re lugal-ma2-ma2-gur8-re lugal-ma2-x lugal-mah lugal-mah-... lugal-mah-{d}szara2 lugal-mah-ta lugal-mah-x lugal-mar-du2 lugal-mar-tu lugal-mar-tug2 lugal-mar-ur5-ri lugal-mas-su lugal-mas-su-sze3 lugal-mas-su-ta lugal-mas-su2 lugal-mas-su2-ta lugal-masz-... lugal-masz-da3 lugal-masz-ku lugal-maszkim-x lugal-me lugal-me-... lugal-me-a lugal-me-a-ke4 lugal-me-a-me lugal-me-a-pa lugal-me-a-sze3 lugal-me-a-ta lugal-me-du10-ga lugal-me-du10-ga-ke4 lugal-me-du10-ga-ta lugal-me-du10-x lugal-me-e11-a lugal-me-e3 lugal-me-e3-a lugal-me-e3-a-ta lugal-me-e3-sze3 lugal-me-esz2 lugal-me-KA lugal-me-lam2 lugal-me-lam2-a-sze3 lugal-me-lam2-e lugal-me-lam2-ke4 lugal-me-lam2-me lugal-me-lam2-ra lugal-me-lam2-ta lugal-me-li9 lugal-me-mah lugal-me-na lugal-me-sze3 lugal-me-te-na lugal-me-u-u4 lugal-me-x-a lugal-me(LAL)-a lugal-me3 lugal-me3-a lugal-me3-ka lugal-me3-ka-am3 lugal-me3-ke4 lugal-me3-me-a lugal-me3-ra lugal-me3-sze3 lugal-me3-ta lugal-mes lugal-mes-e lugal-mes-ta lugal-mes-zu lugal-mu lugal-mu-... lugal-mu-ag2 lugal-mu-ba-zi-ge lugal-mu-ba-zi-ge-ta lugal-mu-da lugal-mu-da-me lugal-mu-dah lugal-mu-dah-ta lugal-mu-dim2 lugal-mu-i3-zi lugal-mu-i3-zu lugal-mu-ma-ag2 lugal-mu-ma-ag2-ra lugal-mu-ma-ag2-ta lugal-mu-ma-ag2-ta-asz lugal-mu-ma-an-ag2 lugal-mu-ma-an-ag2-ta lugal-mu-ma-gi4 lugal-mu-ma-tum lugal-mu-ni lugal-mu-ni-zu lugal-mu-ra lugal-mu-szi-gur lugal-mu-ta lugal-mu-x lugal-mu-x-x lugal-mu-zu-da lugal-mu-zu-da-ra lugal-mu10-us2-sa lugal-mu10-us2-sa2 lugal-mudra5 lugal-mudra5-ta lugal-mudra5{ra} lugal-mug lugal-mug(ASZ-NI) lugal-muru13-en-e lugal-musz-gal lugal-musz-husz lugal-musz-x lugal-na lugal-na-ba-gub lugal-na-du lugal-na-me lugal-na-ta lugal-na-tum2 lugal-na4 lugal-na4-a lugal-nam-... lugal-nam-bi lugal-nam-gu2 lugal-nam-iri-na lugal-nam-ma-zu lugal-nam-mah lugal-nam-mah-e lugal-nam-mah-zu lugal-nam-tar lugal-nam-tar-e lugal-nam-tar-ra lugal-nam-tar-re lugal-nam-tar-re-da lugal-nam-tar-re-ra lugal-nam-tar-re-ta lugal-nam-tar-re2 lugal-nam-tar-rex(HU) lugal-nam-tar-ta lugal-nam2 lugal-nam2-gid2 lugal-nam2-mah lugal-nam2-mah-a lugal-nam2-mah-e lugal-nam2-mah-e-sze3 lugal-nam2-mah-ta lugal-nanga lugal-nanga-ta lugal-nanga2 lugal-nanga2-ta lugal-nar lugal-NE lugal-NE-e lugal-ne-te-na lugal-NE-ub lugal-nemurx(PIRIG.TUR) lugal-nesag lugal-nesag-a lugal-nesag-an-dul3 lugal-nesag-da-sze3 lugal-nesag-e lugal-nesag-e-ka lugal-nesag-e-ke4 lugal-nesag-e-NI lugal-nesag-e-si-da lugal-nesag-e-sze3 lugal-nesag-e-ta lugal-nesag-e-tusz lugal-ni lugal-ni-a-sa6 lugal-ni-a2 lugal-ni-ir lugal-ni-mah lugal-ni-mu-zu lugal-ni-sa6 lugal-ni-x lugal-ni2-ba lugal-ni2-te-na lugal-ni2-te-na-ta lugal-ni2-zu lugal-nibru{ki} lugal-nidba-e lugal-nidba-e-ta lugal-nig2 lugal-nig2-... lugal-nig2-ba lugal-nig2-ba-e lugal-nig2-dingir lugal-nig2-dub-x lugal-nig2-gur11-e lugal-nig2-lagar lugal-nig2-lagar-e lugal-nig2-lagar-e-ka lugal-nig2-lagar-e-me lugal-nig2-lagar-e-sze3 lugal-nig2-lagar-e-ta lugal-nig2-lagar-e(A) lugal-nig2-lagar-ka lugal-nig2-nesag-e lugal-nig2-ni lugal-nig2-ni-ka-sze3 lugal-nig2-nidba lugal-nig2-sa6 lugal-nig2-sa6-ga lugal-nig2-sag-e lugal-nig2-saga lugal-nig2-saga-ke4 lugal-nig2-si-sa2-e lugal-nig2-su lugal-nig2-sza3-a lugal-nig2-szu-nir-ra lugal-nig2-x lugal-nig2-x-ta lugal-nig2-zu lugal-nig2-zu-ta lugal-nig2(ERIM)-lagar-e lugal-nigar-da lugal-nigar{gar} lugal-nigin8 lugal-nigin8-bar-ra lugal-nimgir lugal-nimgir-... lugal-nin-x-x lugal-nina{ki} lugal-nina{ki}-sze3 lugal-nina{ki}-sze3-ta lugal-nina{ki}-ta lugal-nir lugal-nir-gal2 lugal-nir-gal2-ke4 lugal-nir-gal2-sze3 lugal-nir-gal2-ta lugal-nir-re lugal-nir-ta lugal-nita lugal-nu lugal-nu-banda3 lugal-nu-banda3-ta lugal-nu-banda3{da} lugal-nu-egir lugal-nu-kusz2 lugal-nu-kusz2-x lugal-nu-tur lugal-nu-un-... lugal-nun-mah-zu lugal-nun-x lugal-pa lugal-pa-... lugal-pa-e3 lugal-pa-e3-... lugal-pa-e3-a lugal-pa-e3-ke4 lugal-pa-e3-sze3 lugal-pa-e3-ta lugal-pa-hi lugal-pa-kam lugal-pa-ni lugal-pa-ra-e3 lugal-pa-ta-ab-e3 lugal-pa-ta-e3 lugal-pa3-da lugal-palil lugal-pirig lugal-pirig-banda3 lugal-pirig-banda3-ta lugal-pirig-sze3 lugal-ra lugal-ra-...-na-... lugal-ra-gaba lugal-ra-gaba-sze3 lugal-ra-mu-gi4 lugal-ra-ni lugal-ra-ni-ta lugal-ra-us2-a lugal-ra-us2-sa lugal-ra-us2-sa-ke4 lugal-ra-us2-sa-sze3 lugal-ra-zi lugal-ri-... lugal-ri2 lugal-sa-bar-re lugal-sa-du8 lugal-sa-ra lugal-sa10 lugal-sa12-du5 lugal-sa6 lugal-sa6-e lugal-sa6-ga lugal-sa6-ga-ar lugal-sa6-ga-me lugal-sa6-ga-ni lugal-sa6-ga-ra lugal-sa6-ga-ta lugal-sa6-i3-zu lugal-sa6-i3-zu-ta lugal-sa6-mu lugal-sa6-sa6 lugal-sa6-ta lugal-sa6-x lugal-sa6-zu lugal-sa6(MUNUS-HUB2) lugal-sag lugal-sag-aga lugal-sag-e lugal-sag-e-ki-ag2-ga2 lugal-sag-ga2 lugal-sag-gi-x lugal-sag-gu4-gal2 lugal-sag-tum lugal-sag3-ga lugal-saga lugal-saga-e lugal-saga-ka lugal-saga-ke4 lugal-saga-me lugal-sagi lugal-sahar-BU lugal-sal4-x lugal-sar-ra lugal-sar-x lugal-si lugal-si-... lugal-si-de3-e lugal-si-gar lugal-si-gar-ta lugal-si-gar3 lugal-si-NE lugal-si-NE-e lugal-si-ne-e lugal-si-NE-e-ka lugal-si-NE-e-ta lugal-si-sa2 lugal-si-sa2-e lugal-si-sa2-e-ta lugal-si-sa2-ta lugal-si4 lugal-si4-GAN2-lu2-{d}... lugal-si4-ta lugal-sig lugal-sig4 lugal-siki lugal-siki-gid2 lugal-siki-su13 lugal-siki-su13-sze3 lugal-siki-su13-ta lugal-siki-su3 lugal-siki-su3-ta lugal-sila lugal-sila-si lugal-sila-ta lugal-silim-ma lugal-sipa lugal-sipa-a-a-ta lugal-sipa-sipa-hal-hal-la lugal-sipa-sze3 lugal-sipa-ta lugal-siskur lugal-siskur2 lugal-siskur2-ra-ta lugal-siskur2-re lugal-siskur2-re-ta lugal-su-bu lugal-su3-an lugal-su4 lugal-su6-NE lugal-sukkal lugal-sukkal-... lugal-sukkal-bi lugal-sukkal-du8 lugal-sukkal-e lugal-sukkal-la-e lugal-sukkal-ta lugal-sukud lugal-sur lugal-sur-nam-ni lugal-sur2 lugal-sza-x lugal-sza3 lugal-sza3-... lugal-sza3-an-na-ke4-ba-du3 lugal-sza3-da lugal-sza3-ga lugal-sza3-ga-sze3 lugal-sza3-ge lugal-sza3-guru7 lugal-sza3-la2 lugal-sza3-la2-a-sze3 lugal-sza3-la2-e lugal-sza3-la2-sze3 lugal-sza3-la2-ta lugal-sza3-la2-tuku-ta lugal-sza3-lim lugal-sza3-NI lugal-sza3-TAR lugal-sza3-x lugal-sza3-x-... lugal-sza4-ga-su3 lugal-sze-... lugal-sze3 lugal-sze3-bu lugal-sze3-x-... lugal-szer7-da-lu2 lugal-szesz lugal-szesz-e lugal-szesz-ga lugal-szesz-gal lugal-szesz-GAN lugal-szesz-x lugal-szi-lu5 lugal-SZID lugal-SZID-gag lugal-szim lugal-szim-e-sze3 lugal-SZIM-gal2 lugal-szir-bur lugal-szu-... lugal-szu-da-ri2 lugal-szu-GA2-x-... lugal-szu-gid2 lugal-szu-gid2-ta lugal-szu-mah lugal-szu-mah-ta lugal-szu-nir lugal-szu-nir-a lugal-szu-nir-e lugal-szu-nir-ra lugal-szu-nir-re lugal-szu-nir-re-bi lugal-szu-nir-re-e lugal-szu-nir-re-ke4 lugal-szu-nir-re-ta lugal-szu-x lugal-szu-x-ta lugal-szuba lugal-szuba-zi lugal-szuba2 lugal-szuba3 lugal-szuba3-gi lugal-szuba3-ke4 lugal-szuba3-sze3 lugal-szuba3-ta lugal-szuba3-zi lugal-szuku lugal-szur2-x-tug2 lugal-szuruppak{ki}-sze3 ...-lugal-ta lugal-ta lugal-ta-... lugal-ta-am3 lugal-ta-e lugal-ta-e3 lugal-ta-lu2 lugal-ta(HI) lugal-TAR-gag lugal-TAR-si lugal-te-bu lugal-te-hu lugal-te-hu-e lugal-temen-na lugal-temen-x-... lugal-tesz2 lugal-tesz2-mu lugal-ti lugal-ti-... lugal-ti-da lugal-ti-da-kam lugal-ti-da-me lugal-ti-da-ra lugal-ti-da-sze3 lugal-ti-da-ta lugal-ti-la-e lugal-ti-la-sze3 lugal-ti-le lugal-ti-mu lugal-ti-ra-asz2 lugal-ti-ra-asz2-e lugal-ti-ra-asz2-sze3 lugal-ti-ra-asz2-sze3-ta lugal-ti-ra-asz2-ta lugal-ti-ta lugal-tu5 lugal-tuku-a lugal-tul2-sal4 lugal-tum-... lugal-tur-tur lugal-u18-da lugal-u2 lugal-u2-bil2-e lugal-u2-szim lugal-u2-szim-e lugal-u2-szim-e-ke4 lugal-u2-szim-e-sze3 lugal-u2-szim-e-ta lugal-u2-szim-sze3 lugal-u2-u2 lugal-u3-... lugal-u3-a-ki-ta lugal-u3-a-ta lugal-u3-a-x-bi lugal-u3-ma lugal-u3-ma-ta lugal-u3-ra-ni lugal-u3-tu-da-ta lugal-u4 lugal-u4-da lugal-u4-da-sa lugal-u4-da-sa2-a lugal-u4-da-u2 lugal-u4-gal lugal-u4-gal-e lugal-u4-su3 lugal-u4-su3-ASZ lugal-u4-su3-sze3 lugal-u4-su3-sze3-ta lugal-u4-x lugal-u5-a lugal-u5-a-ta lugal-u6-a lugal-ubara lugal-UD lugal-UD-ta lugal-udu lugal-ug3-e lugal-ug3-ga2 lugal-ukken-ne lugal-ukken-ne-me lugal-ukken-ne2 lugal-ukken-ne2-me lugal-ukken-ne2-ta lugal-ukken-sze3 lugal-ukken(RA)-ne2 lugal-um-ba-an lugal-unu lugal-unu-gal lugal-unu-sze3 lugal-unu{ki}-ga lugal-unu{ki}-sze3 lugal-ur lugal-ur-... lugal-ur-...-re-... lugal-ur-inim-ma lugal-ur-ra-ni lugal-ur-sag lugal-ur-sag-ta lugal-ur2 lugal-ur2-... lugal-ur2-a-ni lugal-ur2-ra lugal-ur2-ra-du10 lugal-ur2-ra-ne2 lugal-ur2-ra-ni lugal-ur2-ra-ni-ka lugal-ur2-ra-ni-ni lugal-ur2-ra-ni-ra lugal-ur2-ra-ni-sze3 lugal-ur2-ra-ni-ta lugal-ur2-ra-ni(GAG) lugal-ur3 lugal-ur3-ra-ni-ke4 lugal-ur3-ra-ni-ta lugal-ur4-ra-ni-ta lugal-ur5 lugal-ur5-mu-si lugal-ur5-ra-e lugal-uri3 lugal-uri3-ta lugal-uri5{ki}-ma-ke4 lugal-uri5{ki}-ma-tusz-a lugal-uru11{ki} lugal-uru11{ki}-ke4 lugal-uru11{ki}-sze3 lugal-uru16 lugal-us2-ASZ lugal-us2-sa-ki-ta lugal-usz-gi-na lugal-usz-gi-na-ta lugal-uszum lugal-uszum-gal lugal-uszumgal lugal-uszumgal-ke4 lugal-uszumgal-me lugal-uszumgal-sze3 lugal-uszumgal-ta lugal-uszur2 lugal-uszur2-bar-ra lugal-uszur3 lugal-uszur3-a lugal-uszur3-da lugal-uszur3-e lugal-uszur3-ra lugal-uszur3-sze3 lugal-uszur3-ta lugal-uszur4 lugal-uszur4-e lugal-uszur4-ka lugal-uszur4-ka-ka lugal-uszur4-ra lugal-uszur4-ta lugal-uszurx(LAL.TUG2) lugal-uszurx(LAL2.TUG2) lugal-uszurx(LAL2.TUG2)-e lugal-uszurx(LAL2.TUG2)-me lugal-uszurx(LAL2.TUG2)-ra lugal-uszurx(LAL2.TUG2)-sze3 lugal-uszurx(LAL2.TUG2)-ta lugal-x lugal-x-... lugal-x-(x) lugal-x-(x)-x lugal-x-a-ni lugal-x-asz lugal-x-ba lugal-x-bi2 lugal-x-da lugal-x-di-kur lugal-x-du-gi-na lugal-x-du-ki lugal-x-du10 lugal-x-e lugal-x-ga lugal-x-ga-sze3 lugal-x-i3-x lugal-x-ia3 lugal-x-ig lugal-x-ka lugal-x-KU-x lugal-x-la lugal-x-la2 lugal-x-lim lugal-x-mah-zu lugal-x-masz lugal-x-mu-ta lugal-x-PA lugal-x-ra-ni lugal-x-sag lugal-x-sar lugal-x-si-ni lugal-x-sza3-da lugal-x-sze-... lugal-x-sze3 lugal-x-szu-x lugal-x-ta lugal-x-ta-x lugal-x-TAR lugal-x-u2-IL2 lugal-x-x lugal-x-x-... lugal-x-x-ab-ba-ra lugal-x-x-du lugal-x-x-KA lugal-x-x-ni lugal-x-x-re lugal-x-x-re-ta lugal-x-x-su lugal-x-x-ta lugal-x-x-USZ lugal-x-x-x lugal-x-x-x-ni lugal-x-x-x-x lugal-x-zi lugal-x-zi-x lugal-x-zu lugal-za-e lugal-za-e3 lugal-za-e3-ta lugal-za-ge lugal-za-me lugal-za-ri lugal-za3 lugal-za3-... lugal-za3-am3 lugal-za3-bur-ra-ah-szi-ka lugal-za3-e lugal-za3-e3 lugal-za3-e3-sze3 lugal-za3-e3-ta lugal-za3-ga lugal-za3-ge lugal-za3-ge-si lugal-za3-ge-si-ke4 lugal-za3-ge-si-sze3 lugal-za3-ge-si-ta lugal-za3-ge-ta lugal-za3-ge-zi lugal-za3-me lugal-za3-mi2 lugal-za3-pa-e3 lugal-zabala{ki}-ta lugal-zar-x lugal-ze2-ba lugal-ze2-ni-e lugal-zi lugal-zi-a lugal-zi-da lugal-zi-kalam lugal-zi-kalam-ma-ta lugal-zi-li lugal-zi-mu lugal-zi-mu-ta lugal-zi-sza3-gal2 lugal-zi-x lugal-zi-x-mu lugal-zi3-da-x lugal-zimbir{ki} lugal-zu lugal-zu-... lugal-zu-x-ri-sze3 lugal-zu2-ga-li lugal:ma2 lugal:ma2-gur8-re lugal(LU2) lugal(LU2)-he2-gal2 lugal(LU2)-inim-gi-na lugal(LU2)-ku3-zu lugal{al} lugal{al}-bi lugud2 lugud2-da lugud2-da-ba-da lugud2-da-szu ...-luh luh luh-a luh-am3 luh-dam luh-de3 luh-ha luh-ha-bi luh-la2 luh-la2-ta lukur lukur-a-ni-ir lukur-dingir-ra lukur-e-ne lukur-gal-ta lukur-kal-la lukur-ra-ni lukur-sze3 lukur-tur LUL lul lul-ga lul-gu lul-gu-ak lul-gu-me lul-ki-du10-UR LUL.SZE LUL.SZE{muszen} lulim lulim-dar-x lulim-ma lulim-munus lulim-nita lulim-nita2 lulim-sze3 lulim(ALIM) lulim(ALIM)-munus lulim(ALIM)-nita2 lulim{lim} ...-LUM ...-lum LUM lum lum-du8 lum-lum ...-lum-ma lum-ma lum-ma-a lum-ma-bi lum-ma-da-mu2-a lum-ma-gin7-du10-ga lum-ma-i3-du10 lum-ma-mu lum-ma-mu-ta lum-ma-num2 lum-ma-sze3 lum-ma-ta lum-mu lum-ne lum-szinig lum-za-du lum-za-tur ...-lum{ki} lumx(KWU354) lumx(KWU354)-gar-ra-ta lumx(KWU354)-pesz lunga lunga-bi lunga-da lunga-da-gu-ni lunga-da-ne lunga-e lunga-ka lunga-ka-ta lunga-ke4 lunga-ke4-ne lunga-ke4-ne-ka lunga-ke4-ne-ta lunga-ma lunga-me lunga-me-er lunga-mu lunga-ra lunga-sze3 lunga-ta lunga2 lunga2-me lunga2-ta lunga3 lunga3-ka lungax(BI.DAR) LUxX LUxX-sze3 ...-ma ma ...-ma-... ma-... ma-...-ka ma-...-ta ma-...-x ma-{d}szul-gi-gin7 ma-a ma-a-... ma-a-a ma-a-a-ti ma-a-an-szum2 ma-a-da-ga ma-a-dam ma-a-du ma-a-du11 ma-a-gi4 ma-a-gub ma-a-kum ma-a-la2 ma-a-ma ma-a-ni ma-a-ti ma-a-ti-ta ma-a-ti-ur-zabala{ki} ma-a-x-ba-ni-du-x ma-ab-ba ma-ab-la2-e ma-ab-szum2-ma ...-ma-ad ma-ad-da-ga-sze3 ma-ad-ga ma-ad-ga-sze3 ma-ad-ga{ki} ma-ad-ga{ki}-sze3 ma-ad-li-um ma-ad-li2-um ma-ad-lu ma-ad:da-ga-sze3 ma-ag-ra-tum-sze3 ma-ah ma-ah-li ma-ah-li{ki} ma-ah-ri-szu-nu ma-ah-szu-um ma-ak-{d}suen ma-ak-ra-ni-tum ma-ak-ra-tum ma-ak-ra-tum-sze3 ma-ak-ra-tum{ki} ma-al ma-al-ku ma-al-ku-um ma-al-ku-um-sze3 ma-al-ku(E) ma-al-ku{ki} ma-al-ku{ki}-me ma-al-kum-sze3 ma-al-kum-x ma-al-lum ma-al-tum ma-am3-... ma-am3-ma ma-ambar-gesztin ...-ma-an ma-an-... ma-an-a-asz2-tum ma-an-ag2 ma-an-ba ma-an-ba-ta ma-an-ba-x ma-an-bala ma-an-birx(SZIMxNIG2) ma-an-dab5 ma-an-dah-ha ma-an-dam ma-an-du ma-an-du10-an-ki ma-an-du11 ma-an-du12-du12 ma-an-ga-ga ma-an-ga2-ar ma-an-gara2 ma-an-gaz-dara3 ma-an-gi ma-an-gi4 ma-an-gi4-ta ma-an-gig ma-an-gig-ta ma-an-gu-am ma-an-gu-ul ma-an-gu-ul-ke4 ma-an-hara4 ma-an-hara4-ru-um ma-an-harax(DAG.(KISIM5xIR)) ma-an-hi-li ma-an-hi-li{ki} ma-an-hi-li{ki}-me ma-an-hu-ru-... ma-an-hur ma-an-id ma-an-isz-ti-su ma-an-kal ma-an-kal-la ma-an-ki-{d}szul-gi ma-an-na ma-an-ne ma-an-ne2 ma-an-ne2-ka ma-an-nu-a ma-an-nu-um ma-an-nu-um-i3-li2 ma-an-num2 ma-an-num2-ki-{d}szul-gi ma-an-num2-ki-{d}szul-gi-ra-ta ma-an-num2-ta ma-an-sa-bi-ka ma-an-sa-har-ka ma-an-sa6 ma-an-sa6-ga ma-an-sa6-ga-mu ma-an-sa6-sa6 ma-an-saga ma-an-sar-sze3 ma-an-si ma-an-si-i-na ma-an-sim ma-an-su8-be2 ma-an-sza-ar ma-an-sza-ni-szu-sze3 ma-an-szum2 ma-an-szum2-e ma-an-szum2-ka ma-an-szum2-ka-sze3 ma-an-szum2-ke4 ma-an-szum2-ma-sze3 ma-an-szum2-mu-na ma-an-szum2-mu-na-ra ma-an-szum2-na ma-an-szum2-na-ke4 ma-an-szum2-na-ta ma-an-szum2-ra ma-an-szum2-ta ma-an-szum2(HAR) ma-an-ta-e3 ma-an-tak4 ma-an-tuku ma-an-u2-ki-li2 ma-an-x ma-an-za-asz-tum-ma ma-an-za-asz2-tum ma-an-za-tum ma-an-ze2 ma-an-zi ma-an-zi-da ma-an-zi-za ma-an-zi-zi ma-an-zi3-ke4 ma-ar-da ma-ar-da-ma-an{ki} ma-ar-da-ma-na{ki} ma-ar-gi4 ma-ar-gi8 ma-ar-hu-ni ma-ar-szi-ni ma-ar-tu-ne ma-asz ma-asz-gi4-sze3 ma-asz-hu-un-da-hi-li ma-asz-hu-un-dah-li ma-asz-na ma-asz2 ma-asz2-e ma-asz2-gi4-um ma-asz2-szum ma-asz2-ta ma-asz2-tum ma-at ma-at-dingir ma-at-gi4-gi4 ma-at-i3-li2 ma-at-i3-li2-ta ma-at-ti-i3-li2 ma-az-bi-um ma-az-gar3-tum ma-az-ha-ru-um ma-az-suhur-a{ki} ma-ba ma-ba-... ma-ba-a ma-ba-a-sze3 ma-ba-e ma-ba-NE-a ma-ba-sze3 ma-ba-ta ma-ba-x ma-bi ma-bi-ib2 ma-da ma-da-a ma-da-a-da-lal3{ki} ma-da-a-ke4 ma-da-ad-ga-sze3 ma-da-al-tum ma-da-am-en-nam ma-da-ba ma-da-bi ma-da-bi-sze3 ma-da-bi(TA) ma-da-da ma-da-ga ma-da-ga-sze3 ma-da-i3-li2 ma-da-igi-nim-ma ma-da-ka-sze3 ma-da-ke4 ma-da-ke4-ne ma-da-ki-ta ma-da-lum ma-da-ma-da ma-da-ma-da-bi ma-da-me ma-da-mu-gi ma-da-mu-gi-in ma-da-mu-gi-in-ta ma-da-mu-gi-na ma-da-mu-gi4 ma-da-na ma-da-ne2 ma-da-ne2-e ma-da-sal4-la{ki} ma-da-sze3 ma-da-ta ma-da-ti ma-da-ti-na ma-da-x ma-da{ki} ma-da{ki}-bi ma-da{ki}-sze3 ma-dar ma-dar-ta ma-di-{d}en-lil2-la2-ka ma-di-tum ma-di3-isz ma-di3-na-ad ma-DISZ ma-DU ma-du-a ma-du-ni ma-du-um ma-du10-ga ma-du10-ta ma-du11 ma-du11-AN-... ma-du3 ma-du3-a ma-du8 ma-dul9 ma-e-bar-ra ma-ga ma-ga-nu-um ma-ga-num2 ma-ga-ru-um ma-ga-u18 ma-ga-za-ga ma-gal ma-gan ma-GAN2 ma-gar ma-gesz-ma ma-gi-na ma-gi4 ma-gi4-du11-ga ma-gi4-du11-ga-a ma-gig-ni ma-gu ma-gu-ul ma-gu-um ma-gu-x ma-gu2 ma-gu2-ne-na ma-gu2-sze3 ma-gub ma-ha-ar ma-ha-ar-szu-nu ma-ha-ri-im ma-ha-szu-um-sze3 ma-ha-tum ma-ha-zum{ki} ma-har-... ...-ma-he2-gal2 ma-hi-li{ki} ma-hi-li{ki}-me ma-hi-li{ki}-ta ma-hi-x ma-hu-du ma-i3-li2 ma-ka-ub3-ba ma-kal ma-ke4 ma-ki-i3-li2 ma-ku-ku ma-la ma-la-ad ma-la-hu-um ma-la-ku-um ma-la-kum ma-la-la ma-la-ti ma-la-tum ma-la2 ma-la2-a ma-lal3-ab-zu ma-li ma-li-a ma-li-kum ma-li2-ik ma-lik-... ma-lik-ba-ni ma-lik-e2-a ma-lu-lu ma-lu-um ma-lu2 ma-lugal ma-lugal-saga ma-luh-ki-ni ma-lum-gi4-ni ma-lum-sze3 ...-ma-ma ma-ma ma-ma-... ma-ma-a ma-ma-ab-gi4-a ma-ma-ab2 ma-ma-ad ma-ma-an ma-ma-da-na-at ma-ma-dan-na-at ma-ma-dingir-su ma-ma-ezem ma-ma-har ma-ma-hur-sag ma-ma-il6-szu ma-ma-illat ma-ma-illat-su2 ma-ma-kesz2 ma-ma-kesz2-ke4-ne ma-ma-kesz2-ta ma-ma-ni ma-ma-nig2-saga ma-ma-nin-lu2-x ma-ma-ra-ra-a ma-ma-ri-be ma-ma-ri-x ma-ma-sar-ra-at ma-ma-szar-ra ma-ma-szar-ra-at ma-ma-sze3 ...-ma-ma-ta ma-ma-ta ma-ma-tum ma-ma-um-mi ma-ma-x ma-ma-x-x-x ma-ma-za ma-mah ma-me-da ma-me-te-... ma-me-tum ...-ma-mi ma-mi ma-mi-a-tim ma-mi-is ma-mi-na-x ma-mi-szar ma-mi-tum ma-mi-x ma-mu-ni ma-mu-ta ...-ma-mu-x-ta ma-munu4 ma-na ma-na-a ma-na-a-a ma-na-a-ti ma-na-am3 ma-na-bi ma-na-ka ma-na-kam ma-na-kun-... ma-na-ma ma-na-ma-na ma-na-ma-tum ma-na-mu ma-na-na ma-na-sar-ra-ad ma-na-sza3-ga ma-na-sze3 ma-na-ta ma-na-ta-am3 ma-na-ta-sze3 ma-na-za ma-na(BAD) ma-NE ma-NE-sze3 ma-ni ma-ni-... ma-ni-{d}iszkur ma-ni-ba-an-x ma-ni-dingir-ta ma-ni-du ma-ni-du10 ma-ni-e ma-ni-ga-num2 ma-ni-il ma-ni-im-ta ma-ni-ir ma-ni-ki-ni ma-ni-li2 ma-ni-mu-ke4 ma-ni-ra ma-ni-sze3 ma-ni-ta ma-ni-um ma-ni-x ...-ma-ni-zi ma-ni-zu ma-nig2-usz ma-nu ma-nu-... ma-nu-a ma-nu-ke4 ma-nu-ma-nu-um ma-nu-sze3 ma-nu-ta ma-nu-um ma-nu-um-e-mu-uq ma-nu-um-ki-{d}amar-{d}suen ma-nu-um-ki-{d}szul-gi ma-nu-um-ki-a-hi-a ma-nu-um-li-x ma-num2-ki-(x)-li2 ma-num2-ki-{d}szul-gi ma-num2{um}-ki-{d}szul-gi ma-PA-AB-tur ma-PA-gi ma-ra-... ma-ra-ad-ta ma-ra-ad{ki} ma-ra-ad{ki}-ka ma-ra-ah-szi{ki}-ke4 ma-ra-ah-szi{ki}-me ma-ra-ah-szi{ki}-ta ma-ra-at-i3-li2 ma-ra-du ma-ra-ka-ni ma-ra-num2 ma-ra-tum ma-ra-um-e ma-ri-du10-dingir ma-ri-sza ma-ri-tum ma-ri2 ma-ri2-me ma-ri2-num2 ma-ri2-u2-sze3 ma-ri2{ki} ma-ri2{ki}-me ma-ri2{ki}-sze3 ma-ri2{ki}-ta ma-ru ma-ru-ug5-tum ma-ru-um{ki} ma-s a-ar-ti ma-sa ma-sa-... ma-sa-x ma-sa2 ma-sa2-ab ma-sa2-ab-da ma-sa2-tum ma-sa2-tum-ma ma-sa6-ga ma-sa6-ga-mu ma-sab ma-saga ma-saga-hul ma-sal4-ta ma-sar ma-sar-bi ma-sar-sze3 ma-si ma-silim-mu ma-sim ma-sukkal-di ma-sza-lum ma-sza-lum-sze3 ma-sza-lum{zabar} ma-sza-tum{ki} ma-sze ...-ma-sze3 ma-sze3 ma-sze3-me ma-szu ma-szu-gar-ki ma-szu-ni-tum ma-szub-ba ma-szum ma-szum-sze3 ma-szum-ta ma-szum2 ma-szum2-e ma-szum2-mu-de3-en6 ma-ta ma-tar-re-a ...-ma-ti ma-ti ma-ti-i3-li2 ma-ti-la2-la2 ma-ti-li2 ma-ti-lum ma-ti-ra-asz2 ma-ti-szu ma-ti-x ma-tu ma-tu-tu ma-tu-usz-szu ma-tug2 ma-tum ma-tum-ni-a-tum ma-tur ma-u2-du11-ga ma-u2-ki-ni ma-u2-u2 ma-u3 ma-u3-ba ma-UD-lugal-i-da-x ma-x ma-x-... ma-x-...-gi ma-x-...-ta ma-x-ab ma-x-ha-ni ma-x-sag-kal-la ma-x-tu ma-x-x ma-x-x-x ma-za ma-za-al-la ma-za-ga2-ga2 ma-za-ga2-ga2{ki} ma-za-la ma-za-ti ma-zi ma-zi-in-da ma-zi-ma-zu-sze3 ma-zu ma:nu ma:num2 ma:ri2 ma(BA) ma(DU) ma(DU)-nu-um-ki-{d}amar-{d}suen ma(GA2) ma(KU) ma(KU)-na ma(UR) ma(UR)-an-ba ma(UR4) ma(UR4)-an-gig ...-ma{ki} {ma}madrax(BU){ra} {ma}madrax(BU){ra}-am3 ma2 MA2 ma2-... ma2-...-KU ma2-...-sze3 ma2-{d}nanna ma2-{d}nanna-... ma2-{d}nanna-ta ma2-{d}szu-zi-an-na ma2-a ma2-a-bi ma2-a-ka ma2-a-KA-sze3 ma2-a-ke4 ma2-a-me ma2-a-ni-sze3 ma2-a-sze3 ma2-a2-dara3-abzu ma2-a2-dara4-abzu ma2-abzu ma2-ad-da-ga ma2-ad-da-ga-asz{ki} ma2-ad-da-ga-sze3 ma2-ad-da-ga{ki}-ta ma2-ad-da{ki}-ga ma2-ad-ga ma2-ad-ga-asz ma2-ad-ga-me ma2-ad-ga-sze3 ma2-ad-ga-ta ma2-ad-ga{ki} ma2-ad-ga{ki}-sze3 ma2-al-tum ma2-an-ka ma2-an-na ma2-an-na-ka ma2-an-na-sze3 ma2-asz ma2-ba ma2-bi ma2-da ma2-da-a ma2-da-a-ga ma2-da-ga ma2-da-ga-a ma2-da-ga-asz ma2-da-ga-sze3 ma2-da-ga-ta ma2-da-la2 ma2-da-la2-a ma2-da-la2-bi ma2-da-la2-sze3 ma2-da-sze3 ma2-da-x ma2-da:ga-asz ma2-dab5-ka ma2-dar-abzu ma2-dara3 ma2-dara3-ab-zu ma2-dara3-abzu ma2-dara3-abzu-{d}en-ki-ka ma2-dara3-abzu-ke4 ma2-dara3-abzu-ta ma2-dara3(LUL) ma2-dara4 ma2-dara4-ab-zu ma2-dara4-abzu ma2-du3 ma2-e ma2-ga ma2-ga-na-ta ma2-ga-ru-um ma2-gal-gal ma2-gan ma2-gan-ka-ta ma2-gan-na ma2-gan-na-me ma2-gan-sze3 ma2-gan{ki} ma2-gan{ki}-a ma2-gan{ki}-da ma2-gan{ki}-ka ma2-gan{ki}-me ma2-gan{ki}-sze3 ma2-GAN2-me ma2-gar-ra ma2-gi-lum-ma-sze3 ma2-gibil-la ma2-gibil-la-ka-ta ma2-gid2 ma2-gid2-da ma2-gid2-me ma2-gin2 ma2-gin2-e-ne ma2-gin2-ke4 ma2-gin2-me ma2-gin2-na ma2-gin2-ta ma2-gu-la ma2-gu-su7 ma2-gu2 ma2-gul ma2-gul-la ma2-gur-mah ma2-gur2-a ma2-gur8 ma2-gur8-... ma2-gur8-...-a-ke4 ma2-gur8-{d}en-lil2 ma2-gur8-am3 ma2-gur8-ka ma2-gur8-ka-sze3 ma2-gur8-ka-ta ma2-gur8-kun ma2-gur8-mah ma2-gur8-mah-{d}en-lil2 ma2-gur8-mah-{d}en-lil2-la2 ma2-gur8-mah-sze3 ma2-gur8-mah-sze3-du ma2-gur8-mah-ta ma2-gur8-me ma2-gur8-ra ma2-gur8-ra-ka ma2-gur8-ra-ka-sze3 ma2-gur8-ra-ka-ta ma2-gur8-ra-sze3 ma2-gur8-ra-ta ...-ma2-gur8-re ma2-gur8-re ma2-gur8-re-e ma2-gur8-re-ka ma2-gur8-re-ke4 ma2-gur8-re-me ma2-gur8-re-sze3 ma2-gur8-re-ta ma2-gur8-re-te ma2-gur8-rex(HU) ma2-gur8-sze3 ma2-gur8-ta ma2-gur8-x-x-a-ta ma2-ka ma2-kar-da-a ma2-kar-re ma2-ki ma2-KU ma2-KU-ka ma2-la2 ma2-la2-a ma2-la2-a-asz ma2-la2-a-bi ma2-la2-a-da ma2-la2-a-ka ma2-la2-a-sze3 ma2-la2-asz ma2-la2-de3 ma2-la2-de3-ne ma2-la2-ke4 ma2-lah4 ma2-lah4-e ma2-lah5 ma2-lah5-be2 ma2-lah5-bi ma2-lah5-e ma2-lah5-e-ne ma2-lah5-gal ma2-lah5-ke4 ma2-lah5-ke4-ne ma2-lah5-ku3-zu ma2-lah5-me ma2-lah5-ne ma2-lah5-ne-kam ma2-lah5-ne-sze3 ma2-lah5-ra ma2-lah5-sze3 ma2-lah5-ta ma2-lah6 ma2-lah6-bi-e ma2-lah6-gal ma2-lah6-ka-sze3 ma2-lah6-me ma2-lah6-sze3 ma2-lah6-ta ma2-li-li ma2-lugal-na ma2-mah ma2-me-{d}isztaran ma2-mu ma2-mu-ba-ni-us2 ma2-mu2-mu2-e ma2-nesag ma2-rig2 ma2-sa ma2-sa6-sa6 ma2-sza3-ga ma2-sze3 ma2-ta ma2-tag ma2-ti-i3-um ma2-u4-zal-a ma2-u4-zal-a-la ma2-u4-zal-la ma2-u4-zal-la-a ma2-u4-zal-la-ka ma2-u4-zal-la-kam-me ma2-u4-zal-la-me ma2-u4-zal-la-sze3 ma2-u4-zal-me ma2-x ma2-x-... ma2-x-a-ba ma2-x-gur ma2-x-man-sze3 ma2-x-x-da ma2-za ma2-zi3-da ma2-zu ma2-zu-gan ma2:gin2 ma2:gin2-me ma2:lah5 ma2:lah5-bi madrax(BU) ...-mah mah mah-... mah-a ...-mah-a-ba-sa6 mah-an-na mah-bi mah-da ...-mah-e mah-e ...-mah-gal mah-gal mah-gal-an-na mah-gi mah-gi-in mah-giri3 mah-ha-ni-bi ...-mah-ka mah-ka mah-ka-ni mah-kal-kal-gi-ne2 mah-ke4 ...-mah-ni mah-ni-gi-in ...-mah-sze3 mah-sze3 ...-mah-ta mah-ta mah-u3 mah-u3-bi mah-x mah:gal ...-mah2 mah2 mal malx(TUR3) man MAN mangaga mangaga-bi mangaga-ra mangaga-sze3 mangaga(SU6) mangaga(SU6)-sze3 MAR mar mar-... mar-...-szusz3-{d}x-... mar-a mar-ARAD2 mar-da mar-da-ba-nu-um mar-da-bu-um mar-da-ma-an{ki} mar-da-ma-ni-um{ki} mar-da-ma-ni{ki} mar-da-mu-um mar-da-re-a mar-da{ki} mar-du8 mar-gid2-da mar-gid2-da-sze3 mar-ha-szi mar-ha-szi-ka mar-ha-szi{ki} mar-ha-szi{ki}-ka mar-ha-szi{ki}-ke4 mar-ha-szi{ki}-ke4-ne mar-ha-szi{ki}-ke4-ne-sze3 mar-ha-szi{ki}-me mar-ha-szi{ki}-ra mar-ha-szi{ki}-sze3 mar-ha-szi{ki}-ta mar-hi-szi-ke4-ne mar-hu-ni mar-hu-sza mar-hu-sza(TA) mar-ke4-ne-ta mar-ma-tag mar-PAP mar-ra-me mar-sa mar-sa-a mar-sa-a-asz mar-sa-asz mar-sa-asz-sze3 mar-sa-asz(BAD)-ta mar-sa-bi mar-sa-bi-sze3 mar-sa-e mar-sa-gum mar-sa-ka mar-sa-ke4 mar-sa-ke4-ne mar-sa-me mar-sa-me-esz2 mar-sa-sze3 mar-sa-szum mar-sa-szum-x mar-sa-ta mar-szi-NIG2 mar-ta mar-ti mar-tu mar-tu-... mar-tu-bi mar-tu-da mar-tu-e-ne mar-tu-i3-sa6 mar-tu-ka mar-tu-kam mar-tu-ke4 mar-tu-ke4-ne mar-tu-kur-ba mar-tu-kur-ba-ke4 mar-tu-me mar-tu-me-esz2 mar-tu-mu mar-tu-munus mar-tu-munus-me mar-tu-ne mar-tu-ne-sze3 mar-tu-ra mar-tu-sa6-... mar-tu-sa6-ga mar-tu-saga mar-tu-sze3 mar-tu-ta mar-tu{ki} mar-tu2 mar-ur3-ur3 mar-uru5 mar-x mar-za mar-za-ke4 mar-za-ke4-ne mar-za-ta mar(E) mar{ar}-ha-szi{ki} mar{ar}-ha-szi{ki}-me mar{ar}-ha-szi{ki}-sze3 mar{ar}-ha-szi{ki}-ta mar2 mar2-ad-da-sze3 mar2-ad-da{ki} mar2-ad{ki} mar2-da mar2-da-mu mar2-da{ki} mar2-da{ki}-ka mar2-da{ki}-ka-sze3 mar2-da{ki}-ta mar2-ma-an{ki} mar2-ra-ad{ki} marad2 marad2{ki} marad2{ki}-me-esz2 marduk mas mas-su mas-su-am ...-masz MASZ masz masz-... masz-...-ni masz-{d}gesz-bar-e3 masz-{d}nin-gir2-su masz-{d}szu4-an masz-a masz-a-ni masz-AB masz-ba masz-ba-lum masz-banda3 masz-bi masz-bi-sze3 masz-bi2-ga2-ta masz-da masz-da-{d}szul-gi masz-da-ga masz-da-re-a masz-da-re-a-sze3 masz-da-re-sze3 masz-da-re6-a masz-da-ta masz-da-tur-ta masz-da3 masz-da3-gu7 masz-da3-gu7-sze3 masz-da3-gu7-ta masz-da3-ku3 masz-da3-ku3-gu7 masz-da3-ku3-gu7-ta masz-da3-ku5 masz-da3-munus masz-da3-nita masz-da3-nita2 masz-da3-sze3 masz-da3(NI) masz-da5 masz-da5-e masz-da5-gu-la masz-da5-tum masz-da5-tur masz-dam-geme2 masz-dara3 masz-e masz-e-tuku-a-ta masz-gal masz-gan2 masz-gan2-...{ki} masz-gan2-du-du{ki} masz-gan2-du-du{ki}-ne-ta masz-gan2-dub-si-ga-ta masz-gan2-ke4 masz-gan2-ke4-ne-ta masz-gan2-lugal{ki} masz-gan2-NE-... masz-gan2-szabra{ki} masz-gan2-szabra{ki}-me masz-gan2-szar-ru-um masz-gan2-szar-ru-um{ki} masz-gan2-szar-ru-um{ki}-me masz-gan2-szar-um{ki}-ma masz-gan2{ki} masz-gan2{ki}-ka masz-gan2{ki}-ka-sze3 masz-gan2{ki}-me masz-gan2{ki}-sze3 masz-gan2{ki}-ta masz-gid2-gid2 masz-gu-la masz-gu-la-a masz-gu-la-ke4-ne masz-gu-la-me masz-gu-la-ra masz-gu-la-sze3 masz-gu-la-ta masz-gu-la2-ra masz-gu-x-iri masz-gu7 masz-gu7-gu7 masz-HI masz-HI-AN masz-hub2-ta masz-iri-na masz-ISZ masz-KA masz-ki-da masz-ki-da-ta masz-ku3 masz-ku3-ge masz-ku3-gu7 masz-ku3-gu7-ta masz-ku3{muszen}-gu7 masz-la masz-li2-um masz-masz masz-masz-a masz-masz-e masz-masz-e-ne masz-masz-li2-a masz-masz-ne masz-ME masz-mu masz-na masz-na-ze2-ni masz-NE masz-NIG2 masz-nita2 ...-masz-sa6 masz-sa6-ga masz-sa6-sa6 masz-sal4-lum-i3-du10 masz-silig masz-silim masz-sze3 masz-szu-gid2 masz-szu-gid2-gid2 masz-szu-gid2-gid2-da masz-szu-gid2-gid2-da-ke4 masz-szu-gid2-gid2-da-sze3 masz-szu-gid2-gid2-ke4 masz-ta masz-tab-ba masz-TAG masz-TAG-ta masz-tur masz-tur-ka masz-tur-me masz-tur-sze3 masz-tur-ta masz-um masz-x masz-x-sze3 masz-x-x masz-za-za masz-zi MASZ.EN.GAG MASZ.EN.GAG-me masz(AN) masz(AN)-da3 masz{ki} ...-masz2 MASZ2 masz2 masz2-... masz2-...-sze3 masz2-a masz2-ba masz2-bi masz2-bi-a-bi-da masz2-bi-gin7 masz2-bi-sze3 masz2-bi-ta masz2-da masz2-da-re masz2-da-re-a masz2-da-re-a-da-a masz2-da-re-a-ka masz2-da-re-a-ke4-ne-sze3 masz2-da-re-a-me masz2-da-re-a-na masz2-da-re-a-sze3 masz2-da-re6 masz2-da-re6-a masz2-da-re6-a-ke4-ne masz2-da-re6-a-x masz2-da-ru-a masz2-da-x masz2-da3 masz2-da3-a masz2-da3-gu7 masz2-da3-gu7-ta masz2-da3-munus masz2-da3-nita masz2-da3-nita2 masz2-dam masz2-e masz2-e-pa3-da masz2-e3 masz2-gal masz2-gal-bar-du8 masz2-gal-nita masz2-gal-sze3 masz2-gal(ME) masz2-gan2-sze3 masz2-gan2{ki} masz2-gu-la masz2-gu7-gu7 masz2-i-e masz2-KA masz2-KU masz2-ku3 masz2-ku3-gu7 masz2-lah5 masz2-li2-um masz2-lugud2-da masz2-ME-UD-ta masz2-nita masz2-nita2 masz2-nita2-gal masz2-nita2-sze3 masz2-PA masz2-sag masz2-sza3-du10 masz2-sze3 masz2-sze3-am3-da masz2-sze3-e masz2-szu-gid2-da masz2-szu-gid2-gid2 masz2-szu-gid2-gid2-da masz2-szu-gid2-gid2-da-sze3 masz2-szu-gid2-gid2-e-ne masz2-szu-gid2-gid2-ta masz2-ta masz2-tur masz2-x masz2-x-sze3 masz2-zi masz2-zi-da masz2:szu masz2:szu-gid2-gid2 masz2(UD) ...-maszkim maszkim maszkim-a-ni maszkim-bi maszkim-bi-im maszkim-bi-me maszkim-bi-sze3 maszkim-e maszkim-ke4-ne-sze3 maszkim-me maszkim-me-esz2 maszkim-ne maszkim-sze3 maszkim-sze3-am3 maszkim(PA maszkim(PA-DU) maszkim(PA-GAB) maszkim(PA-UD-KASZ4) maszkim(SZABRA) mat ...-me ME me ...-me-... ME-... me-... me-{d}... me-{d}en-lil2 me-{d}er3-ra me-{d}esz18-dar me-{d}esz18-dar-sze3 me-{d}gu2-la2 me-{d}iszkur me-{d}iszkur-am3 me-{d}iszkur-e me-{d}iszkur-sze3 me-{d}isztaran me-{d}isztaran-e me-{d}isztaran-me me-{d}isztaran-na me-{d}isztaran-sze3 me-{d}isztaran-ta me-{d}na-na-zi me-{d}nanna me-{d}nansze me-{d}nigar{gar}-ta-sze3 me-{d}nin-... me-{d}nin-gir2-su me-{d}nin-isin2{si} me-{d}nin-szubur me-{d}nin-ti me-{d}nisaba me-{d}nisaba-me me-{d}szara2 me-{d}szul-gi me-{d}szul-gi-ra-ta me-{d}ur3-bar-tab me-{d}utu me-{d}x me-a-a me-a-bi me-a-lam2 me-a-lam2-ma-sza me-al-tum me-al-tum-ma me-am me-am3-na-a me-AN-... me-an-na-... me-an-na-x-ba me-an-ne2 me-an-ta me-ansze-KU me-asz-lum me-asz2-nun me-at me-ba-ba me-bara2 me-da-ni-um me-da-tuku-a me-da-u2-a me-da-u2-e me-da-x me-dalla me-dim2 me-dim2-su me-dingir-ra-sze3 me-dingir-sze3-ta me-du-a me-du10-bi me-dur-an{ki} me-e me-e2-a me-e2-a-ta me-e2-gal-ta me-e2-nina{ki}-ta me-e2-nina{ki}-ta-me me-e2-unu{ki}-ta me-e2-zi-ta me-e3 me-e3-a ...-me-en me-en me-en-kar2 me-en-kar2-a2-ansze-du me-en-kar2-sze3 me-en-kar2-ta me-en-karx(GAN2)-sze3 me-en-karx(GAN2)-ta me-en-sa6 me-en-si me-en-szu{ki}-sze3 me-er-ti-um me-er2-igi-ra me-er2-ra me-er3-ra me-eridu{ki}-ta me-esz18-dar ...-me-esz2 me-esz2 me-gar-sza-an me-gi-il-tum me-gi8-gal2 me-gi8-zal-la me-gid2 me-gu-um me-ha-a me-ha-num2 me-hi-um ME-hu-ma-at me-hu-ma-at me-il-gi-ze2-na me-im-balag me-iri-ni-sze3 me-kab-ta me-kal-kal me-kal-kal-ta ME-kam me-ki-bi-me me-ki-gal2 me-ki-gal2-e me-ki-gal2-ke4 me-ki-gal2-sze3 me-KID-a me-kisal me-kisal-me me-ku-ru-a me-la-mu me-LAGAB-x-x me-lam2 me-lam2-a-ni me-lam2-bi me-lam2-ta me-lam2-x me-li-sza3 me-li-tum me-li9-si4-na me-luh-ha me-luh-ha-a-ta me-luh-ha-bi me-luh-ha-kam me-luh-ha-sze3 me-luh-ha-ta me-luh-ha{ki} me-luh-ha{ki}-sze3 me-luh-ha{ki}-ta me-luh-ta me-ma-e me-ma-sze3 me-masz2-u2-gi-x me-maszkim me-maszkim-me me-me me-me-gal2 me-me-gi8-gal2 me-me-kam me-me-mu me-me-na-lum me-me-szu-ra me-me-x ME-MUNUS ...-me-na me-na me-na-a me-na-na-zi me-na-zu me-nam-nin-a me-ni me-ni-da-a me-ni-ku3 me-ni-szu me-ni-szu-na me-ni-szu-na-me me-ni-szu-na-sze3 me-ni-un me-nigar me-nigar-ta me-nigar{gar} me-nigar{gar}-ta-sze3 me-nu-um me-nun-i3-si-ta me-pa-e3 me-pa-e3-ke4 me-pa-e3(DU) me-PI-zu me-ra me-ra-{d}iszkur me-ra-ah-{d}szul-gi me-ra-an me-ra-ni-im me-ri-ru me-ri2-isz me-rin2 me-ru-LAGAB me-ru-ru-ti me-ru-um me-sa6 me-sag2 me-sahar{ki}-ta me-su-kal2 me-sur-ra me-sza-nu-nu me-szi-ad me-szi-nu-nu me-szi-tug2-ta me-szu-du7 me-TAG-me me-te me-te-ama-na me-te-ti-eb-gal me-te-x me-te-zu me-tug2 me-tuku me-u3-sza me-u4-szita-gal2 me-ur-sze3 me-USZ me-wu-zu me-x-... me-x-kisal me-x-ni me-x-unu{ki}-ta me-za-... me-za-gin3 me-zi me-zu me-zu-a me:a me:en me:en-kar2 me:te me:te-a-ni me(ASZ) me(ASZ)-esz18-dar me(DISZ) me(LAL) ME) {me}imma-sag {me}immax(KA.UD) me2 me3 me3-a me3-ke4 me3-sze3 me3-ta me3-za-bu me7 men mer mer-da mer-la2 mer-ra-bi ...-mes MES mes mes-... mes-a mes-an-ne2 mes-bi mes-bi-gu7 mes-du mes-e2 mes-gesz-gi-na mes-inim-gi-na mes-kam mes-ki-gal-la mes-lam-ta-e3 mes-mes-e mes-ni mes-pa-e3-a mes-ta MES) mes2 mes2-e2 ...-MI ...-mi MI mi MI-... mi-... ...-mi-a ...-mi-a-ni mi-a-ti mi-asz2-... mi-da mi-da-a mi-da-ah-{u2}urua{a}{ki}-ke4 mi-da-nu-um mi-da-num2 mi-da-za mi-esz3 mi-gir-{d}nin-lil2-tum mi-gir-na-ni MI-HU mi-id-gur8 mi-ih mi-ik-tum mi-il-ga-nu-um mi-il-ki-li mi-il6-ga-nu-um mi-im-mi mi-ir-ia3 mi-isz-hi-ni-isz-hi mi-it-ha-ar-isz-ta mi-it-har mi-ki-a mi-la-ah mi-la-kam mi-la-szu mi-li2 MI-li2-i3-li2 mi-li2-mi-li2 mi-lum mi-ma-ni mi-me-er ...-mi-min mi-na-a2 mi-na-ar-ni mi-na-ba{ki} mi-na-na mi-na-ni mi-na-nu-um mi-na-num2 mi-na-sze-er mi-na-ti-a mi-na-u2 mi-na-x-... ...-mi-na{ki} mi-ni mi-ni-ga2-ar mi-ni-gar mi-ni-IL2 mi-ni-in-dab5 mi-ni-in-dab5-ba-a mi-ni-in-dab5-dab5 mi-ni-in-dab5-dab5-ba-na mi-ni-in-gar mi-ni-in-la2 mi-ni-in-x mi-ni-ku4-ra mi-ni-mi mi-ni-mi-a mi-ni-mi-ni mi-ni-szu-da mi-ni-ta mi-ni-x-mu-ra mi-ni-x-x mi-nu-um mi-num2-x mi-ra-um mi-ri2-isz-ma-ra mi-ri2-za mi-ri2-za-sze3 mi-ri2-za(A) mi-sir2 mi-sir2-sze3 ...-mi-szar mi-szar mi-szar-ru-um MI-SZID mi-szu-a-bi-ir mi-us2-a mi-x-ra mi-x-ri-me mi-zi-ir-sza mi2 mid MIN min min-{d}na-... min-{d}nin-lil2 min-a min-a-ba min-a-ba-sze3 min-a-bi min-a-kam min-a-ri min-a-sze3 min-am3 min-ba min-bi min-esz3 min-esz3-a min-esz3-sze3 min-esz3-ta min-GAN2-pa-e3 min-ka-du6-a min-kam min-kam-ma-bi-a min-kam-sze3 min-kam-ta min-me min-na min-na-ba min-na-ba-ka min-na-bi-ta min-na-ne-ne min-na-ne-ne-sze3 min-na-sze3 min-nam-nam-da min-NE min-ni-isz min-sze3 min-sze3-ta min-ta min-x-gi min3 min3-a-ba min3-a-bi min3-am3 min3-esz-ta min3-esz3 min3-esz3-sze3 min3-esz3-ta min3-kam min3-kam-asz min3-kam-sze3 min3-na-ne-ne min3-sze3 MIR ...-MU ...-mu MU mu MU-... mu-... mu-{d}szara2-sze3 ...-mu-a mu-a mu-a-... mu-a-bi mu-a-kam mu-a-ni mu-am3 mu-ar3-ra mu-ba mu-ba-... mu-ba-al mu-ba-hul mu-ba-sze3 mu-bi mu-bi-... mu-bi-im mu-bi-sze3 mu-bi-x mu-bi2-im mu-da mu-da-a mu-da-a-re-e-sza-a-sze3 mu-da-a-tuku mu-da-ab-be2-re mu-da-an-gid2 mu-da-an-gur-re-sza mu-da-an-kar mu-da-ba-ni-lum mu-da-du-a-asz mu-da-gal2 mu-da-gal2-me mu-da-gen-na mu-da-gen-na-a mu-da-gen-na-me mu-da-gi4 mu-da-KU mu-da-kusz2 mu-da-kusz2-sze3 mu-da-kusz2-x mu-da-nu-um mu-da-num2 mu-da-sa6 mu-da-ti-sze3 mu-da-tuku-a mu-da6-da6-a mu-dab mu-dab5 mu-dab5-dab5-be2-esz mu-dah mu-dah-e mu-de2-a mu-de6 mu-de6-a mu-de6-a-sze3 mu-de6-x-x mu-dim2 mu-dingir-ra-ke4 ...-mu-du mu-du mu-du-lum mu-du-lum-sze3 mu-du11-ga-... mu-du11-ge-du7 mu-du12-du12 mu-du2 mu-du2-li-a mu-du3 mu-du3-a mu-du3-sze3 mu-du3-ta ...-mu-du7 mu-du8 mu-du8-du8 mu-du8-e mu-du8-e-ta mu-dub-la2 mu-duh-um mu-e3 mu-e3-esz mu-e3-gu-sza mu-er3-ra-ta mu-ga2-la mu-gal-e3 mu-gal2 mu-gal2-am3 mu-gal2-am3-sze3 mu-gal2-asz mu-gal2-la mu-gal2-la-am3 mu-gal2-la-sze3 mu-gal2-sze3 mu-gal2-x mu-gar mu-gar-gar mu-gen-gen-ne2-esz2 mu-gi-... mu-gi-bi mu-gi-in mu-gi-ne-esz mu-gi-ne2 mu-gi-ne2-esz mu-gi4 mu-gi4-a-ta mu-gid2 mu-gid2-ma mu-giri3-ir mu-gu mu-gu-sze3 mu-gul-gul mu-gur4-gur4 mu-ha-... mu-HI-e-dam mu-hul mu-hul-a mu-hul-sze3 mu-hul-ta mu-hul(DU) mu-i3-dab5 mu-igi-ba mu-igi-bar mu-IL2 ...-mu-ka mu-ka mu-ka-me mu-ka-sze3 mu-ka-x mu-kal-am3 mu-kal-la mu-kal-la-ta mu-kal-le mu-kal-le-ta mu-ki-isz{ki} mu-ki-x mu-ku mu-ku-ni mu-ku4 mu-ku5 mu-kur2-ra mu-kux(DU) mu-kux(DU)-bi mu-kux(DU)-da mu-kux(DU)-e mu-kux(DU)-e-a mu-kux(DU)-ka mu-kux(DU)-la2-ta mu-kux(DU)-ne mu-kux(DU)-ra mu-kux(DU)-ra-... mu-kux(DU)-ra-a mu-kux(DU)-ra-ka mu-kux(DU)-ra-ta mu-kux(DU)-sze3 mu-kux(DU)-ta mu-kux(KWU147) mu-kux(KWU147)-kux(KWU147) mu-kux(KWU147)-ra mu-kux(KWU636) mu-kux(KWU636)-ra mu-kux(LIL)-ra mu-la-kam mu-la2-ne mu-LAGAB-szu-ku3 mu-lah5 mu-lah6{la}-he-esz2 mu-lu-usz mu-lugal mu-luh-a ...-mu-ma-an-szum2 mu-ma-da mu-me mu-me-en8 mu-mu mu-mu-a mu-mu-sze3 mu-na mu-na-...-x-... mu-na-a mu-na-ab-szum2-x mu-na-ag2-sze3 mu-na-ak mu-na-ak-a mu-na-ak-ke4 mu-na-an-de6 mu-na-an-dim2 mu-na-an-du3 mu-na-an-e3 mu-na-an-gub mu-na-an-la-ah mu-na-an-lah5 mu-na-an-si mu-na-an-szum2-ma-a mu-na-ba-al mu-na-da-ri-esz mu-na-de6 mu-na-dim2 mu-na-du3 mu-na-du3-a mu-na-e-ra-a mu-na-e3 mu-na-gi mu-na-gi-in mu-na-gi4 mu-na-gi4-a mu-na-gi4-gi4 mu-na-gub mu-na-kesz2 mu-na-ni-du11 mu-na-ni-du3 mu-na-ni-ku4 mu-na-ni-ku4-ku4 mu-na-num2 mu-na-ra-e3 mu-na-ra-e3-esz2 mu-na-ra-ni-e3-esz mu-na-ri mu-na-ru mu-na-si mu-na-szum2 mu-na-we-er-dingir mu-na-x mu-ne mu-ne-dim mu-ne-dim2 mu-ne-dim2-sze3 mu-ne-du3 mu-ne-du3-ta mu-ne-du8 mu-ne-em mu-ne-gar mu-ne-ra-e3 mu-ne-sze3 mu-ne-szi-gi4 mu-ne-ta-an-gub mu-ne-x mu-ne:du3 mu-ne2-dim2 mu-ni mu-ni-... mu-ni-an-tak4-sze3 mu-ni-ba-ta-e3 mu-ni-de6-a-sze3 mu-ni-dim2 mu-ni-dim2-... mu-ni-du8 mu-ni-e2-gal-la mu-ni-e2-gal-la-sze3 mu-ni-e2-gal-la-ta mu-ni-gal2 mu-ni-gi4 mu-ni-gin7-du10 mu-ni-gub mu-ni-hul-hul mu-ni-i3-mah mu-ni-i3-zu mu-ni-im mu-ni-in-kux(KWU636)-re-esz2-sza-a-sze3 mu-ni-ki-en-gi mu-ni-ki-en-gi-sze3 mu-ni-kur-ra mu-ni-kux(KWU636)-ra-a mu-ni-kux(KWU636)-re-sza mu-ni-lal3 mu-ni-lu mu-ni-ma-kal mu-ni-mah mu-ni-mah-e mu-ni-mah-sze3 mu-ni-nigin2 mu-ni-ri-iq-ti-id-ni-im mu-ni-rig7 mu-ni-sze3 mu-ni-sze3-za-gin3 mu-ni-szu-ta-a-lu mu-ni-szu-za-gin3 mu-ni-ta mu-ni-TU-am3 mu-ni-x mu-ni-zi mu-ni-zu mu-ni-zuh mu-nigin2-na mu-nigin2-na-a mu-PAP MU-ra mu-ra mu-ra-an-de6 mu-ra-gu7 mu-ra-ka mu-ra-ni mu-ra-nu-um mu-ra-num2 mu-ra-sze3 mu-ra-u2-e mu-ri mu-ri-a-na-... mu-ri-a-na-ba-a mu-ri-a-na-ba-ak mu-ri-a-na-ba-ak-ka-sze3 mu-ri-a-na-ba-ak-sze3 mu-ri-ig-ti-id-ni-im mu-ri-iq mu-ri-iq-da-ad-ni-im mu-ri-iq-it-ni-iq-tum mu-ri-iq-it-ti-ni mu-ri-iq-ti-e-im-um-ma mu-ri-iq-ti-i3-di3-ni-im mu-ri-iq-ti-id-ni-im mu-ri-iq-ti-id-ni:im mu-ri-iq-ti-id-nim mu-ri-iq-ti-id:ni-im mu-ri-iq-ti:id-ni-im mu-ri-iq-ti(BAL)-id-ni-im mu-ri-iq:ti-id:ni-im mu-ri-iq:ti:id:ni:im mu-ri-na-ba mu-ri2-iq mu-ri2-iq-ti-i3-di3-im mu-ri2-iq-ti-i3-di3-ni-im mu-ri2-iq-ti-id-ni-im mu-ru mu-ru-gin7 mu-ru-um{ki} mu-ru-wa mu-sa-sze3 mu-sa-um mu-sa10 mu-sa2 mu-sa6-ge mu-sa6-gi mu-sa6-gi-na-ta mu-sal-la mu-sar mu-sar-an mu-sar-ra mu-sar-ra-ba mu-sar-ra-bi mu-sar-ra-na mu-sar{ar} mu-si ...-mu-silim-mu mu-su mu-suru5-suru5 mu-sza mu-sza-ak-li-x mu-sza-ka mu-sza-ki mu-sza-sze3 mu-sza-ta mu-sza-we-er-sze3 mu-sza-x mu-sza-zi-ga mu-sza3-ge ...-mu-sze3 mu-sze3 MU-SZE3-TUG2-IGI-MU mu-szesz mu-szi mu-szi-... mu-szi-ak mu-szi-bar mu-szi-bar-ta mu-szi-gen-na mu-szi-in-gi4-gi4 mu-szi-x ...-mu-szu mu-szu mu-szu-an mu-szu-ba-ad-mu mu-szu-du7 mu-szu-du7-sze3 mu-szu-du7-ta mu-szu-du8 mu-szu-du8-sze3 mu-szu-du8-ta mu-szu-hur-da mu-szu-i3-li2 mu-szub mu-szub-bi ...-mu-ta mu-ta mu-ta-ar-ri mu-ta-de6 mu-ta2-lum mu-tab-bil mu-tag mu-tag-ta mu-tak4-a mu-ti-la mu-ti-la-am3 mu-ti-la-sze3 mu-ti-lum mu-til mu-tu-da mu-tuku-bi mu-tuku5 mu-tum mu-tum-dingir mu-tum2-mu-a mu-tum3-a-sze3 mu-tum3-da mu-u2-a mu-u2-u2 mu-u2-x mu-u3 mu-u3-a mu-u3-gi4-gi4-da mu-u3-na-ni-gal2 mu-u8-sze3 mu-ub-ak mu-ug7-ug7 ...-mu-um mu-um-gub mu-um-ka-gal2-la mu-un-... mu-un-du11-a mu-un-du3 mu-un-e3-a mu-un-gal2 mu-un-gid2 mu-un-gur2 mu-un-la-ha mu-un-li-sa-a mu-un-lu5-ga-a mu-un-na-an-e3 mu-un-na-an-e3-a mu-un-na-an-x-e3-a mu-un-na-de6 mu-un-na-ni-in-ku4 mu-un-se3-se3 mu-un-su3-sza-a mu-un-szu2 mu-un-tak4-a mu-un-ti mu-un-ti-a mu-un-ti-ge2 mu-un-ti-il mu-un-til-la-x mu-un-tum2-ma-na mu-ur-ra-sze3 mu-ur2-du10-ga-ba mu-ur2-du10-gaba mu-ur2-ti-ga-ba mu-ur2{ki} mu-ur3 mu-uru4 mu-us2-sa mu-us2-sa-a-bi mu-us2-sa-a-ra mu-us2-sa-bi ...-mu-usz mu-usz-da-an mu-usz-te-mi-qum mu-x mu-x-... mu-x-sa6-ge-ta mu-x-se3 mu-x-x mu-zal mu-ze2-a-sze3 mu-zi mu-zu mu-zu-a mu-zu-a-ka mu-zu-da mu-zu-ta mu-zu-zu mu-zu-zu-ma mu(ASZ) mu(ITI) mu(NI) mu(TI) mu{ki} mu10 mu10-mu10 mu10-u4-ru6-ba-na-ka mu10-us2 mu10-us2-a-na mu10-us2-ba mu10-us2-bi mu10-us2-sa mu10-us2-sa2 mu10-us2-sa2-a-ni mu10-us2-sa2-ke4{muszen} mu10-us2-sa2-mu mu10-us2-sa2-ta mu10-us2-sa2-zu mu10:us2 mu10:us2-sa2 mu13 mu13-mu13 mu13-mu13-ke4 mu13-mu13-me mu13-mu13-sze3 ...-mu2 mu2 mu2-a mu2-am3 mu2-da mu2-mu2 mu2-mu2-e mu2-sze3 mu2-x mu4 mu6 mu6-ha-a mu6-sub3 mu7 mud mud-geszimmar mud3 mud5 mud5-me-gar mudra mudra{ra} mudra{ra}-am3 mudra5 mug mug-ba mug-bi mug-gul mug-lu{sar} mug-na-lum mug-ri-ib mug-ta mug-tur mug(ARAD) mug(ASZ muh2 muhaldim muhaldim-da muhaldim-e muhaldim-e-ne muhaldim-me muhaldim-me-esz2 muhaldim-ne muhaldim-ra muhaldim-sze3 muhaldim-ta muhaldim:sze3 mul mul-la mul-mul-la mul-sze3 mul-tum-sze3 mun mun-a mun-a-ba mun-bi mun-ka mun-ke4-ne-ta mun-mun mun-na-sze3 mun-ne mun-sza-ra-bi2 mun-ta mun-ur4 mun(DIM) mun(DIM)-a munu3 munu4 munu4-... munu4-{d}lamma-... munu4-a-sze3 munu4-ba munu4-bi munu4-bi-du-du munu4-gu7 munu4-gu7-sze3 munu4-gu7-ta munu4-gu7-zi-ta munu4-gu7(KA) munu4-ha-ma-x munu4-hu munu4-ki-sza3-da-ta munu4-ku3-ta munu4-ku5-ka munu4-mu2 munu4-mu2-me munu4-mu2-ta munu4-ra munu4-sze3 munu4-x munu4-zi-... munu4(NUMUN) munu4(NUMUN)-bi munu4(SZE) ...-munus MUNUS munus MUNUS-... MUNUS-...-sar MUNUS-...-ta munus-a-ni munus-am3 munus-am3-sze3 MUNUS-ASZ-ur4 munus-bi MUNUS-da MUNUS-DISZ-... MUNUS-DISZ-{d}li9-si4 munus-dumu munus-e-ne MUNUS-er3-ra munus-er3-ra MUNUS-gil-sa munus-gil-sa munus-gil-sa-a munus-gil-sa-ka-ni munus-gil-sa-me munus-gil-sa-ta munus-i3-sa6 MUNUS-IGI-um munus-in-sa6 munus-ki MUNUS-lu munus-me MUNUS-ME-be-li2 munus-me-esz2 munus-mu munus-nar munus-ni munus-ra munus-sa munus-sa6 munus-sa6-ga munus-saga munus-sze3 MUNUS-u4-kal MUNUS-x MUNUS-x-LAGAB-gu2-am3-ti munus-x-SIG7 munus:ni munus(NI) MUNUS) {munus}asz-gar3 {munus}asz2-gar {munus}asz2-gar3 {munus}asz2-gar3-sze3 {munus}gukkal {munus}masz2 {munus}nar {munus}ra2-gaba {munus}udu {munus}x mur mur-bi mur-gu4 mur-gu4-bi mur-gu4-da mur-gu4-kam mur-gu4-sze3 mur-gu4(TA) mur-ra mur7 mur7-de-li9 mur7-de3-li mur7-de3-li-e mur7-de3-li2 mur7-gu4 mur7-sza-an mur7-ta-li-ni mur7-te-la2-ia3 mur7-te-la2-ni mur7-te-li mur7-te-li-e mur7-te-li-ni mur7-te-li2 mur7-te-li2-ta mur7-te(PI)-li2 mur7-te9-li9 mur7-zi murgu murgu-ne-ne-a murgu2 murgu2-a-ni murgu2-ba murgu2-bi murgu2-egi-zi murgu2-gesz murgu2-ig-sze3 murgu2-ni-ta murgu2-pesz murgu2-ta murgu2-zi murgu2{ki}-ta ...-muru13 muru13 muru13-a muru13-a-ta muru13-asz muru13-e muru13-gal muru13-GAN2 muru13-ka muru13-ka-kam muru13-ke4 muru13-musz-bi-an-na muru13-sze3 muru13-ta muru13-tur muru2 murub murub-gal murub2 murub2-dingir-i3-zu-ta murux(KID.MA2.SZU4.A) murux(KID.SZU2.MA2.GI) murux(KID.SZU2.MA2.GI){gi} murux(KID.SZU2.MA2) musz musz-... musz-a musz-a-nunuz-e musz-ad8-e musz-ak musz-AN musz-an-na musz-ba musz-bar-re-e musz-bi musz-bi-a-na musz-bi-an musz-bi-an-na musz-bi-an-na-ka musz-bi-an-na-ke4-ne musz-bi-an-na-ke4-ne-ta musz-bi-an-na-sze3 musz-bi-an-na-ta musz-bi-edin-na musz-bi-edin-na-sze3 musz-bi-edin-na-ta musz-da-nu-um musz-da-num2 musz-du10-ga musz-e musz-eme6 musz-er2-gal2 musz-er2-gal2-ta musz-gir2 musz-giri3 musz-gu2-la2-sze3 musz-husz musz-husz-ta musz-igi-dar-e musz-igi-ni-x musz-ka-gesztin-ke4 musz-ki-num2 musz-lah5 musz-lah5-me musz-lah5-sze3 musz-lah6 musz-lah6-sze3 musz-me musz-NE-HI-ra musz-nig2-babbar2-e musz-nig2-bur-ra-ke4 musz-nun-gar3 musz-sag-imin-e musz-suhur-gibil4 musz-sza-lah5 musz-sza3-tur3-e musz-szu-{d}nin-gal musz-szu-ur2-zi-e musz-ta musz-ta-za-x musz-u2 musz-u3-pesz2 musz-uszum-gal-e musz-uszumgal musz-x-e musz(SUD) musz(SUD)-bi-an-na-ta ...-musz2 MUSZ2 musz2 MUSZ2-ar-mu-gub-ta MUSZ2-ar-mu-na-du musz2-ar-mu-na-gub MUSZ2-ar-mu-na-gub-ba-ta MUSZ2-ar-mu-na-gub-ta MUSZ2-du ...-musz2-gu-la MUSZ2-igi-nim-{gesz}kiri6-usz-tur-mah-sze3 MUSZ2-sze3 ...-MUSZ3 MUSZ3 musz3 musz3-... MUSZ3-da-na MUSZ3-me MUSZ3-NE-du3-ta MUSZ3-szu-ni-ka MUSZ3-x muszen muszen-a muszen-bi muszen-da muszen-du10 muszen-du12 muszen-du2-sze3 muszen-du3 muszen-du3-e-ne muszen-du3-e-ne-sze3 muszen-du3-e-ne-ta muszen-du3-me muszen-du3-ne muszen-du3-ne-sze3 muszen-du3-ne-ta muszen-du3-sze3 muszen-du3-ta muszen-du3(GA2)-me muszen-gin7 muszen-ka muszen-mah muszen-me muszen-na muszen-na-da muszen-na-ka muszen-na-sze3 muszen-sa6-ga muszen-saga muszen-suhur-suhur muszen-sze3 muszen-szu-a-ri-bi muszen-tur muszen-x ...{muszen} muszenx(RI) MUSZxGAD n n-... n-am3 n-gal2 n-gal2-sze3 n-kam n-kam-asz n-sze3 n-ta n-x n-x-ta n(asz) n(asz@c) n(ban2) n(ban2)-ta n(barig) n(barig)-ta n(bur'u) n(bur3) n(disz) n(disz)-am3 n(disz)-kam n(disz)-sze3 n(disz)-x n(esze3) n(gesz2) n(iku) n(iku)-ta n(szar2) n(u) (n) ...-na NA na na-... na-...-i3-li2 na-...-ta na-...-u4-a na-(x)-na na-{d}isztaran na-{ga}gab2-tum ...-na-a na-a na-a-a na-a-a-AN-x na-a-a-gu na-a-a-ti na-a-be2-a na-a-du11-ga na-a-ga na-a-ga-mu na-a-gu na-a-gu-mu na-a-mu na-a-na na-a-na-a na-a-na-mu na-a-na-sze3 na-a-na-ta na-a-ti na-a-tum na-a-x na-a-zi na-ab na-ab-a-du11 na-ab-be2-a na-ab-be7-a na-ab-da-nu-um na-ab-da-num2 na-ab-da-num2-sze3 ...-na-ab-du na-ab-du11 na-ab-ha-tum na-ab-la-nu-um na-ab-la-num2 na-ab-la-zum na-ab-li2-is-e2-a na-ab-ni-szu na-ab-num2 na-ab-ra-tum na-ab-ri-... na-ab-ri-tum na-ab-ri-um-sze3 na-ab-ri2-lum na-ab-ri2-lum-ma na-ab-ri2-lum-sze3 na-ab-ri2-tum na-ab-ri2-um na-ab-ri2-um-ka na-ab-ri2-um-sze3 na-ab-ri2-x na-ab-ru-tim na-ab-sza-nu-um na-ab-tak4 na-ab-x na-ah-...-bi2-... na-ah-ba-tum na-ah-ba-tum-sze3 na-ah-bi-ir-mu na-ah-du na-ah-ha-ma-tal na-ah-szu na-ah-szu-a na-ah-szu-a-ta na-ah-szu-bala na-ah-szu-bala-ra na-ah-szum-bala na-ak-bi2-ib na-ak-bi2-ib-zu-ga na-ak-da-ma-ri na-am-DU na-am-ra-lum na-am-ri-ra-sza na-am-ri2-lum na-am-ri2-lum-ka na-am-ri2-lum-ma na-am-ri2-lum-ma-ta na-am-ri2-lum-sze3 na-am-tu-ra na-am3-DU-sze3 na-am3-ga2-ar na-am3-mu-dab5 na-am3-ri2-lum na-an-... na-an-ba-a-du3-u3 na-an-ba-ab-ti-ti na-an-ba-an-du3 na-an-ba-du3 na-an-ba-na-a-du3 na-an-du-un na-an-gaba-ti-la-da na-an-KA na-an-na na-an-na-a na-an-na-mu na-an-na-ri na-an-na-zi na-an-ni-a na-an-ni-a-ka-sze3 na-an-ni-a-ra na-an-ni-a-ta na-an-su-su na-an-tum3 na-an-uru4{ru} na-an-us2 na-an-x na-ap-ha-ar-szu-nu na-ap-la-nu-um na-ap-la-nu-um-sze3 na-ap-la-num2 na-ap-la-num2-sze3 na-ap-la(NA)-nu-um na-ap-li2-is na-ap-li2-is-dingir na-ap-li2-is-e2-a na-ap-ra-num2 na-ap-sa-nu-um na-ap-ta-a na-ap-ta-an na-ap-ta-num2 na-ap-ta2-num2 na-ap-ta2-num2-ta na-ar-... ...-na-ar-ni na-asz2-ru2-a{ki} na-asz2-szi na-ba na-ba-(x)-al-la na-ba-{d}da-ba-ba-sze3 na-ba-a-du3 na-ba-a-gi-in na-ba-ab-gur-re na-ba-ab-szum2-mu-ne na-ba-ab-ti na-ba-ab-ti-ti na-ba-an-du3 na-ba-an-si na-ba-an-szum2 ...-na-ba-ar-...-x-... na-ba-dim2 na-ba-du3 na-ba-du3-de3 na-ba-du8 na-ba-ga na-ba-gar na-ba-gi na-ba-ha-szu na-ba-i3-si na-ba-ka na-ba-ku4 na-ba-lu5 na-ba-lu5-ta na-ba-lu5-zu na-ba-ma-ti na-ba-mu na-ba-na-zi na-ba-NI-x na-ba-ra-sa10-a na-ba-sa na-ba-sa2 na-ba-sa2-e na-ba-sa2-ta na-ba-sa6 na-ba-sa6-e na-ba-sa6-ga na-ba-sa6-ga-ke4 na-ba-sa6-ga-ta na-ba-sa6-ka-ra na-ba-sa6-ke4 na-ba-sa6-me na-ba-sa6-ra na-ba-sa6-sze3 na-ba-sa6-ta na-ba-saga na-ba-silim na-ba-silim-ta na-ba-sza na-ba-szi-ib2-ti na-ba-szi-ib2-ti-ge26 na-ba-szu-hu-um na-ba-szum2 na-ba-tak4 na-ba-tuku na-ba-tum na-ba-tur-re na-ba-x na-ba(GAD)-silim na-ba2-sa6 na-be2-a na-bi na-bi-{d}en-lil2 na-bi-{d}suen na-bi-lu5 na-bi-su na-bi-ta na-bi-um-{d}en-lil2 na-bi2 na-bi2-... na-bi2-{d}EN-... na-bi2-{d}en-lil2 na-bi2-{d}en-lil2-la2 na-bi2-{d}en-lil2-sze3 na-bi2-{d}suen na-bi2-{d}suen-ta na-bi2-{d}szul-gi na-bi2-{d}utu na-bi2-a na-bi2-bar-re na-bi2-ga2-ga2 na-bi2-hu-um na-bi2-hu-um-sze3 na-bi2-i3-li2 na-bi2-i3-li2-szu na-bi2-ib2-zal-e na-bi2-lum na-bi2-ri2-um na-bi2-si-de3 na-bi2-um na-bi2-um-ta na-bi2-zal-e na-bi2-zu na-bu-da na-bu-ga na-bu-tum-sze3 na-bu-um na-bu3-gu na-da na-da-... na-da-ak na-da-nam na-da-ni-i3-li2 na-da-ni-im na-da-ni-isz na-da-nim na-da-num2 na-da-tum-ta na-da-x-ta na-dab6-kur2-e ...-na-dan na-DI na-di na-DI-ta na-di3 na-di3-a-ku na-di3-tum na-du na-du-be-el na-du-be-li2 na-du-na na-du10 ...-na-du3 na-du6-ni na-e2-... na-eb2-gu-gu na-ga na-ga-ab-tum na-ga-ab-tum-da na-ga-ab-tum-ma na-ga-ab-tum-ma-ka na-ga-ab-tum-ma-me na-ga-ab-tum-me na-ga-ab-tum-sze3 na-ga-ab-tum-ta na-ga-ab-tum2-sze3 na-ga-lu5 na-ga-lu5-ta na-ga-lu5-x na-ga-mu-ur na-ga-tum na-ga-x-AN-x-... na-ga2 na-gab2 na-gab2-tum na-gab2-tum-bi na-gab2-tum-da na-gab2-tum-ka na-gab2-tum-ka-sze3 na-gab2-tum-ke4 na-gab2-tum-ke4-ne na-gab2-tum-ma na-gab2-tum-ma-ka na-gab2-tum-ma-ke4 na-gab2-tum-ma-sze3 na-gab2-tum-ma-ta na-gab2-tum-ma{ki} na-gab2-tum-me na-gab2-tum-sze3 na-gab2-tum-ta na-gab2-tum-x na-gab2-tum2-ma-sze3 na-gab2(BA)-tum na-gab2(DA)-tum na-gab2{ab}-tum na-gab2{ab}-tum-ma na-gab2{ab}-tum-ta na-gab3-tum na-gab3-tum-ma na-gada na-gada-me na-gada-ta na-gada(SIG2) na-gal2 na-gal2-ta na-gar3{ki} na-gi-id-dingir na-gi-kal na-gi4 na-gin7 na-gu na-gu-du na-gu-du-sze3 ...-na-gu-la na-gu-ri na-gu-u2-du ...-na-gu4-sze3 na-ha-ab-bi2-ri-isz na-ha-ab-tum na-ha-asz2-tum na-ha-nu-um na-ha-pa2-tal na-ha-ru-um na-ha-szesz na-he2-zi na-hi-asz2-tum na-hi-asz2-tum-ma na-hi-bu-um na-hi-da-tum na-hi-isz-tum na-hi-mu-um na-hi-sze3-tum-ma na-hi-szi-tum na-hu-um-ra na-hul na-i3-li2 na-IL2 na-isz-ni ...-na-ka na-ka-... na-ka-gu ...-na-ka-sze3 na-kab-tum-ma ...-na-ke4 ...-na-ki na-ki-ki na-ki-na na-ki-ni na-ki-ri na-lu-... na-lu-uk na-lu2 na-lu2-ba-du na-lu2-ta na-lu5 na-lu5-a na-lu5-sze3 na-lu5-ta na-lu5-u2 na-lu5-ug2 na-lugal-ta na-lum na-ma-ab-gur-re na-ma-ru-um na-ma-szum2 na-mah na-masz-da-ga na-me na-me-a na-me-a-bi na-me-du3 na-me-er-dingir na-me-esz2 na-me-isz-me-dingir na-me-me na-mi-gu2-re na-mi-gur na-mi-gur-e na-mi-gur-re na-mi-gur-rex(HU) na-mi-ib-gur-re na-mi-ib2-gur-e na-mi-ib2-gur-re na-mi-ri2-lum na-min-du10-{d}nansze ...-na-mu na-mu na-mu-... na-mu-bala na-mu-da-di na-mu-igi-bar na-mu-ka na-mu-ke4 na-mu-na-mu-tar na-mu-ne-ne na-mu-nigin2-nigin2 na-mu-ra na-mu-ra-zu na-mu-ru-in na-mu-sze3 na-mu-ta na-mu-tum na-mur-i3-li2 na-mur-szu-a ...-na-na na-na na-na-... na-na-a na-na-a-ke4 na-na-a-me na-na-a-ta na-na-a2 na-na-ab-szum2-e na-na-ad na-na-am3 na-na-du na-na-dug-sze na-na-ga-da na-na-gi-in na-na-ki-ga-ga na-na-ku-za na-na-ma na-na-ma-sze3 na-na-me na-na-mu na-na-mu-ur3-di na-na-nam na-na-ri na-na-sa3 na-na-sa6 na-na-ta na-na-ti na-na-ti-a na-na-tum na-na-tum-e na-na-tum-ka na-na-tum-ma na-na-tum-ma-sze3 na-na-tum-sze3 na-na-tum-ta na-na-u3 na-na-x na-na-x-me na-na-zi-zi na-nam na-nam-da-ta na-NE na-ne-gur-re na-ne-szum2-mu na-ne-zi-zi ...-na-ni na-ni na-ni-a ...-na-NI-ak na-ni-ba-e na-ni-bu na-ni-e na-ni-kux(KWU636)-kux(KWU636) na-ni-mu na-ni-mu-ta na-ni-pa2-tal na-ni-ra na-ni-ta na-NIG2-DU6 na-PA na-pa2-li2-is-e2-a na-ra-... na-ra-am na-ra-am-{d}da-gan na-ra-am-{d}iszkur na-ra-am-{d}iszkur-ta na-ra-am-{d}suen na-ra-am-{d}suen-ka na-ra-am-{d}suen-ke4 na-ra-am-{d}suen-sze3 na-ra-am-{d}suen-ta na-ra-am-e2-a na-ra-am-e2-a-sze3 na-ra-am-e3 na-ra-am-i3-li2 na-ra-am-i3-li2-ka na-ra-am-i3-li2-ke4 na-ra-am-i3-li2-ta na-ra-am-me-a na-ra-am-sza na-ra-am-ti-a na-ra-am-tum na-ra-am3-i3-li2-ta na-ra-ma-da-ad na-ra-me-a ...-na-ri na-ri-bu na-ri-ib na-ri-im na-ru-ru-um na-ru2 na-ru2-a na-ru2-a-{d}en-lil2 na-ru2-a-asz na-ru2-a-ka na-ru2-a-mah na-ru2-a-mah-{d}en-lil2 na-ru2-a-mah-gal na-ru2-a-mah-sze3 na-ru2-a-mah-ta na-ru2-a-sze3 na-ru2-sze3 na-sa2 na-sa6 na-sa6-... na-sa6-ga na-sa6-ka na-sa6-ke4 na-sa6-ra na-sa6-sze3 na-sa6-ta na-saga na-si-bil-tum-sze3 na-si-im na-si-im-(x) na-si4 na-silim na-silim-ka na-silim-ke4 na-silim-me na-silim-mu na-silim-sze3 na-silim-ta na-silim-x na-sze-a ...-na-sze3 na-sze3 na-szi na-szi-ASZ-i3-li2 na-szi-at na-szi-be-li2 na-szi-ib-szub-szub na-szi-ti na-szid ...-na-szu na-szu ...-na-ta na-ta na-ta-x-szu-ma-la2-a na-te-asz2-tum na-ti na-ti-... na-ti-tum na-ti-um ...-na-tir-ta na-tu-um na-tum na-tum-da na-u2-a na-u2-a-a na-u2-a-ta na-um na-um-bi-la-ni na-usz2 na-wa-ar-sze-en na-wa-ar{ki} na-wa-ar{ki}-ta ...-na-we-er na-we-er na-we-er-{d}a-zu na-we-er-{d}utu na-we-er-dingir na-we-er-dingir-ma na-we-er-dingir-ta na-wi-ir-dingir ...-na-x na-x na-x-... na-x-ab-bi na-x-da na-x-ge na-x-ir na-x-na na-x-na-sze3 na-x-sa2 na-x-ta na-x-tum na-x-um na-x-x na-za-tum na-za-x na-ze2 na-ze2-i3-li2 ...-na-zi na-zi na-zi-da na:me na:ru2 na:ru2-a-mah na:ru2:a na:ru2:a-mah na(BAD) na(DI) na(E) na(KI) na(ME) na(SUMUN) NA) ...-na{ki} na2 na4 na4-bi na4-bi-kam na4-da-sze3 na4-edin-pa-e3 na4-gi-na na4-gul na4-gul-an-na na4-ka na4-ka-ge6 na4-kam na4-ma na4-ma-ta na4-mah-ta na4-ne na4-nim-sza3-ga na4-sze3 na4-ta na4-tur-lal3 na4-zalag-ga na4(NI na4(NI-UD)-ze2 {na4}... {na4}{d}e2-gid2 {na4}{gesz}gam-gam {na4}a-ab-ba {na4}a2-szuba3 {na4}AB-KID {na4}aga {na4}aktum2 {na4}al-ga-um {na4}alan {na4}an-za-am {na4}an-zu-gur4-me {na4}bu-uz-hi-li {na4}bur {na4}bur-sal4 {na4}bur-szakkan {na4}bur-szu-sal {na4}bur-zi-sza3-gal2 {na4}da {na4}du8-du8-um {na4}du8-szi {na4}du8-szi-a {na4}du8-szi-a-bi {na4}dug {na4}edin {na4}ellag2 {na4}esi {na4}esi-kam {na4}gidri {na4}gir2 {na4}gu-bi {na4}gug {na4}gug-a-nu2 {na4}gug-bi {na4}gug-ga {na4}gug-gal {na4}gug-gal-bi {na4}gug-nu2 {na4}gug-pu2 {na4}gug(GUL) {na4}gug2 {na4}HAR-PI {na4}igi-musz-ul4 {na4}KA {na4}ka-asz-si-ga {na4}ka-gi-na-am3 {na4}KA-MI {na4}kikken2 {na4}kikken2-bi {na4}kin2 {na4}kin2-szu-se3-ga {na4}kin2-ur5 {na4}kin2-zi-bi2 {na4}KU {na4}KWU543 {na4}la2-a {na4}ma-al-tum {na4}ma-da {na4}musz-gir2 {na4}na-mah {na4}na-ru2-a {na4}na-ru2-a-mah {na4}nagar {na4}nig2 {na4}nig2-da {na4}nir {na4}nir2 {na4}nir3 {na4}nir7 {na4}nir7-sze3 {na4}nir7-szi-tum{um} {na4}nirx(GIN2) {na4}nirx(GIN2)-igi {na4}nirx(MIR.ZA) {na4}nu11-gal {na4}nunuz {na4}pirig-dar {na4}sag-ta-ur {na4}sag11 {na4}sag11-gal-ub3 {na4}saga {na4}SU-musz {na4}sug {na4}sza-e2 {na4}sza-x {na4}SZIM {na4}szu-se3-ga {na4}szuba {na4}szuba3 {na4}ta-ba {na4}tu-dur {na4}u-dar {na4}u2-za-gul {na4}ur5 {na4}uruda-kin {na4}x {na4}x-... {na4}x-gal {na4}x-x {na4}za-... {na4}za-gin3 {na4}za-gin3-ba {na4}za-gin3-sze3 {na4}za-gul {na4}za-x {na4}zu-a {na4}zu2 na8 na8-na8 na8-na8-dam na8-na8-sze3 nab nab3 nab3-ta ...-nag nag nag-... nag-a nag-a2-x nag-am3 nag-ambar nag-dim2 nag-en nag-engur nag-engur-ra nag-esir2 nag-esir2-sze3 nag-esir2-ta nag-ga nag-ka-bi nag-ki-zu nag-LAGAB nag-lugal nag-lugal-ka-sze3 nag-saga nag-su-sze3 nag-su{ki} nag-su{ki}-a nag-su{ki}-da nag-su{ki}-ke4 nag-su{ki}-sze3 nag-su{ki}-ta nag-sze3 nag-ta nag-ti-te nag-u2-ka nag-x nag-x-x nag(KA) nag4 nag4-esir2 nag4-ga2 nag4-ga2-de3 nag4-gesz naga naga-bi naga-si-e3 naga-sze3 naga-ta naga(NI) naga(SILA3) naga3 naga3{ga2} ...-NAGAR nagar NAGAR nagar-... nagar-a-asz-sze3 nagar-bad3-LAGAB-me nagar-bar-ra nagar-bi nagar-bi-lugal nagar-e nagar-e-ne nagar-ka nagar-kam nagar-ke4 nagar-me nagar-me-esz2 nagar-ra nagar-ra-sze3 nagar-re-ne nagar-sza3-ga nagar-sza3-kusz2 nagar-sze3 nagar-ta nagar-x-... nagga nagga-bi nagga-ni-tum ...-nam NAM nam nam-... nam-{d}en-ki nam-{d}suen-a-x-ti nam-{d}utu-sze3 nam-1(gesz2) nam-1(gesz2)-ta nam-1(u) nam-1(u)-ka nam-1(u)-ke4-e-ne nam-1(u)-ke4-ne nam-1(u)-me nam-1(u)-na-sze3 nam-1(u)-sze3 nam-1(u)-ta nam-5(disz) nam-aga-si nam-an-ta-lu2 nam-apin-la2-sze3 nam-ar-gi4-num2 nam-ar-gi4-num2-sze3 nam-ARAD2 nam-ARAD2-da-ni nam-ARAD2-da-ni-sze3 nam-ARAD2-ni-sze3 nam-ARAD2-sze3 nam-ba-al-ti nam-ba-an-du3 nam-ba-an-du3-du3 nam-ba-an-ku4-ra-x nam-bala-esz3-ta nam-bara2-si-ga nam-be2-li2-li2 nam-be2-re-e nam-be2-rex(HU)-e nam-be2-rex(HU)-ni nam-be2:re nam-bi-ru-bi nam-bulug3-sze3 nam-bur2-a-ka nam-bur2-ra-ka nam-da nam-dabin-sze3 nam-dah nam-dam nam-dam-... nam-dam-a-ni-sze3 nam-dam-na-sze3 nam-dam-ni-ta nam-dam-sze3 nam-dam-sze3-am3 nam-dam(NIN9)-sze3 nam-dar-eb2-gu-ul nam-di-ku5 nam-diri-ni nam-diri-ni-du10 nam-DISZ-sze-bu nam-DU nam-du-da nam-du-du nam-DU-ga nam-du5-la2-a nam-du8 nam-dub-... nam-dub-sar nam-dumu nam-dumu-dumu nam-dumu-gi7 nam-dumu-ka nam-dumu-ka-ni nam-dumu-ka-ni-ir nam-dumu-lugal-sze3 nam-dumu-me nam-dumu-sze3 nam-dumu-ta nam-dux(GIN2)-la2 nam-dux(GIN2)-la2-a nam-dux(GIN2)-la2-sze3 nam-e-tug2 nam-e2-du6-la nam-e2-gi4-a-am3 nam-e2-gi4-a-bi-sze3 nam-eb2-gu-ul nam-egi-ni-du10 nam-egi-ni-du10-e nam-egir-erin2-na-sze3 nam-en nam-en-li nam-en-na nam-en-na-bi nam-en-na-ka nam-en-na-ke4 nam-en-na-ke4-ne nam-en-na-ke4-ne-ta nam-en-na-me nam-en-na-sze3 nam-en-ne2 nam-en-nita2-la nam-en-tuku nam-engar nam-engar-sze3 nam-enku nam-enku-ra nam-erim2 nam-erim2-a nam-erim2-a-ni nam-erim2-am3 nam-erim2-ba nam-erim2-bi nam-erim2-bi-im nam-erim2-bi-ta nam-erim2-e nam-erim2-ka nam-erim2-ku5-ra nam-erim2-ma nam-erim2-ma-bi nam-erim2-sze3 nam-erim2-ta nam-erim2-x nam-erim2(RU-NE)-bi nam-erim2(RU)-bi nam-erin2 nam-erin2-bi nam-erin2-e nam-erin2-ke4-e-ne-ta nam-erin2-na nam-erin2-sze3 nam-erisz-sza nam-ezem-ni nam-ga-esz8 nam-gab2-us2-sze3 nam-gal nam-gala nam-gala-sze3 nam-geme2 nam-geme2-{d}ba-ba6 nam-geme2-{d}ba-ba6-i3-du10 nam-geme2-a nam-geme2-a-ni nam-geme2-da nam-geme2-dumu-na-mu-ku5 nam-geme2-ka nam-geme2-ni nam-geme2-ni-me nam-geme2-ni-sze3 nam-geme2-sze3 nam-giri3-ra-ni nam-gu-za-la2-sze3 nam-gub-ba nam-gudu4-sze3 nam-gurusz nam-ha nam-HA-bi2-in-du11 nam-ha-ni nam-ha-ni-bi nam-ha-ni-e nam-ha-ni-ka nam-ha-ni-ka-ta nam-ha-ni-ke4 nam-ha-ni-me nam-ha-ni-mu nam-ha-ni-ra nam-ha-ni-sze3 nam-ha-ni-ta nam-ha-ni-x nam-ha-ru-um nam-ha-szu-um nam-ha-zu nam-ha(ZA)-ni nam-he2-ta nam-i3-bi2-la nam-i3-gi4-la-sze3 nam-ibila nam-ibila-ni-ta nam-ibila-ta nam-IL2 nam-il2-la nam-iri nam-iri-na nam-iri-na-ka nam-iri-na-sze3 nam-iri-na-ta nam-iri(GISZGAL)-na nam-kal-ga nam-ki-ka nam-ku-li nam-ku3-ga nam-ku6-mun nam-kun-sze3 nam-kur-ra-kam nam-la2 nam-la2-a-sze3 nam-lu-bi nam-lu2 nam-lu2-be6-lu5-da nam-lu2-e-du10-sze3 nam-lu2-gi-na-ab-tum-bi-sze3 nam-lu2-i3-du10 nam-lu2-inim-ma-bi-sze3 nam-lu2-inim-ma-sze3 nam-lu2-la-ga nam-lu2-ni nam-lu2-tab-ba nam-lu2-tab-ba-sze3 nam-lu2-u18 nam-lu2-u18-ba nam-lu2-u18-bi nam-lu2-x nam-lugal nam-lugal-... nam-lugal-a-ni-du10 nam-lugal-a-ni-du10-ta nam-lugal-i3-du10 nam-lugal-i3-du10-ra nam-lugal-la-ka-ni nam-lugal-la-ni nam-lugal-ni nam-lugal-pa-e3 nam-lugal-sze3 nam-lugal-x nam-lukur-sze3 nam-ma nam-ma-... nam-ma-gi4-gi4 nam-ma-gur-re nam-ma-ni nam-ma-ni-ku5 nam-ma2-ra-ni-du10 nam-mah nam-mah-...-ta nam-mah-{d}ba-ba6 nam-mah-{d}ba-ba6-i3-du10 nam-mah-{d}ba-ba6-ke4 nam-mah-{d}ba-ba6-ta nam-mah-{d}nin-mar{ki} nam-mah-a-ni nam-mah-e nam-mah-e2-ki nam-mah-ha-ni nam-mah-ke4 nam-mah-mah nam-mah-me nam-mah-ni nam-mah-ni-x nam-mah-ra nam-mah-sze3 nam-mah-szu nam-mah-ta nam-mah-uru11{ki} nam-mah-x nam-mah-zu nam-me-na nam-men-nam nam-men-ni nam-mi-gur-re nam-mi-ib2-gur-re nam-mi-ni-ib2-tak4-tak4 nam-mi-x nam-mu nam-mu-DU nam-mu-na-mu-tar nam-mu-ta nam-mu10-us2-sa2 nam-mu10-us2-sa2-sze3 nam-munus nam-munus-ka-ni nam-na nam-nagar nam-nam-da nam-nam-da-ta nam-nanga-a-ni nam-nar nam-nar-ta nam-NE-iri nam-NE-NE nam-nimgir nam-nimgir-ra-ni-du10 nam-nimgir-si nam-nin-... nam-nin-a-ni nam-nin-a-ni-du10 nam-nin-e-ba-ab-du7 nam-nin-e-he2-du7 nam-nin-e-ni-kam nam-nin-ni-du10 nam-nin-sze3-am3 nam-nita nam-nita2-sze3 nam-nu-banda3 nam-nu-gig-kam nam-nun-da nam-nun-da-ta nam-nun-na nam-nun-x ...-nam-pi-la-num2 nam-ra nam-ra-a nam-ra-a-ak-NE nam-ra-ak nam-ra-ak-a nam-ra-ak-da nam-ra-ak-me nam-ra-ak-ne-sze3 nam-ra-ak-ta nam-ra-as nam-ra-asz nam-ra-ga2-bi2-kusz2 nam-ri nam-ri-bi nam-ri2-na-ma-ri2-dam nam-ru-ni nam-sa-ru-um nam-sa12-du5 nam-sag nam-sanga nam-se3-ga nam-sipa nam-sipa-da nam-sipa-da-ni-du10 nam-su{ki} nam-sukkal nam-sukkal-e nam-sukkal-ni-du10 nam-sza-ra-ab-du nam-sza3-BAD nam-sza3-ni-u3 nam-sza3-tam nam-sza3-tam-kam nam-sza3-tam-ma nam-szabra nam-szar2-ra nam-sze3 nam-szesz nam-szesz-a nam-szesz-a-na nam-szesz-sza nam-szid nam-szita nam-szita4 nam-szitim nam-szu-ku6 nam-szub nam-SZUL-a nam-szusz3 nam-szusz3-ta nam-ta nam-tab-ba-da nam-tag-du8 nam-tar nam-tar-eb-du7 nam-tar-eb-gu-ul nam-tar-eb2-du7 nam-tar-eb2-du7-e nam-tar-eb2-gu nam-tar-eb2-gu-ul nam-tar-eb2-gu-ul-me nam-tar-eb2-gu-ul-sze3 nam-tar-eb2-gul nam-tar-eb2-ul nam-tar-he2-gu-ul nam-tar-ra nam-tar-ra-ta nam-tar-re nam-tar-re-da nam-ti nam-ti-... nam-ti-ab-ta nam-ti-e nam-ti-esz3-ta nam-ti-il nam-ti-in-zu nam-ti-la-ni-sze3 nam-ti-mu nam-ti-ni nam-ti-szu-me-du-ta nam-ti-x nam-tu-ra nam-tur nam-tur-ta nam-u4-da-tusz nam-u4-da-tusz-sze3 nam-UD-sza3 nam-ugula nam-ugula-gesz2-da nam-ugula-kam{am3} nam-ukken-na nam-ur-sag nam-ur-sag-ga2 nam-ur-sag-sze3 nam-uruda-ASZ-x nam-usz2-am3 nam-uszur4-a-ni-du10 nam-uszur4-a:ni-du10 nam-uszur4-dam nam-uszur4-ra nam-uszur4-ra-ni nam-x nam-x-... nam-x-a-ni-du10 nam-x-ni nam-x-ta nam-x-x nam-x-x-(x) nam-x-x-x-HI nam-zi nam-zi-... nam-zi-da nam-zi-da-ra nam-zi-ga nam-zi-mu-zu nam-zi-ta nam-zi-tar nam-zi-tar-... nam-zi-tar-ra nam-zi-tar-ra-ta nam-zi-tar-sze3 nam-zi-tum nam-zi-zi nam:sza3 nam:sza3-tam nam(GISZGAL) nam(GISZGAL)-iri-na nam2 nam2-mah nam2-mah-sze3 namma nanga nanga2 nanibgal nanibgal2 ...-nanna nanna nanna-ba-zi nanna-i3-gi nanna-kal-la nanna-ki-ag2 nanna-lu5-la nanna-lu5-le nanna(SZESZ nanna(SZESZ) nanna{ki} nanna{ki}-ma nansze nansze(AB) nansze(ZI2) nar NAR nar-{d}EN-... nar-{d}inanna nar-{d}szara2 nar-da nar-e nar-e-ne nar-e-ne-ka nar-gal nar-gal-ka-sze3 nar-gal-ra nar-HIxX-x nar-igi nar-ka nar-ka-me nar-kam-ta nar-ke4 nar-ke4-ne nar-me nar-me-esz2 nar-mu nar-mu-me nar-munus nar-munus-e nar-munus-e-ne nar-munus-e-ne-sze3 nar-munus-me nar-munus-me-esz2 nar-nar nar-ne nar-nita2 nar-nita2-me nar-ra nar-re-ne nar-sa-ga nar-sa-me nar-sa6-a-ga nar-sa6-ga nar-sag-ta nar-sze3 nar-ta nar-x nar-zi nar-zi-la nar-zi-ta ...-NE ...-ne NE ne ...-NE-... NE-... NE-...-{d}en-lil2 NE-...-ta NE-{d}mah NE-a NE-a-a NE-a-a-ta ne-a-ra-asz NE-a2 NE-a2-hu-du7-ti NE-ba NE-ba-a NE-ba-ba NE-ba-ba-ta ne-ba-id NE-bad3-ni-tum NE-bar-ra NE-be-ti ne-be2-er-{d}amar-{d}suen{ki} ne-be2-er-{d}szul-gi-ra ne-be2-er-{d}szul-gi{ki}-me ne-be2-ri-... ne-be2-ru-um{ki} NE-bi NE-bu3 NE-bu3-a NE-da-da NE-da-num2 NE-da-ti NE-dam NE-DU NE-du-du NE-du8-hu-li2{ki}-sze3 NE-du8-hul-li9{ki}-me NE-du8-hul-li9{ki}-ta NE-du8-NE{ki} ne-dur NE-e NE-e-li-li ne-em-zi-im ...-ne-er ne-er-zu-zu ...-ne-ga NE-GA2 ...-ne-gar NE-gar NE-gar3 NE-gi ne-gi-bu-um ne-gi-ne-hu-um{ki} NE-gi4-a-x NE-giri3-ERIM-la ne-ha-am ne-hi-lum ne-hu-ne{ki}-me ne-hu-ne{ki}-ta NE-i3-zu NE-il-x NE-isz-a-tal ...-NE-KA NE-ka NE-ka-ba-x NE-kalam-ma-x NE-KU NE-la NE-la-ak NE-la-ka NE-la-ti NE-la2 NE-la2-me NE-la2-sze3 NE-li-... NE-li-li-ta NE-lu-lu-ta NE-lum NE-lum-ma NE-ma-nu ...-NE-me ne-me NE-me-esz2 NE-mu-sza-ni-mu ne-mur ne-mur-sze3 ne-mur-ta ...-NE-na-a NE-na-a NE-na-a-a NE-na-hu NE-na-lum NE-na-nu-um ...-ne-na-sa ne-nam-di-{d}en-lil2-a NE-nam-x ...-ne-ne NE-NE ne-ne NE-NE-... NE-NE-a NE-NE-da-num2 ne-ne-de4 ne-ne-gal NE-NE-gar NE-NE-gar-ka NE-NE-gar-ra NE-NE-gar-sze3 NE-NE-gar-ta NE-NE-ke4 NE-NE-lu-kar2-ba-na-kar2 NE-NE-nu-da-ti NE-NE-ra NE-NE-si-sze3 NE-NE-sze3 NE-NE-ta ne-ne-ti NE-NE-x NE-NE-x-x NE-ni NE-ni-a NE-ni-ak NE-ni-ga NE-ni-kam ne-ni-la NE-ni-ne-a NE-ni-ni-a NE-ni-tum NE-ni-tum-sze3 NE-ni-za-lum NE-nig2-sa6-ga NE-nu-ba NE-pa-e3 ne-ra ne-ra-ak ne-ra-asz NE-ra-ni ne-ra-ti NE-ri ne-ri NE-ri-a-ka NE-ri-isz-a-tal NE-ri-isz-a-talx(HU) NE-ri-x-... NE-sa-ah-dingir ne-sag ne-sag-e ne-sag-ga2 ne-sag-ga2-ka ne-sag-i3-sa6 ne-sag-ka ne-sag-ka-sze3 ne-sag-me ne-sag-sze3 ne-sag-x ne-sag(KA)-ga2 NE-si-ga NE-su NE-su-su NE-su4 NE-sza NE-sza-ah-dingir NE-sza-za-lum-egir-a-na ...-NE-sze3 ...-ne-sze3 ne-sze3 ...-ne-ta NE-ta NE-ta-HI-AN-PA ne-te-na ne-u-um-ma-sze3 NE-u2{ki}-sze3 ...-NE-x ...-ne-x NE-x ne-x NE-x-... ne-x-... NE-x-a NE-x-ak NE-x-ki-ag2 NE-x-KU ne-x-ta NE-x-TAG NE-x-tum NE-x-x-egir NE-x-x-re NE-x-x-x NE-za NE-za-nu-um NE-za-num2 NE-zi-bad3{ki} NE-zi-LUM NE-zi-zi ne-zi-zi ne:du3 ne(ISZ) NE) ne2 ne2-eb-ra-bi2-um{ki} ne2-eb-rum ne2-sa6 ne2(GAG) ne3 ne3-eri11-gal ne3-eri11-gal-a ne3-eri11-gal{ki}-szesz neda neda-ni nemurx(PIRIG.TUR) ner nerah ...-nesag nesag nesag-... nesag-a nesag-da nesag-da-lu2-x ...-nesag-e nesag-e nesag-e-sze3 nesag-en-na nesag-ga2 nesag-ka nesag-NE nesag-sze3 nesag-ta ...-NI ...-ni NI ni ...-ni-... NI-... ni-... ni-...-da-... ni-...-sze3 ni-...-tur ni-(x)-asz2-ti ...-ni-{d}ba-ba6 ni-{szi}se11 ...-NI-a ...-ni-a NI-a ...-ni-a-a ni-a-ezem-du ni-a-ka ni-a-li-ba-ni ni-a-mi-isz{ki} ni-a-mu-ta ni-a-na ni-a-ni-ba-ni ni-a-SZE3-KISZ ni-a-tum ni-a-um NI-a-x ni-a-x-x ni-AN NI-AN-... ni-AN-bi2-i3-lum ni-AN-bu-li ni-ASZ-TUL2-sze3 ni-ba ni-ba-... ni-ba-{d}lamma ni-ba-ad ni-ba-ak ni-ba-ba ni-ba-gesz ni-ba-gi ni-ba-NE ni-ba-ru-ti-isz ni-ba-sza5 ni-be-x ni-bi2-isz-tum ni-bu-{d}amar-{d}suen-sze3 ni-bu-ul ni-bu-ul-ma-at{ki} ni-bu3-... ni-bu3-ul ni-bur-e2 ni-da ni-da-... ni-da-ab-bi ni-da-bi NI-da-da ni-da-da-ga ni-da-du ni-da-du-tum ni-da-ga ni-da-gu2 ni-da-mu ni-da-ra-asz-pi{ki} ni-da-ra-asz-pi2{ki} ni-da-u3-hi ni-e-e2-a NI-esz ...-ni-gal ni-gar3-{d}szu-{d}suen ...-ni-gi-in ni-gi-lu2 ni-gi-u3 NI-gi4-ib2 ni-gi4-ib2 NI-gi4-ib2-bi ni-gu-a-ni ni-gu-tur ni-HA-kam-lugal-e-du NI-HI NI-HI{ki} ni-hur-sag ni-i-ti-a NI-i3-sa6 ni-ib-ni-tum ni-ig-bi ni-ig-dum ni-ig-ri2-ke4-ne ni-ig-ri2{ki} ni-ik-mu-um ni-ik-tum ni-im-zi ni-in-mu ni-iq-ma ni-ir-... ni-is-kum ni-isz ni-isz-ru-ta ni-ka-ka-a ...-ni-ka-sze3 ni-kab{ki} ni-kam ...-ni-ke4-ne ni-ki NI-KU NI-KU-du ni-ku-lum ni-ku-um ni-kur-ta ni-la-ga ni-le-qa2 ni-lik-tum-sze3 ni-lik-tum-ta ...-NI-lum-ma{ki} NI-lum{ki} ni-ma ...-ni-me ni-me-da NI-mi-... ni-min3 ni-mu ni-mu-du ni-mu-ta ni-na-mu ni-na-we-er ni-nagar ni-nagar-e ni-nam-ki-szu-ki-lisz ni-nam{ki}-ta ni-NE ni-NE-za-SZUL ni-nigin-si ni-NIGIN4-... ni-nu-a-sze3 ni-nu-a{ki} ni-nu-x-x ni-nu2-a{ki} NI-pa-a ni-PI ni-ra-mu ni-re ni-ri2 ni-ri2-{d}szul-gi ni-ri2-ta ni-sal ...-ni-si ...-ni-su ni-su-ba-ti ni-sza-la ...-ni-sze3 NI-sze3 ni-szu ni-szu-na ...-ni-ta NI-ta ni-tam ni-tam-ma ni-tam-ma-ta ni-tam-sze3 ...-ni-ti NI-ti-na-da-ad ni-tu-bi ...-ni-tum ni-uszur3{ki} ...-ni-x ni-x-(x)-gi-ta ni-x-bi NI-x-x ni-x-x ni-x-x-{d}en-lil2-la2 ni-x-x-x ni-za ni-za-ad ni-za-ka-me ni-za-li ni-za-lum-ta ni-za-ni-lu2-zi ni-za-ti-a ni-za-tum ...-ni-zi ni-zi ni-zi-na ...-ni-zu ...-ni-zu-{d}ba-ba6-ta ni:im ni(GAG) ni(GAG)-lu5-lu5 ni(MUG) NI) ni2 ni2-a-ni ni2-a-ni-ta ni2-ba ni2-ba-a ni2-gal ni2-gal-eb2-gu-la ni2-gal-eb2-gu-ul ni2-IL2 ni2-mu-ta ni2-te-a-ni ni2-te-na ni2-te-ne-ne ni2-zu ni2-zuh ni2-zuh-am3 ni2-zuh-bi nibru nibru(EN) nibru(EN){ki}-sze3 nibru{ki} nibru{ki}-... nibru{ki}-a nibru{ki}-da nibru{ki}-da-lu nibru{ki}-da-lu2 nibru{ki}-ka nibru{ki}-ka-ke4 nibru{ki}-ka-ni nibru{ki}-ka-sze3 nibru{ki}-ka-ta nibru{ki}-kam nibru{ki}-ke4 nibru{ki}-ki-ag2 nibru{ki}-ki-du10-sze3 nibru{ki}-me nibru{ki}-sze3 nibru{ki}-sze3(SZU) nibru{ki}-ta nibru{ki}-x nida nidba nidba-ka-ni nidba2 nidba2-du-sze3 ...-nig nig ...-NIG2 NIG2 nig2 nig2-... nig2-...-ta nig2-...-x nig2-{d}... nig2-{d}ba-ba6 nig2-{d}ba-ba6-ba-zi-ge nig2-{d}ba-ba6-bil2-ta nig2-{d}ba-ba6-gin7-ta nig2-{d}ba-ba6-i3-ba-ta nig2-{d}ba-ba6-ke3 nig2-{d}ba-ba6-ke4 nig2-{d}ba-ba6-me nig2-{d}ba-ba6-me-esz2 nig2-{d}ba-ba6-ta nig2-{d}ba-ba6{ki} nig2-{d}ba-ba6{ki}-sze3 nig2-{d}en-lil2-da nig2-{d}en-lil2-ke4-me nig2-{d}en-lil2-la2 nig2-{d}EN-x nig2-{d}inanna-kam nig2-{d}isz-ha-ra nig2-{d}nanna nig2-{d}nanna-x-du-x nig2-{d}nin-... nig2-{d}nin-gal nig2-{d}nin-gal-gin7 nig2-{d}nin-mar{ki}-ta nig2-{d}nin-pa nig2-{d}sud3{ki}-ka nig2-{d}sudx(SU.KUR)-da nig2-{d}suen nig2-{d}szul-sza3-ga-na nig2-{d}utu-ama-x nig2-{d}utu-mu-tum3-sze3 nig2-{d}x nig2-{d}x-ba nig2-{gesz}tag nig2-{gesz}tag-da nig2-{gesz}tag-ga nig2-{gesz}tag-ga-da nig2-{gesz}tukul-ni nig2-a nig2-a-ra2 nig2-a-szu-DI nig2-a-szu-di nig2-a-szu-sa2 nig2-a2-gar-sze3 nig2-ab-e nig2-ABxNUN-a nig2-ak nig2-al-kal-la nig2-al-sa nig2-al-zi-ra nig2-AN-DU nig2-ansze-zu-ur nig2-apin nig2-ar-PI-e nig2-ar-ra nig2-ar-te nig2-ar3 nig2-ar3-ar3-ra nig2-ar3-ra nig2-ar3-ra-bi nig2-ar3-ra-bi-kam nig2-ar3-ra-kam nig2-ar3-ra-ra nig2-ar3-ra-sze3 nig2-ar3-ra-ta nig2-ar3-ra-x nig2-ar3-ra(GU4) nig2-ar3-sze3 nig2-ar3-x nig2-asz-u2-rum nig2-ba nig2-ba-... nig2-ba-a nig2-ba-ba6 nig2-ba-bi nig2-ba-bi-sze3 nig2-ba-e nig2-ba-IL2 nig2-ba-ke4-ne nig2-ba-ni nig2-ba-ra nig2-ba-saga nig2-ba-saga-ta nig2-ba-sze3 nig2-ba-tuku nig2-BAD-BAD nig2-bala-a-ka-sze3 nig2-bala-sze3 nig2-banda3{da} nig2-bar-ga2 nig2-bar-ra nig2-be6-lu5-da nig2-be6-lu5-da-sze3 nig2-bi nig2-bi-er3-kas nig2-bi-nam-u2-ur2-ra-de2-a nig2-bi-sze3 nig2-bi-ta nig2-bi-x nig2-bu-a-bi nig2-bun2-na nig2-buru14 nig2-buru14-a nig2-buru14-da nig2-buru14-ka nig2-buru14-ke4 nig2-buru14-sze3 nig2-da nig2-da-a nig2-da-ga nig2-da-tag-ga nig2-dab5 nig2-dab5-a nig2-dab5-ba nig2-dab5-ba-ke4-ne nig2-dab5-ba-ke4-ne-ka nig2-dab5-ba-ke4-ne-sze3 nig2-dab5-ba-ke4-ne-ta nig2-dab5-ba-me nig2-dab5-bi nig2-dab5-dabx(LAGABxGU4)-ke4 nig2-dab5-dabx(LAGABxGU4)-ke4-ne nig2-dab5-ke4-ne nig2-dab5-ke4-ne-ta nig2-dab5-me nig2-dab5-ne-ne nig2-dadag-ga nig2-dag nig2-dag-ga nig2-dag-i3-da-ga nig2-dagx(KWU844) nig2-dam-tak4-a-sze3 nig2-dara2 nig2-dara3 nig2-de2-a nig2-di nig2-dim2-dim2 nig2-dim2-dim2-ma nig2-dim2-dim2-ma-bi nig2-dim2-ma nig2-dim2-ma-bi nig2-dim2-ma-mu nig2-dim2-ma-zu nig2-dingir-da nig2-dingir-ra nig2-diri nig2-diri-a nig2-diri-bi nig2-diri-bi-im nig2-diri-ga nig2-diri-ga-sze3 nig2-diri-im nig2-diri-ka-sze3 nig2-diri-sze3 nig2-diri-x nig2-du-... nig2-du-du nig2-du10 nig2-du10-du10-ga nig2-du10-ga nig2-du10-ga-mu nig2-du10-ga-mu-sze3 nig2-du10-ga-mu-ta nig2-du10-ga-ta nig2-du11-du11 nig2-du11-ga nig2-du11-ga-ni nig2-du11-ga-ni-sze3 nig2-du11-ga-ni-ta nig2-du12-du12 nig2-du6 nig2-du6-ku3-ga-sze3 nig2-du7 nig2-du7-... nig2-du7-e3-pa nig2-du7-pa-e3 nig2-du7-pa-e3-ta nig2-du7-sze3 nig2-du7-um-x-x-dingir-ra nig2-du8 nig2-du8-a nig2-du8-du8 nig2-du8-du8-sze3 nig2-du8-NE nig2-dub-ba nig2-e-ga nig2-e2 nig2-e2-e-sar nig2-e2-mah-ta nig2-e2-nig2-ki-du10 nig2-e2-sa6 nig2-e2-sza-szu nig2-e3-a nig2-eb nig2-eb-NI-IGI-ma nig2-egir-bi nig2-en nig2-en-da nig2-en-na-ka nig2-erim2 nig2-erim2-e-... nig2-erim2-ga-du10-ga nig2-erim2-ga-ru-ga nig2-erim2-nu-dab-ta nig2-erim2-pa nig2-erim2-til-lu-ta nig2-erim2-x nig2-esz3 nig2-esz3-esz3 nig2-ezem nig2-ezem-bi nig2-ezem-ma nig2-ezem-ma-ke4-ne nig2-ezem-ma-sze3 nig2-ezem-sze3 nig2-ezem-x-ma nig2-ga nig2-ga-me-en8 nig2-ga-me-me nig2-ga-mu nig2-ga-ni nig2-ga2-la-ga nig2-ga2-ni nig2-ga2-ra nig2-gag-da nig2-gag-me nig2-gag-ta nig2-gal nig2-gal-asz nig2-gal2 nig2-gal2-... nig2-gal2-la nig2-gal2-la-am3 nig2-gal2-la-bi nig2-gal2-la-kam nig2-gal2-la-me nig2-gal2-la-sze3 nig2-gal2-la-ta nig2-gal4-la2-sag nig2-gar-... nig2-gar-a-su-su nig2-gar-ki-du10 nig2-gar-ra-kam nig2-ge6 nig2-ge6-sze3 nig2-gesz-kin-ti-sze3 nig2-gesz-sza3-kal nig2-gesz-x nig2-gesztu nig2-gi nig2-gi-na nig2-gi-na-{d}ba-ba6 nig2-gi-na-ba-dab5 nig2-gi-na-ba-dab5-a nig2-gi-na-i3-du10 nig2-gi-na-zu nig2-gi-na-zu-ta nig2-gi-ni nig2-gi4-in nig2-gi4-mu nig2-gi4-ni nig2-gi4-ni-mu nig2-gi4-ni-mu-ta nig2-gibil-gibil-ta nig2-gid2 nig2-gid2-a nig2-gid2-bi nig2-gid2-gid2 nig2-gig-ga-ni nig2-GIN2-x nig2-gir2-kin nig2-giri3-lam nig2-gu-du nig2-gu-la nig2-gu2 nig2-gu2-ka nig2-gu2-na nig2-gu2-na-ka nig2-gu2-na-ta nig2-gu3-de2 nig2-gu3-de2-a nig2-gu3-de2-a-ni-gin7 nig2-gu3-de2-a-sze3 nig2-gu3-de2-bi nig2-gu3-de2-sze3 nig2-gu3-de2(SZE3-GAB) nig2-gu4 nig2-gu7 nig2-gu7-a nig2-gu7-am3 nig2-gu7-de2 nig2-gu7-de2-sze3 nig2-gu7-e nig2-gu7-zi nig2-gub nig2-gug nig2-gul nig2-gul(DUB-DUB) nig2-gur11 nig2-gur11-... nig2-gur11-{d}... nig2-gur11-{d}ba-ba6 nig2-gur11-{d}suen nig2-gur11-{d}szara2 nig2-gur11-an-na{ki}-sze3 nig2-gur11-dingir nig2-gur11-e nig2-gur11-esz nig2-gur11-ni-im nig2-gur11-ra nig2-gur11-ra-a nig2-gur11-ra-ka nig2-gur11-ra-ka-ni nig2-gur11-ra-kam nig2-gur11-ra-ne2-esz2 nig2-gur11-ra-ni nig2-gur11-ra-ni-ta nig2-gur11-ra-ta nig2-gur11-re nig2-gur11-sanga-ni nig2-gur11-sze3 nig2-gur11-ta nig2-gur11-x-ma-x nig2-gur11(TUG2) nig2-gur4-ra nig2-ha-la nig2-hal-ga nig2-hul-dim2-ma nig2-i3-de2-a nig2-i3-tu-ka nig2-i3-zu-sze3 nig2-IGI-eb nig2-IL2 nig2-in-zu nig2-in-zu-sze3 nig2-ir-ra nig2-iri nig2-ISZ nig2-iti-da nig2-ka nig2-ka-a nig2-ka-ka nig2-ka-mar nig2-ka-x nig2-ka-x-... nig2-ka9 nig2-ka9-a nig2-ka9-a(MIN) nig2-ka9-bi nig2-ka9-ka nig2-ka9-ka-ke4 nig2-ka9-kam nig2-ka9-ma nig2-ka9-ta nig2-ka9-x nig2-kadra nig2-kal-ga nig2-kal-kal nig2-kal-la nig2-kal-la-ta nig2-kas4 nig2-kaskal-sze3 nig2-kasz-de2-a nig2-KAxX-a nig2-ke4-e-ne nig2-kesz2 nig2-kesz2-kesz2 nig2-kesz2-kesz2-x nig2-kesz2-ra2 nig2-ki nig2-ki-bi nig2-ki-du10 nig2-ki-la2 nig2-ki-lah5 nig2-ki-lu nig2-ki-lu5-la nig2-ki-luh nig2-ki-luh-ha nig2-ki-sa-ha-sze3 nig2-ki-x-sze3 nig2-ki-zah2 nig2-ki-zah2-sze3 nig2-ki-zah3 nig2-ki-zah3-a nig2-ki-zah3-sze3 nig2-ki-zu-ga nig2-ki(DI) nig2-kisz-lam-ma nig2-KU-gid2 nig2-KU.GUL nig2-ku3-ga nig2-ku5 nig2-ku5-ra2 nig2-kukku2-bi nig2-KWU893-ra nig2-la-a nig2-la-la-asz nig2-la-la-asz-sze3 nig2-la2 nig2-la2-la2-rum-sze3 nig2-la2-sze3 nig2-la2-x-x-szu2-ra-bi2-sze3 nig2-LAGAB-a nig2-lagar nig2-lagar-di-e ...-nig2-lagar-e nig2-lagar-e nig2-lagar-e-sze3 nig2-lagar-e-ta nig2-lagar-e-ta-ka nig2-lagar-ka nig2-lagar-me nig2-lagar-sze3 nig2-lagar(BA) nig2-lagar(BA)-sze3 nig2-lam nig2-lam2 nig2-lam2-... nig2-lam2-{d}szu-{d}suen nig2-lam2-ap-pi-us2 nig2-lam2-lugal nig2-lam2-us2 nig2-LU-DU6-x-x-x nig2-lu2-ka-ni nig2-lu2-KU nig2-lugal-mu nig2-lugud2-da-ni nig2-luh nig2-luh-... nig2-luh-ha nig2-ma-da nig2-ma-ma NIG2-ma2 nig2-ma2 nig2-mar-ba-ab-zi nig2-me nig2-mu nig2-mu-gin2-us2 nig2-mu-gin7 nig2-mu-KWU729 nig2-mu-la2-sza nig2-mu-me-en-sze3 nig2-mu-me-en3 nig2-mu-me-en8 nig2-mu-me-en8-sze3 nig2-mu-me-en8-ta nig2-mu-me-sza nig2-mu-me-te nig2-mu-mu nig2-mu-mu-gur nig2-mu-mu-kal-e nig2-mu-mu-kal-le nig2-mu-x nig2-mu10-us2 nig2-mu10-us2-e nig2-mu10-us2-sa nig2-mu10-us2-sa-ta nig2-mu10-us2-sa2 nig2-mu10-us2-sa2-ka nig2-mu10-us2-sa2-sze3 nig2-mu10-us2-sza nig2-muh2 nig2-muh2-a nig2-munus-la2-sag nig2-na nig2-na-ka nig2-na-me nig2-na-sze3 nig2-nag-a nig2-nagar nig2-nagar{sar} nig2-nam-ma nig2-NE-na nig2-NE-x-x nig2-nesag nig2-nesag-e-sze3 nig2-nesag-sze3 nig2-NI nig2-ni-ig nig2-ni-x nig2-ni-zu nig2-ni-zu-a-a-ne nig2-nin-mu-mu-tum3 nig2-nin-mu-x nig2-nin9-ra-a-ga nig2-nin9-ra-ga nig2-numun-a nig2-pa nig2-pa-e3 nig2-pa3-da nig2-PI nig2-PI-eb nig2-pi-lu5-da-sze3 nig2-ra2 nig2-ru-um nig2-sa-gub-ba nig2-sa-ha nig2-sa-HAR nig2-sa10 nig2-sa10-a nig2-sa10-a-ni nig2-sa10-am3 nig2-sa10-am3-... nig2-sa10-am3-bi nig2-sa10-am3-e nig2-sa10-am3-ma-ni nig2-sa10-am3-ni-sze3 nig2-sa10-am3-sze3 nig2-sa10-bi nig2-sa10-bi-sze3 nig2-sa10-ka nig2-sa10-ma nig2-sa10-ma-bi nig2-sa10-ma-bi-sze3 nig2-sa10-ma-ga-ni nig2-sa10-ma-ka nig2-sa10-ma-ka-ne-ne nig2-sa10-ma-ka-ni-sze3 nig2-sa10-ma-kam nig2-sa10-ma-ne-ne nig2-sa10-ma-ni nig2-sa10-ma-ni-sze3 nig2-sa10-ma-sze3 nig2-sa10-ma-ta nig2-sa10-ni nig2-sa2-du11 nig2-sa6 nig2-sa6-a-sze3 nig2-sa6-ga nig2-sa6-ga-ar nig2-sa6-ga-ka-ni nig2-sa6-ga-ni nig2-sa6-ga-ni-a nig2-sa6-ga-ra nig2-sa6-ga-ta nig2-sa6-ka nig2-sa6-mu nig2-sag nig2-sag-a-kam nig2-sag-gesz-sze3 nig2-sag3-ga nig2-saga nig2-sahar-ba-ba nig2-sal nig2-sal-la nig2-sal-la-x nig2-sar nig2-sar-a nig2-sar-kam nig2-sax(NINDA2x(SZE.2(ASZ))) nig2-se11-se11 nig2-se3-ga nig2-si-sa2 nig2-si-sa2-e nig2-sig-IL2 nig2-sig-la-me nig2-sig4 nig2-SIG7-a nig2-sikil-la nig2-sila3-si nig2-siskur-ra nig2-siskur2 nig2-siskur2-a nig2-siskur2-da nig2-siskur2-ra nig2-siskur2-ra-du nig2-siskur2-ra-sze3 nig2-siskur2-sze3 nig2-su nig2-su-... nig2-su-ga nig2-su3 nig2-su3-a nig2-su6 nig2-sud3-da{ki} nig2-sud3{ki}-ta nig2-suh-bi nig2-suhur-sze3 nig2-sur nig2-sur-a nig2-sur-bi nig2-sur-ra nig2-sur-sze3 nig2-sza3 nig2-sza3-... nig2-sza3-ge nig2-sza3-ge-ta nig2-sza3-kal nig2-sza3-ta nig2-sza3-te nig2-sza3-te-(x) nig2-sza3-te(GU2) nig2-sza3-ti nig2-sza3-x nig2-szandana nig2-szar2-szar2-re nig2-sze3 nig2-sze3-mar nig2-szid-da nig2-sziti-ma nig2-szu nig2-szu-ba-ba nig2-szu-na-du10 nig2-szu-na-kam nig2-szu-NE nig2-szu-ra nig2-szu-tag-ga nig2-szu-tak4 nig2-szu-tak4-a nig2-szu-tak4-a-sze3 NIG2-szu-um nig2-szu-ur3-ra nig2-szu-ur4-a nig2-szu-x nig2-szu-x-... nig2-szuku nig2-SZUL-SZUL nig2-szum2 nig2-szum2-a nig2-szum2-da ...-NIG2-ta nig2-ta nig2-ta-x nig2-TE nig2-til-bi nig2-til-til nig2-tu6-tu6 nig2-tug2-... nig2-tuku nig2-tuku-i3-du10 nig2-tuku-i3-na-du7 nig2-tuku-in-na-ab-du7 nig2-tuku-in-na-ab-du7-ta nig2-tuku-in-na-du7 nig2-tuku-me nig2-tur-tur nig2-tur-tur-a nig2-tur-tur-ra nig2-U-nu nig2-U-nu-a nig2-u2-a nig2-u2-bar-HI nig2-u2-gu-de2-a-ba nig2-u2-gu-de2-a-bi nig2-u2-ke4 nig2-u2-rum nig2-u2-rum-ba nig2-u2-rum-e nig2-u2-rum-gin7 nig2-u2-rum-ma nig2-u2-rum-ra nig2-u2-rum-ra-am3 nig2-u2-rum-ta nig2-u2-us2 nig2-u2-us2-su nig2-u2-us2-su2 nig2-u3 nig2-u3-ba nig2-u3-duh-hu-um nig2-u3-duh-hu-um-ma-sze3 nig2-u3-duh-um nig2-u4-da-a nig2-u4-dab5-ba nig2-u4-nu2 nig2-u4-sakar nig2-u4-sakar-sze3 nig2-u4-tusz nig2-u4-tusz-a-sze3 nig2-u4-tusz-sze3 nig2-ub-ba-bi nig2-ub-te nig2-ub5-ba-sze3 nig2-UD nig2-UD-ba nig2-udu nig2-ul nig2-ul-e3 nig2-ul-pa-e3 nig2-ul-pa-e3-sze3 nig2-ul-pa-e3-ta nig2-um-ma nig2-unu-sze3 nig2-uru4 nig2-us2 nig2-x nig2-x-... nig2-x-...-x-x nig2-x-AB nig2-x-kam nig2-x-la nig2-x-me-sze3 nig2-x-na nig2-x-ra nig2-x-sag nig2-x-su4 NIG2-x-sze3 nig2-x-szu nig2-x-x nig2-x-x-a nig2-x-x-re nig2-x-x-x-me nig2-za-ha-ni ...-nig2-za3-x nig2-zah2 nig2-zah3 nig2-zah3-sze3 nig2-zal-la nig2-zi-x nig2-zi-zi nig2-zuh-a nig2: nig2:{gesz}tag-ga NIG2.MUNUS.LAL.SAG NIG2.MUNUS.SAG.LAL NIG2.SAG.LAL.MUNUS nig2(ERIM) nig2(PAD) nig2(PAD)-dab5-ba-ke4-ne-ta nig2(SI) nig2(SI)-e-ga nig2(SUR) nig2(SUR)-dab5 nig2(SUR)-gu2-na NIG2(UD) NIG2) niga niga-bi niga-da niga-e niga-ka niga-ka-sze3 niga-kam niga-ke4 niga-me niga-sze3 niga-ta niga-usz2 niga-x nigar nigar-du10-ga nigar-e nigar-ga2 nigar-hu-bu7{bu}-rim3{ki} nigar-ki-... nigar-ki-du10 nigar-ki-du10-ra nigar-ki-du10-sze3 nigar-ki-du10-ta nigar-ki-ta nigar-ki-tusz-he2-gal2 nigar-lagar-e nigar(U ...-nigar{gar} nigar{gar} nigar{gar}-... nigar{gar}-{d}ba-ba6 nigar{gar}-e-szub nigar{gar}-ke4-ne nigar{gar}-ki-du10 nigar{gar}-ki-du10-ga nigar{gar}-ki-du10-ka-sze3 nigar{gar}-ki-du10-ka-ta nigar{gar}-ki-du10-ke4 nigar{gar}-ki-du10-me nigar{gar}-ki-du10-ra nigar{gar}-ki-du10-ra(LI) nigar{gar}-ki-du10-sze3 nigar{gar}-ki-du10-ta nigar{gar}-ki-mu nigar{gar}-ra nigar{gar}-ta nigin nigin-a nigin-ba nigin-ba-bi nigin-da nigin-dam nigin-de3 nigin-ku3-sze3 nigin-na nigin-ne nigin-USZ nigin2 nigin2-a nigin2-ba nigin2-ba-bi nigin2-bi nigin2-da nigin2-de3 nigin2-e nigin2-gal2 nigin2-me nigin2-na nigin2-na-me nigin2-nigin2 nigin2-nigin2-dam nigin2-nigin2-de3 nigin2-nigin2-e-de3 nigin2-nigin2-na-me nigin2-ta NIGIN4 nigin4 NIGIN4-du nigin4-na NIGIN4-sag-sze3 nigin8 nigin8-da-ur4 nigin8-da-ur4-ra nigin8-da-ur4-ra-ka nigin8-e2-banszur nigin8-ta nigin9 nigin9-dara3 ...-nim nim NIM NIM-a-am3 nim-banda3 NIM-e-gar-ra NIM-e-gar-ra-sze3 NIM-ka nim-ma ...-nim-ma-tur-ta nim-mi-mes nim-mu nim-mu-igi-mu nim-mu-ta nim-na-ta nim-numun nim-sze3 nim-ta nim-zi-na nim-zi-um{ki} nim-zi2-um{ki} nim-zu-nam{ki}-ta nim(RI) nim(SIG) nim(TUM3) NIM@g nimgir nimgir-... nimgir-{d}x-x nimgir-ab-ba nimgir-ab-ba-na nimgir-abzu nimgir-ama-na-sze3 nimgir-an-ne2 nimgir-an-ne2-ta nimgir-an-ne2-zu nimgir-dah nimgir-di nimgir-di-da-ta nimgir-di-de3 nimgir-di-gal nimgir-du10 nimgir-du11-ge nimgir-e nimgir-en-ne2 nimgir-en-nu nimgir-es3-a-du nimgir-es3-sa2 nimgir-es3-sa2-ab-du nimgir-es3-sa2-ke4 nimgir-es3-sa2-ta nimgir-es3-x nimgir-es3{ki} nimgir-gal nimgir-gur nimgir-he2-du7 nimgir-hu-x nimgir-i3-di3 nimgir-inim-gi-na nimgir-inim-gi-na-ke4 nimgir-iszib-mah nimgir-KA-kesz2-ta nimgir-ki-ag2 nimgir-kisal nimgir-kisal-ta nimgir-lu2-i3-zu nimgir-mah nimgir-me-mah nimgir-nam-gi-na nimgir-ni-mu nimgir-nu nimgir-ra nimgir-ra-kam nimgir-ra-kam-ta nimgir-sa12-du5 nimgir-sa2-du11 nimgir-sa6-ga nimgir-si nimgir-si-sa2 nimgir-sirara6 nimgir-sza3-DU nimgir-sza3-ga-na nimgir-sza3-KA nimgir-sza3-ku3-ge nimgir-sza3-kusz2 nimgir-sza3-kusz2-an-na nimgir-sza3-kusz2-szu nimgir-sza3-kusz2-ta nimgir-sza3-kusz2-x nimgir-sza3-kusz2(KA) nimgir-sza3-x nimgir-sze3 nimgir-ta nimgir-ti-ti nimgir-u4-x-x nimgir-x-na nimgir-x-x nimin ...-nin NIN nin nin-... nin-...-ga nin-(x)-ezem nin-{alal2}alal-e nin-{alal2}alal-e-me nin-{d}... nin-{d}(x) nin-{d}{ansze}dur9{ur3}-ra nin-{d}{lam}lamma-mu nin-{d}al-la nin-{d}asznan nin-{d}ba-ba6 nin-{d}ba-ba6-sze3 nin-{d}eb-gal nin-{d}en-lil2-la2 nin-{d}en-lil2-le nin-{d}gu3-de2-a nin-{d}ku3-sig17 nin-{d}lamma nin-{d}lamma-mu nin-{d}lamma-mu-ta nin-{d}lamma-re2-me nin-{d}lamma-x nin-{d}lamma-zu nin-{d}li9-si4 nin-{d}lugal nin-{d}nin-a-mu nin-{d}nin-gubalag nin-{d}nin-ur4-ra nin-{d}suen-gal nin-{d}szakkan2 nin-{d}szul-gi nin-{d}szul-gi-me nin-{d}utu nin-{d}x-mu nin-{gesz}gag-na nin-{gesz}gigir nin-{gesz}har-e nin-{gesz}x-... nin-{gi}gil-sur nin-{u2}gug4 nin-{u2}numun-ne2-ki-ag2 nin-a nin-a-a-ba nin-a-ab-DI-... nin-a-ba nin-a-ba-ba-til nin-a-ba-gal-zu nin-a-ba-tur nin-a-du nin-a-du-mu nin-a-e2-ta nin-a-ge nin-a-gi-a nin-a-gi4-gi4 nin-a-giri17-zal nin-a-gu2-zi nin-a-gu2-zi-me ...-nin-a-hal-me nin-a-hi-li-nu-til nin-a-mu nin-a-na nin-a-na-ke4 nin-a-na-ra nin-a-na-sze3 nin-a-na-ta nin-a-na-um nin-a-na-ur-x-x nin-a-ni nin-a-ni-gi-il nin-a-ni-id nin-a-ni-ir nin-a-ni-sa6 nin-a-ni-sa6-me nin-a-pi4-sal4 nin-a-sal4 nin-a-sze3 nin-a-sze3-x-x nin-a-tu5 nin-a-tu5-a nin-a-USZ nin-a-x nin-a-x-x-nin-x-x nin-a-zu nin-a-zu-... nin-a-zu-me nin-a-zu-ta nin-a2-... nin-a2-ga2 nin-a2-gal nin-a2-ge6-zal-sze3 nin-a2-mu nin-a2-su3 nin-a2-zi-da nin-a2-zi-da-gu-la nin-a2-zi-da-ka nin-a2-zi-da-sze3 nin-a2-zi-da-ta nin-a2(DA)-zi-da nin-ab-ba nin-ab-ba-... nin-ab-ba-iri nin-ab-ba-na nin-ab-ba-x nin-ab-gu-ul nin-ab-sin2 nin-ab-sin2-si nin-ab2-... nin-ab2-zi nin-ad-a nin-ad-da nin-ad-da-ke4 nin-ad-da-na nin-ad-da-na-ka-na-ka nin-ad-gid2 nin-agrig-zi nin-agrig-zi-ta nin-al-la nin-al-mah nin-am3 nin-ama nin-ama-a-tum2 nin-ama-mu nin-ama-su3 nin-ama-tu-da nin-ama-tu-da-ni nin-ama5-ni-sze3 nin-ama5-su3 nin-amasz-zi nin-amasz-zi-ta nin-an-...-za nin-an-dul3 nin-an-na nin-an-na-sag-e nin-an-ne2 nin-an-ne2-bad3 nin-an-ne2-si nin-anzu2{muszen} nin-apin-ra nin-arhusz-su13 nin-arhusz-su3 nin-ASZ-ISZ nin-asz2-gar3-zi nin-ba nin-ba-a-kam nin-ba-gara2 nin-ba-sa6-sa6 nin-ba-tuku nin-ba-ur4-KWU518-du10-gal nin-ba-ur4-ub-du10-gal nin-ba-zi nin-ba-zi-ge nin-ba-zi-ta nin-bad3-iri-na nin-balag nin-balag-x nin-banda3 nin-banda3{da} nin-bar-bi2-ta nin-bar-ra nin-bara2-ge-si nin-bi nin-bi-... nin-bi-al-sa6 nin-bi-al-sa6-ta nin-bi2-la nin-bu3-bu3 nin-bu3-bu3-ka nin-bu3-lu5 nin-bur-... nin-bur-e-si nin-bur-szu-ma-me nin-da nin-da-... nin-da-a-te nin-da-ba-an nin-da-da nin-da-ga-ni nin-da-ge-si nin-da-gi4-a nin-da-mah-di nin-da-mu-da-gal2 nin-da-mu-us2-us2 nin-da-nir-gal2 nin-da-nir-szu nin-da-nu-a nin-da-nu-me-a nin-da-zu nin-dab-asz-mah-sze3 nin-dalla nin-dam nin-dam-ra-ki-ag2 nin-dar-a nin-dar-gur8-re nin-di-... nin-di-gar3-ra nin-di-HAR-sa6 nin-di-iri-na nin-di-ku5 nin-di-ku5-me nin-di-ku5-sze3 nin-di-ni nin-di-sza-x nin-dim3-ma nin-dingir nin-dingir-{d}ba-ba6 nin-dingir-{d}ba-ba6-ka nin-dingir-{d}nansze nin-dingir-e nin-dingir-ka nin-dingir-me nin-dingir-mu nin-dingir-ra nin-dingir-ra-ka nin-dingir-ra-kam nin-dingir-ra-ke4 nin-dingir-ra-sze3 nin-dingir-ra-ta nin-dingir-re2-e-ne-ke4 nin-dingir-sze3 nin-dingir-ta nin-dingir-ur-mu-me nin-dingir-zu nin-disz-{d}utu-bi nin-du-du nin-du-du-sze3 nin-du10-a-ni nin-du10-ga nin-du10-ga-a nin-du10-ga-ni nin-du11-ga nin-du11-ga-ni nin-du11-ge nin-du11-ge-du7 nin-dub-... nin-dub-gal2 nin-dub-ma-zi nin-dub-sar nin-dub-sar-sze3 nin-dub-su3 nin-dumu-gi7 nin-dun nin-e nin-e-... nin-e-...-an-gi4 nin-e-a2-na nin-e-ba-an-sa6 nin-e-ba-zi nin-e-ba-zi-ge nin-e-bar-ga2 nin-e-bar-us2 nin-e-ga2-al-ga-ni nin-e-gu3-ba-an-de2 nin-e-gu3-ba-de2 nin-e-gu3-de2 nin-e-i3-sa6 nin-e-i3-zu nin-e-i3-zu-me nin-e-ig-ga-ni nin-e-in-zu nin-e-ma-an-gi4 nin-e-ma-ba nin-e-ma-gi4 nin-e-ma-gig nin-e-ma-szum2 nin-e-masz-ga2 nin-e-mi-ni-szu nin-e-mu-zu nin-e-mu-zu-me nin-e-ne nin-e-ne-sze3 nin-e-ni-x nin-e-ni-zu nin-e-szu-ku nin-e-szu-ma nin-e-tug2-me nin-e-tur3-ni nin-e-x nin-e-zu nin-e11-e nin-e2-... nin-e2-...-sze3 nin-e2-a nin-e2-an-na nin-e2-babbar2 nin-e2-balag-ni-ka nin-e2-gaba nin-e2-gal nin-e2-gal-e nin-e2-gal-e-ba nin-e2-gal-e-si nin-e2-gal-si nin-e2-gal-sze3 nin-e2-gal-szesz nin-e2-ge6-par4 nin-e2-kar-re nin-e2-KU-a-ra nin-e2-ku3-ga nin-e2-ku3-ta nin-e2-mah-... nin-e2-musz nin-e2-nina{ki} nin-e2-nirx(MIR.ZA) nin-e2-nun-ne2 nin-e2-sza3 nin-e2-sze3 nin-e2-szu-bur nin-e2-unu{ki} nin-e2-zi nin-e2-zi-si-ma nin-eb2-gu nin-eb2-gu-ul nin-edin-e-ba-du7 nin-edin-ne2 nin-en-dul3 nin-en-gi-sza nin-en-gi7 nin-en-ka nin-en-kusz2 nin-en-kusz2-u5 nin-en-sa6 nin-en-sa6-x nin-en-si4 nin-en-tir-ta nin-en-tug2 nin-en-x nin-en3-tar-mu nin-engar nin-engar-zi nin-enku nin-ensi2 nin-ensi2-iri-ki nin-ensi2-iri-na nin-ensi2-me nin-erin2 nin-erin2-a-ni nin-es3-sa2 nin-ezem nin-ezem-... nin-ezem-me nin-ezem-si4 nin-ezem-sze3 nin-ezem-ta nin-ga-... nin-ga-du10-ga nin-ga2 nin-ga2-al-ga nin-ga2-al-sa6 nin-ga2-bi2-du10 nin-ga2-bi2-du11 nin-ga2-i3-... nin-ga2-i3-gi nin-ga2-i3-gi-na nin-ga2-i3-sa6 nin-ga2-ka nin-ga2-na-be2-a-x nin-ga2-na-be2-am3 nin-ga2-na-ga-am3 nin-ga2-ne-ka nin-ga2-ne-sag nin-ga2-ni-zi nin-ga2-sze3 nin-ga2-ta nin-ga2-x nin-ga2-x-ka nin-ga2-x-na nin-gaba-ri-nu-tuku nin-gal-ama nin-gal-ur nin-gal-zu nin-gal-zu-gu-la nin-gal-zu-ta nin-gal-zu-tur nin-gal2 nin-GAN2-ga-ni nin-GAN2-zi nin-ge6-par4 nin-ge6-par4-sze3 nin-geme2-dumu-ni-sze3 nin-geme2-dumu-ni-x nin-geme2-si-i3-sa2 nin-gesz-bi nin-gesz-ge6 nin-gesz-i3-gi nin-gesz-ul4 nin-gesz-zi nin-gesz-zi-da nin-geszkim-zi nin-geszkim-zi-e nin-gi-gu4-niga nin-gi-na nin-gi-na-ensi2 nin-gil-sa nin-gil-sa-ni nin-gin2 nin-gin7-a-ba-gin7 nin-gin7-ha-sa6 ...-nin-gir2-su nin-gir2-su-gu2-gal nin-gir2-su-i3-sa6 nin-gir2-su-ka nin-GIR2@g-gal nin-GIR2@g-gal-sze3 nin-gissu nin-gu-la nin-gu-la-zi-mu nin-gu2-an-na nin-gu2-edin-na nin-gu2-en-tak4-e nin-gu2-gal nin-gu2-gal-{d}ga2-tum3-du10 nin-gu2-geme2 nin-gu2-sag-iri-na nin-gu2-x nin-gu3-de2-a nin-gu3-de2-a-me nin-gu4-KU nin-ha-an-ga-am3 nin-ha-ia3 nin-ha-ma-ti nin-ha-ma-ti-e nin-ha-ni-zu nin-hal-du3 nin-HAR-e nin-har-ni nin-har-ra-ni nin-he2-du7 nin-he2-gal2 nin-he2-gal2-... nin-he2-gal2-a nin-he2-gal2-ka nin-he2-gal2-ta nin-he2-x-x nin-he2(U5)-gal2 nin-hi-li nin-hi-li-a-ba nin-hi-li-an-na nin-hi-li-an-na-ka nin-hi-li-ke4 nin-hi-li-me nin-hi-li-su3 nin-hi-li-su3-ke4 nin-hi-li-su3-me nin-hi-li2-a nin-hur-sag nin-i-ti nin-i-ti-me nin-i3-di3 nin-i3-di3-me nin-i3-du10 nin-i3-kusz2 nin-i3-mah nin-i3-sa6 nin-i3-tuku nin-i3-ur4 nin-i5-gar-nu-tuku nin-ib2-diri nin-ib2-si-a nin-ib2-ta-e3 nin-ig-da nin-ig-ga nin-ig-ga-su3 nin-ig-gal nin-ig-ka nin-ig-x nin-igi-... nin-igi-an-na-ke4-zu nin-igi-bar nin-igi-tab nin-igi-u18 nin-igi-x nin-ik-s ur2 nin-ik-sur2 nin-im-KID-e nin-im-kisal nin-im-kisal-e nin-in-nu-tuku nin-inim-... nin-inim-gi-na nin-inim-gi-na-ke4 nin-inim-gi-ta nin-ir-ra-an-gi4 nin-iri nin-iri-da nin-iri-mu-gi4 nin-iri-ni-sze3 nin-iri-ni-sze3-hul-ti nin-iri-ni-sze3-kusz2 nin-iri-ni-sze3-ta nin-iri-ni-sze3-ur nin-ka nin-ka-... nin-ka-di-ma nin-ka-gu4-gal2 nin-ka-lal3 nin-ka-ta nin-ka-tar nin-ka-x-x-PA-ra nin-ka-zi-du7 nin-ka2-su3 nin-kal-la nin-kal-la-ar nin-kal-la-me nin-kal-la-sze3 nin-kal-la-ta nin-kal-ni nin-kam nin-kar-du10-ga nin-kar-re nin-kar2-kar2 nin-ke4 nin-ki nin-ki-... nin-ki-ag2 nin-ki-ag2-ga2-na-ta nin-ki-ag2-me nin-ki-bur2 nin-ki-bur2-mu nin-ki-du3 nin-ki-ga-dab6 nin-ki-gar3-ra nin-ki-hi-sa6 nin-ki-im nin-ki-la2-a nin-ki-la2-x nin-ki-lu5 nin-ki-lu5-la nin-ki-lu5-la-me nin-ki-mur-sa6 nin-ki-ni nin-ki-nu-nir{ki}-e nin-ki-nu-nir{ki}-re nin-ki-sur-ra nin-ki-sza-... nin-ki-sza-me nin-ki-sza-ra nin-ki-szar2-ra nin-ki-szu4-sza nin-ki-ul nin-ki-ur5-sa6 nin-ki-ur5-sa6-ga-ta nin-ki-ur5-sa6-me nin-kin-na nin-kinda2{da} nin-kisal-sze3 nin-ku-li nin-KU-sa6-sa6 nin-ku3-... nin-ku3-ga-i3-zu nin-ku3-ga-ni nin-ku3-ga2-ki-ag2 nin-ku3-ge-ki-ag2 nin-ku3-ge-si nin-ku3-zu nin-ku3-zu-{d}nin-mar{ki}-ka-me nin-ku3-zu-me nin-ku3-zu-sze3 nin-ku3-zu(BA) nin-ku3-zu(SU) nin-ku5-na nin-kukku2 nin-kun nin-kunga2-uh{ki} nin-kur nin-kur-ma nin-kur-re nin-la2-ni-sze3 nin-LAGAB nin-LAGAB-ge6 nin-lah5 nin-lal3-ama-na nin-li nin-lil2 nin-lil2-ama-mu nin-lil2-la2 nin-lil2-la2-e-si nin-lu nin-lu-bi-... nin-lu-lu nin-lu-ni nin-lu-sa6-sa6 nin-lu2-... nin-lu2-du10-ga nin-lu2-du10-ga-me nin-lu2-e3 nin-lu2-e3-a nin-lu2-e3-me nin-lu2-gi-na nin-lu2-i3-zu nin-lu2-kal-kal nin-lu2-ku5-ta-du7-du7 nin-lu2-mah nin-lu2-mah-me nin-lu2-mar-za-me nin-lu2-ni nin-lu2-ni-nu-a-me nin-lu2-ni-nu-gi4-si nin-lu2-ni-nu-se-ge4 nin-lu2-ni-nu-siki nin-lu2-ni-nu-sza-ge nin-lu2-ni-sze3 nin-lu2-nu-sza-ra-ge nin-lu2-sa6 nin-lu2-sa6-sa6 nin-lu2-se-ge nin-lu2-si-sa2 nin-lu2-ta nin-lu2-ta-e3-a nin-lu2-tar-ra-du7-du7 nin-lu2-tar-ta-du7-du7 nin-lu2-ti-ti nin-lu2-u4-da nin-lu2-x nin-lu5-pa nin-lugal nin-lugal-... nin-lugal-gaba nin-lugal-x-ka nin-ma nin-ma-a-gub nin-ma-al-x nin-ma-ama-ni nin-ma-an-ni nin-ma-da nin-ma-ma nin-ma-szum2 nin-ma2-... nin-ma2-a-x nin-ma2-gur8-... nin-ma2-gur8-ra nin-ma2-gur8-re nin-ma2-gur8-rex(HU) nin-ma2-gur8(TE)-rex(HU) nin-mah nin-mah-ta nin-mal-ga-am3 ...-nin-mar{ki} nin-mar{ki} nin-mar{ki}-ka nin-mar{ki}-ta nin-mas-su nin-mas-su2 nin-me nin-me-... nin-me-a nin-me-a-ke4 nin-me-a-me nin-me-an-ta nin-me-dalla nin-me-du10 nin-me-du10-ga nin-me-du8 nin-me-e nin-me-esz3-ta nin-me-ga2-... nin-me-geme2 nin-me-kal-la nin-me-kal-la-me nin-me-lam2 nin-me-lam2-... nin-me-lam2-e nin-me-lam2-me nin-me-lam2-ta nin-me-ma-sze3 nin-me-ni-TUG2 nin-me-nu-me-a nin-me-saga nin-me-szar2-... nin-me-te nin-me-te-ama-na nin-me-te-iri-na nin-me-te-na nin-me-tesz2 nin-me-tesz2-e nin-me-tesz2-sze3 nin-me-tesz2-sze3-ta nin-me3 nin-mes-egir nin-mu nin-mu-... nin-mu-ba-an-zi-ge nin-mu-ba-an-zi-gin7 nin-mu-ba-mu-ARAD2 nin-mu-ba-zi nin-mu-ba-zi-ge nin-mu-da-kusz2 nin-mu-da-mu nin-mu-da-nu-... nin-mu-da-nu-me-a nin-mu-da-nu-me-a-me nin-mu-da3-kusz2 nin-mu-dah nin-mu-dah-ha nin-mu-dingir-mu nin-mu-dumu-ki-ag2 nin-mu-gal2-mu nin-mu-gi4 nin-mu-ha-ma-ti nin-mu-ha-mu-IGI-zu nin-mu-i3-zu nin-mu-igi-gur nin-mu-igi-ha-ni-sig nin-mu-igi-mu nin-mu-igi-mu-ra nin-mu-in-zu nin-mu-ki-bur2-i3-tuku nin-mu-ku3-mu nin-mu-ku3-zu nin-mu-ku3-zu-am3 nin-mu-ma-ag2 nin-mu-ma-ag2-e nin-mu-ma-an-ag2 nin-mu-ma-an-ag2-sze3 nin-mu-ma-an-szum2 nin-mu-ma-az nin-mu-ma-gi4 nin-mu-ma-gi8-isz nin-mu-ma-kal nin-mu-ma-szum2 nin-mu-me-gur nin-mu-mu-bur2-e nin-mu-mu-bur2-re nin-mu-na nin-mu-na-zu nin-mu-nanga-mu nin-mu-nigin-mu nin-mu-nin-mu nin-mu-se-ge4 nin-mu-si-i3-sa2 nin-mu-si-mu-sa2 nin-mu-si-sa2 nin-mu-sig7-mu nin-mu-silim-mu nin-mu-sze3-igi-mu nin-mu-sze3-igi-mu-me nin-mu-szu-igi-mu nin-mu-szu-na nin-mu-szu-palil nin-mu-szu-ta nin-mu-tag-du8 nin-mu-tum2 nin-mu-uszur4-mu nin-mu-uszur4-mu-me nin-mu-uszur4-mu-sze3 nin-mu-uszurx(LAL2.TUG2)-mu nin-mu-x-mu nin-mu-x-x nin-mu-za-x nin-mu10-du11-ga nin-mu10-du11-ga-me ...-nin-mug nin-mug nin-munus-zi nin-munus-zi-da nin-munus-zi-TUR nin-musz-gi-si nin-na nin-na-ni nin-nagar nin-nam-... nin-nam-ha-ni nin-nam-hi-li2-a-KIB-gi4 nin-nam-ma-x-... nin-nam-mah-... nin-nam-mah-ni nin-nam-mah-zu nin-nam-mah-zu(BA) nin-nam-tag-du8 nin-nam-tar-mu nin-nam-zi-tar-ra nin-nam2-asz-mah-sze3 nin-nam2-mah nin-nam2-mah-sze3 nin-nam2-mah-ta nin-nanga nin-ne-na-ba nin-ne-sahar-ra nin-ne2 nin-ne2-x-rin2 nin-ni-... nin-ni-kal nin-ni-mah nin-ni2-zu nin-ni2-zu-da nin-ni2-zu-x nin-nig2 nin-nig2-... nin-nig2-a-ni nin-nig2-ba-e nin-nig2-dub-da-nir-gal2 nin-nig2-erim2 nin-nig2-erim2-e nin-nig2-erim2-e-ta nin-nig2-erim2-ki nin-nig2-erim2-sze3 nin-nig2-erim2(NE-NIG2)-bi nin-nig2-ga2-ni nin-nig2-gi-na-ba-dab5 nin-nig2-gu-su nin-nig2-gur11-dab5 nin-nig2-gur11-e nin-nig2-gur11-sze3 nin-nig2-gur8-re nin-nig2-i3-zu nin-nig2-IL2 nin-nig2-ne-e nin-nig2-ni nin-nig2-ru nin-nig2-sag-gu7-gu7 nin-nig2-su-su nin-nig2-sza3-an-na-ke4-ba-du10 nin-nig2-tuku nin-nig2-zu nin-nig2-zu-... nin-nig2-zu-e-me nin-nig2-zu-zu nin-nigar-e nin-nimgir nin-nin9-ra-ki-ag2 nin-nina{ki}-sze3 nin-nir-e11-e nin-nu-da-nu-me-a nin-nu-du11-ga nin-nu-du11-ga-me nin-nu-kar2-kar2 nin-nu-lam-lam nin-nu-mu-szub-e nin-nu-sza3-x nin-nu-tur nin-nun-na nin-pa-e3 nin-pa-te nin-pa3-da nin-palil nin-palil2 nin-pirig nin-pirig-banda3 nin-pirig-banda3-sze3 nin-pirig-banda3{da} nin-ra nin-ra-giri17-zal nin-ra-i3-zu nin-ra-ka-x nin-ra-kisal nin-ra-mu nin-ra-mu-gi4 nin-ra-mu-gi4-me nin-ra-mu-gi4-sze3 nin-ra-ni nin-ra-szu-na nin-ra-x-x nin-ra-za nin-ri-ib2-x-... nin-ru-a-ba nin-sa-du8 nin-sa-gi nin-sa2-du11 nin-sa6-... nin-sa6-ga nin-sa6-NI nin-sa6-sa6 nin-sag-ba nin-sag-bi-ni nin-sag-e nin-sag-e-ki-ag2 nin-sag-gal nin-sag-ku3 nin-sag-na-tag-sze3 nin-saga nin-sal-la nin-si-... nin-si-ga nin-si-gar nin-si-im nin-si-na2 nin-si-par4 nin-si-sa2 nin-sig-a-ni nin-sig-a-x nin-SIG7-SIG7-e nin-sila-na nin-silim-ma nin-siskur2 nin-siskur2-... nin-siskur2-e nin-siskur2-mah nin-siskur2-re nin-su-... nin-su-kukku2 nin-su-x nin-su4 nin-sud3-da{ki} nin-sud3-da{ki}-me nin-sukkal nin-sukkal-me nin-sumun nin-sun2 nin-sun2-{d}nu-musz-da nin-sun2-zi nin-sun2-zi-mu nin-sur-tir-sze3 nin-sza3-an-na-ke4-ba-du10 nin-sza3-ga-ni nin-sza3-la nin-sza3-la2 nin-sza3-la2-tuku nin-sza3-la2-tuku-me nin-sza3-ra-tuku nin-sza3-si-si nin-sza3-szu-rin-tuku nin-sza3-szu-rinx(SZU+LAGAB)-tuku nin-sza3-x-... nin-sza3-zu nin-sze-il2-la nin-sze3 nin-sze3-ba-za nin-sze3-dumu-gi7 nin-sze3(TUG2) nin-szer7-da-ni-me nin-szesz nin-szesz-a-na nin-szesz-na nin-szesz-szesz nin-szesz-x nin-szitim nin-szu-gi4-gi4 nin-szu-mah nin-szu-szim-e nin-szu-szu-tur nin-szuba2 nin-szuba3 nin-szuba3-mu nin-szubur-an-dul3 nin-szuruppak{ki}-da nin-ta nin-ta-lu2 nin-ta-lu2-u18 nin-ta-szu-na nin-tar-na nin-tar-ta nin-tar-x nin-te nin-tesz2 nin-tesz2-bi nin-ti nin-tu nin-tug2-du3 nin-tum-ta nin-tur nin-tur-a-ba nin-tur-ab-ba nin-tur-ab-ba-ra nin-tur-ab-zu nin-tur-nam-me nin-tur-ra nin-tur-tur nin-tur-tur-mu nin-tur-tur-ra nin-tur-tur-ra-kam nin-tur-tur-sze3 nin-tur-tur-ta nin-tur-ug nin-tur-x nin-tur3 nin-tur3-bi nin-tur3-e-si nin-tur3-ga nin-U-x nin-u2-szim-e nin-u2-szim-e-me nin-u2-szim-me nin-u2-u2 nin-u2-x-... nin-u3-kul-e-ki-ag2 nin-u3-kul-e-ki-ag2-a-sze3 nin-u3-kul-e-ki-ag2-ra nin-u3-kul-ki-ag2 nin-u3-ma nin-u3-za-u3-a nin-u4-a-zal nin-u6-e-me nin-u6-NIG2 nin-u8-sila3-ki-ag2 nin-u8-sila4-ki-ag2 nin-u8-sila4-ki-mu-na-ag2 nin-u8-udu-ni nin-UD nin-udul7-la nin-ug3-ga2 nin-ukken-ne2 nin-ukusz2 nin-ul-gur3 nin-ul-ne-sze3 nin-ur2-lugal nin-ur2-ni-gu2 nin-ur2-ra nin-ur2-ra-ni nin-ur2-ra-ni-a nin-ur3-ra-ni nin-ur4-ra nin-ur5-ra-e nin-ur5-ra-ni nin-ur5-sa6 nin-uri3 nin-uri3-a nin-uru11{ki} nin-usz-...-da nin-usz-ka-limmu2-ka nin-uszur3 nin-uszur4 nin-uszur4-ama-tuku5 nin-uszur4-ra-ke4 nin-uszurx(LAL2.TUG2) nin-uz-a-u3-a nin-uz-ga nin-uz-tur-sila-dab nin-uz-u3 ...-nin-x nin-x nin-x-... nin-x-...-dam nin-x-ab-ba-ta nin-x-AN nin-x-ba-na nin-x-du3-x nin-x-dumu-ni nin-x-e-ki-ag2 nin-x-gaba nin-x-gal-si nin-x-gal-x-{d}ur-er3-x nin-x-gan nin-x-gi4 nin-x-gid2 nin-x-ka-ni nin-x-kal nin-x-lu nin-x-na nin-x-ni-szu nin-x-NI-x nin-x-nun-x-... nin-x-sila4-ni nin-x-szu ...-nin-x-ta nin-x-ta nin-x-tum nin-x-um nin-x-uruda-zi nin-x-x nin-x-x-du7 nin-x-x-e-ba-du7 nin-x-x-ki-x nin-x-x-x nin-x-x-zi nin-x-zi-me nin-x-zu nin-za-ge nin-za-kun nin-za-me nin-za3-ge-si nin-za3-ge-si-ke4 nin-za3-ge-si-ma nin-za3-ge-si-me nin-za3-me nin-za3-mi2 nin-zabala{ki} nin-zabala3{ki} nin-zabala3{ki}-e-si nin-zabala3{ki}-sze3 nin-zabala3{ki}-sze3-du nin-zi nin-zi-... nin-zi-an-ka nin-zi-iri-na nin-zi-iri-na-ta nin-zi-kalam-ma nin-zi-mah-abzu nin-zi-mu nin-zi-mu-me nin-zi-ri2-na nin-zi-sza3-gal2 nin-zi-sza3-sze3 nin-zi-x-... ...-nin-zu nin-zu-he2-ti nin-zu-zu nin-zu2-si-igi-KU nin(NIN9) nin(NIN9)-sa-du8 nin10 nin10-nu-du3 nin10-nu-du3-a nin10-nu-du3-a-ka nin10-nu-du3-a-ta nin10-nu-du3-ka nin10-nu-du3-ta nin10-nu-du3-x nin10-sag-du3 nin10-TAR nin10-tug2-bar-ra nin9 nin9-a-mu-gi4 nin9-a-na nin9-a-ne-ne nin9-a-ni nin9-a-zi nin9-ab nin9-ab-ba nin9-ab-ba-na nin9-ab-ba-na-ta nin9-ab-na-ka nin9-ad-da nin9-ad-x-sze3 nin9-al-la nin9-am3 nin9-an-dul3 nin9-asz nin9-ba-zi nin9-banda3{da} nin9-be-li2 nin9-bi nin9-da-... nin9-da-da nin9-da-mu-da-gal2 nin9-dingir-ra nin9-du-du nin9-du10-ga nin9-e nin9-e-ma-an-gi4 nin9-e-ma-an-gig nin9-e-ma-gi4 nin9-e-mu nin9-ezem nin9-gal nin9-gal-la nin9-ge6-ge6 nin9-gi-na nin9-gu-la nin9-gu-la-ka nin9-gu-la-ke4 nin9-gu-la-ra nin9-gu4-gu4 nin9-ha-la-mu-ta nin9-he2-li2-a nin9-hi-li-a nin9-hi-li2-a nin9-inim-gi-na nin9-kal-la nin9-kal-la-ke4-ne nin9-kal-la-me nin9-kal-la-sze3 nin9-kal-la-ta nin9-ki-ag2 nin9-ki-gu-la nin9-ki-lu5-la nin9-ku-li nin9-ku3-zu nin9-kur-ma nin9-li-ib2{ki}-sze3 nin9-me-lam2-ta nin9-mu nin9-mu-um nin9-na-ni nin9-na-za-a nin9-NE-mu nin9-nin nin9-nin9 nin9-pa3-da nin9-pirig nin9-ra-mu-gi4 nin9-sa6-ga nin9-saga nin9-sal-la nin9-si-gar-me nin9-siki-ud5 nin9-szesz-a-na nin9-szesz-a-na-si-du3 nin9-szesz-na nin9-szesz-szesz nin9-tar-na nin9-tesz2 nin9-tesz2-mu nin9-tesz2-tesz2-ka nin9-ti-na nin9-tur-a-ba nin9-tur-tur nin9-tur-tur-e nin9-tur-tur-ra nin9-tur-tur-ra-ka-ke4 nin9-tur-tur-ra-ke4 nin9-tur-tur-ra-sze3 nin9-tur-tur-sze3 nin9-tur-tur-ta nin9-U-tesz2-tesz2 nin9-u2-u2 nin9-u4-ma nin9-ur2-ra-ni nin9-x nin9-x-sze3 nin9-x-ur4-ub5-din-gal nin9(NIN) nin9(NIN)-e-ma-an-gig nina NINA nina-ke4-ne nina-na nina-za-ni nina(UNUG) nina(UNUG){ki}-sze3-du ...-nina{ki} nina{ki} nina{ki}-bi nina{ki}-du nina{ki}-du-sze3 nina{ki}-du-ta nina{ki}-du10 nina{ki}-du10-da nina{ki}-ka nina{ki}-ka-sze3 nina{ki}-ki-du10 nina{ki}-me nina{ki}-sze3 nina{ki}-sze3-du nina{ki}-sze3-du-a nina{ki}-sze3-du-ka nina{ki}-sze3-du-ka-sze3 nina{ki}-sze3-du-me nina{ki}-sze3-du-sze3 nina{ki}-ta ninda ninda-(x) ninda-a ninda-a-asz-sze3 ninda-am3 ninda-ba ninda-bi ninda-da ninda-dabin ninda-du8-du8 ninda-gen ninda-gid2 ninda-gub ninda-gug2 ninda-i3-de2-a ninda-i3-de2-a-sze3 ninda-IL2 ninda-ka ninda-ka-sze3 ninda-kam ninda-ke4 ninda-me ninda-na ninda-saga ninda-sze3 ninda-ta ninda-x ninda(BI) ninda(KI) ninda2 ninda2-ga2 ninda2-gi ninda2-me (NINDA2x(SZE.2(ASZ))) ninni5 ninni8 ninnu ninnu-bi ninnu-NI ...-nir nir NIR nir-... nir-AN ...-nir-da nir-e3-da-gal2 nir-gal2 nir-gal2-an-na nir-gal2-ga-IL2-{d}amar-{d}suen-sze3 nir-gal2-nu-dab-ta nir-i3-da-gal2 nir-i3-da-gal2-sze3 nir-i3-da-gal2-ta nir-i3-da-gal2(NIR) nir-i3-da-gu nir-in-da-gal2 nir-in-da-gal2-sze3 nir-ki nir-la2 nir-mi-x nir-ra nir-ra-bi nir-ra-kar2-igi nir-sza-re nir-um nir-x nir-zi-mu NIR) nir2 nir2-igi nir3 nir7 nirx(GIN2) nirx(GIN2)-ra-da nirx(MIR.ZA) nirx(MIR.ZA)-u2-tuku ...-nisaba nisaba nisaba2 nisi nisi-da nisi-ga nisi-ga-me nisi-ga-sze3 nisi-ga-ta nita nita-a-ni nita-am3 nita-babbar2 nita-bi nita-e2-gar-... nita-eb nita-kal-ga nita-me nita-ni nita-ra nita-sze3 nita-ta nita-zi ...-nita2 nita2 nita2-...-la nita2-e-ne-sze3 nita2-me nita2-me-esz2 nita2-mul{muszen} nita2-ne nita2-sa6-ga-sze3 nita2-sze3 nita3 nita3-dam-a-ni ...-nu NU nu nu-... nu-...-la2-a nu-(x)-tuku nu-{gesz}... nu-{gesz}{ki}kiri6 nu-{gesz}{ki}kiri6-ka nu-{gesz}{ki}kiri6-ta nu-{gesz}kiri6 nu-{gesz}kiri6-bi-ta nu-{gesz}kiri6-e-ne nu-{gesz}kiri6-ga2-ne nu-{gesz}kiri6-gal-gal nu-{gesz}kiri6-ka nu-{gesz}kiri6-ke4 nu-{gesz}kiri6-ke4-ne nu-{gesz}kiri6-ke4-ne-ta nu-{gesz}kiri6-me nu-{gesz}kiri6-sze3 nu-{gesz}kiri6-ta nu-{gesz}u2-ri-mu-mu nu-{ki}kiri6 ...-nu-a nu-a nu-a-a-ti nu-a-sze3 nu-a-ti nu-ab-gi4-gi4-x nu-ag2 nu-ag2-... nu-ak nu-ak-bi nu-ak-me nu-al-me nu-an-na-ag2-e nu-ar3-a nu-ar3-re nu-ba nu-ba-a nu-ba-al nu-ba-al-e-da nu-ba-al-la nu-ba-an nu-ba-da nu-ba-e-da nu-ba-nu-ur2-ni nu-BAD nu-BAD-ma-ti-am3 nu-bala nu-bala-a nu-bala-e-de3 nu-banda3 nu-banda3-... nu-banda3-a nu-banda3-am3 nu-banda3-ar nu-banda3-ba nu-banda3-bi nu-banda3-bi-ne nu-banda3-e-ne-sze3 nu-banda3-gu4 nu-banda3-gu4-gesz nu-banda3-gu4-ka nu-banda3-gu4-ka-ke4 nu-banda3-gu4-ke4 nu-banda3-gu4-ke4-ne nu-banda3-gu4-ke4-ne-ka nu-banda3-gu4-ke4-ne-sze3 nu-banda3-gu4-ke4-ne-ta nu-banda3-gu4-me nu-banda3-gu4-ne-sze3 nu-banda3-gu4-sze3 nu-banda3-gu4-ta nu-banda3-gu4-x nu-banda3-gu4(TA) nu-banda3-gu4(URUDU) nu-banda3-ka nu-banda3-ka-sze3 nu-banda3-kam nu-banda3-ke4 nu-banda3-me nu-banda3-me-esz2 nu-banda3-ne nu-banda3-ne-sze3 nu-banda3-ne-ta nu-banda3-ni nu-banda3-ra nu-banda3-sze3 nu-banda3-ta nu-banda3-ta-am3 nu-banda3-x nu-banda3{da} nu-banda3{da}-ar nu-banda3{da}-sze3 nu-bar-ra nu-be2 nu-be2-a nu-bi-rum-i3-li2 nu-bi2-a nu-bi2-in-esz-a nu-bi2-na nu-bi2-x nu-bil2-da nu-bu-x-ti nu-bul nu-da nu-da-a-la2 nu-da-be2-a nu-da-du8-me nu-da-gal2-la-sze3 nu-da-gi4 nu-da-kar-re-a nu-da-pa3 nu-da-su-su-da-me nu-da-su-su-da-sze3 nu-da-tuku nu-da-tum nu-da-zi-zi nu-da6-da6 nu-dab nu-dab-ba nu-dab-ba-bi nu-dab-ba-me nu-dab-ba-ni nu-dab-ba-ta nu-dab-ba(TUG2) nu-dab-bi nu-dab-i3-zu nu-dab-me nu-dab-sze3 nu-dab-ta nu-dab(TUG2)-ba nu-dab5 nu-dab5-(x) nu-dab5-ba nu-dab5-ba-me nu-dab5-ba-ne nu-dab5-ba-sze3 nu-dab5-ba-ta nu-dab5-de3 nu-dab5-me nu-dab5-me-esz2 nu-dab5-sze3 nu-dab5-ta nu-dabx(U8)-ba nu-dag-da nu-dan3-na nu-de2 nu-de2-a nu-de2-a-me nu-de2-a-sze3 nu-de6 nu-de6-a nu-de6-am3 nu-DI nu-di-de3 nu-dim2-a-sze3 nu-din-NE nu-du-ta nu-du-u2-un ...-nu-du11 nu-du11 nu-du11-du11 nu-du11-ga nu-du3 nu-du3-a nu-du3-am3 nu-du7-x nu-du8 nu-du8-a nu-du8-ta nu-dun-a nu-e nu-e11 nu-e3 nu-e3-a nu-e3-am3 nu-e3-e3 nu-e3-me nu-e3(DU) nu-eb nu-es3 nu-esz-dar nu-esz3 nu-esz3-ke4 nu-ga-ar{ki} nu-ga2-ga2 nu-ga2-ga2-da nu-ga2-ga2-dam nu-ga2-ga2-ne nu-ga2-la nu-ga2-ra nu-gal2 nu-gal2-la nu-gal2-me nu-gar nu-gar-ra nu-gen-na nu-gi nu-gi-in nu-gi-na nu-gi-ne2-esz nu-gi-ra-nu-um nu-gi-sza nu-gi4 nu-gi4-a nu-gi4-gi4 nu-gi4-gi4-da nu-gi4-gi4-dam nu-gi4-gi4-de3 nu-gi4-gi4-sze3 nu-gi4-gi4-x nu-gi4-ni-mu nu-gid2 nu-gid2-da nu-gig-gal nu-gu4-x nu-gu4-x-... nu-gu7 nu-gu7-a nu-gu7-a-sze3 nu-gub-... nu-gub-ba nu-gub-ba-me nu-gub-be2-en3 nu-gub-be2-en6 nu-gur nu-gur-ra-sze3 nu-ha-an-ni nu-ha-la nu-ha-lum ...-nu-HI nu-hi-a nu-hi-dingir nu-hi-dingir-ta nu-hi-esz18-dar nu-hi-il nu-hi-li nu-hi-lum nu-hi-lum-ta nu-hi-rum nu-hi-um nu-hi-x-x nu-hu-lum nu-i-da nu-i3-da nu-i3-da-ke4-ne-sze3 nu-i3-da-sze3 nu-i3-da-ta nu-i3-li2 nu-ib2-ra nu-IL2 nu-IL2-e nu-IL2-me nu-im-de3 nu-ISZ-NI-GIN2 nu-KA nu-KA-a nu-ka-imin nu-kam nu-kar2 nu-kar2-da nu-kar2-kar2 nu-KAxX-a nu-ki-... nu-ki-{d}iszkur nu-ki-ki-de3 nu-ki-mah-zi-tar-ra-ta nu-ki-sze-sze3 nu-kin nu-kiri6 nu-kiri6-ka-ke4 nu-kiri6-ke4 nu-kiri6-ke4-ne nu-kiri6-me nu-kiri6-ta nu-KU-da nu-ku-ku-da nu-ku4-ku4 nu-ku5 nu-kur-ra-a nu-kur2-da nu-kur2-ru-de3 nu-kusz2 nu-kusz2-bi nu-kux(DU)-ra nu-kux(KWU147)-en nu-la2 nu-la2-a nu-la2-me nu-li-la2 nu-luh nu-lum nu-ma-bala nu-ma-su nu-me nu-me-a nu-me-a-bi nu-me-en3 nu-me-i3 nu-me-ni nu-me-te-bala nu-me-ur-zu nu-mi-gu2-ru-na-za nu-mi-gur-re nu-mu-ba-al-esz nu-mu-da-a-tuku nu-mu-da-de6 nu-mu-da-de6-ma-a-sze3 nu-mu-da-du-a nu-mu-da-gal2 nu-mu-da-gub nu-mu-da-su-su nu-mu-dab5 nu-mu-de6 nu-mu-dim2-a-sze3 nu-mu-DU nu-mu-du-um nu-mu-gal2 nu-mu-gal2-la nu-mu-gal2-la-e nu-mu-gal2-la-sze3 nu-mu-gar nu-mu-ku4 nu-mu-kux(DU) nu-mu-na-ab-zi-zi-a nu-mu-na-gub-be2-in nu-mu-na-lah5-a nu-mu-na-rex(HU) nu-mu-na-tak4 nu-mu-ni-gub nu-mu-ni-ib2-tag nu-mu-NIG2-BI-e nu-mu-ru-bi nu-mu-sa2-e nu-mu-su nu-mu-su2 nu-mu-szi-sa10 nu-mu-tum2 nu-mu-tum2-ma-sze3 nu-mu-tum3 nu-mu-un-... nu-mu-un-de6-a-sze3 nu-mu-zal-e nu-na-a nu-na-ab-szum2-ma-a nu-na-ag2 nu-na-an-szum2 nu-na-be2-ne-a nu-na-da-an-du11-ga nu-na-de6 nu-na-du11-ga nu-na-ka-um nu-na-la2-e nu-na-ra-gar-ra-sze3 nu-na-si nu-na-szum2 nu-na-szum2-ma nu-na-szum2-ma-a nu-na-szum2-ma-sze3 nu-na-zi nu-na-zi-zi nu-NE nu-ne-gar nu-ne-szum2 nu-ni-da nu-ni-da-sze3 nu-ni-dab5 nu-ni-dar nu-ni-du3 nu-ni-du8-a nu-ni-gar-ra-sze3 nu-ni-gi4 nu-ni-tuku nu-ni-zu nu-nir nu-nir-a-ti nu-nir-ra-a nu-nu nu-nu-ga nu-nu-uk-tum nu-ra nu-ra-... nu-ra-a nu-ra-a-di3 nu-ra-AN nu-ra-an-szum2 nu-ra-du11-ga nu-ra-la2 nu-ra-ra nu-ra-szum2 nu-ra-tug2-ga nu-ra-tum nu-ri-a-a nu-ri-ki nu-ri-ki-ag2 nu-ri-li2 nu-ri-lugal nu-ri-lum ...-nu-ri{ki} nu-ri2-i3-li2 nu-ri2-li2 nu-ri2-lum nu-ru nu-ru-um nu-ru-usz-e-li nu-ru-usz-e-li2 nu-sa10 nu-sa10-a nu-sa10-am6 nu-sa2-a nu-sag nu-sag-a-a nu-sag-ga2 nu-saga nu-sar nu-sar-ra nu-si-ga nu-si-gu2 nu-si-sa2 nu-SIG7-a nu-siki nu-silig-ge nu-su nu-su-ga nu-su-su nu-su2 nu-su2-hu-um nu-sur nu-sza-... nu-sze-du8 nu-sze-ga-na nu-szi-gur-da nu-szi-ku4-ra-am3 nu-szi-kur2-da nu-szid nu-szid-da-sze3 nu-szu nu-szu-usz-ma-ar{ki} nu-szu2 nu-szub-ba nu-szub-bu-de3 nu-szum2 nu-szum2-ma nu-szum2-mu nu-szum2-mu-me nu-ta nu-ta-e3-a nu-ta-e3-de3 nu-ta-tur nu-ta-zi nu-ta-zi-i3 nu-tag nu-tag-ga nu-tak4 nu-tar-ra nu-te-x nu-ti nu-ti-a nu-ti-a-me nu-til nu-til-a nu-til-la nu-til-le-dam nu-tin-dingir nu-tu nu-tu-da nu-tug2-ba nu-tuku nu-tuku-a nu-tuku-a-sze3 nu-tuku-am3 nu-tuku-in nu-tuku-me nu-tuku-ne nu-tuku-sze3 nu-tuku-ta ...-nu-tum nu-tum nu-tum2-mu-de3 nu-tur nu-tur-ra nu-tur{ki} nu-tusz nu-u2 nu-u2-a nu-u2-na nu-u3-{d}iszkur nu-u3-ak nu-u3-ba-a nu-u3-ba-ni nu-u3-be2-a nu-u3-bu3-ra-sze3 nu-u3-da-a-gar-asz nu-u3-da-an-szub-ba-asz nu-u3-da-an-tuku-a nu-u3-da-ge-en8 nu-u3-da-gi-in nu-u3-da-la2(ME)-a-asz nu-u3-da-nu2-a nu-u3-da-szub-ba-am3 nu-u3-da-ti-la-a nu-u3-dab5-ba-sze3 nu-u3-dabx(U8) nu-u3-de6 nu-u3-diri nu-u3-du11 nu-u3-du7 nu-u3-gal2 nu-u3-gal2-la-ke4-esz nu-u3-gar nu-u3-gar-sze3 nu-u3-ge-e-en6 nu-u3-gi nu-u3-gi-i3 nu-u3-gi-in nu-u3-gi-ne2-esz nu-u3-gi4-gi4-a nu-u3-gi4-gi4-bi-x nu-u3-gi4-gi4-da nu-u3-gid2-da nu-u3-gub nu-u3-gub-ba-sze3 nu-u3-gurx(SZE.KIN) nu-u3-ku5 nu-u3-kur2-ne-a nu-u3-kur2-ru-da nu-u3-la2 nu-u3-ma-ra-e3-a nu-u3-me-en3 nu-u3-na-an-du11 nu-u3-na-an-szum2 nu-u3-na-an-szum2-ma-a nu-u3-na-an-zi nu-u3-na-be2-a nu-u3-na-szum2 nu-u3-na-szum2-ma nu-u3-na-zi nu-u3-ni-gar-ra nu-u3-ni-su nu-u3-nu2-a nu-u3-sa10-a nu-u3-su nu-u3-szi-kesz2-a nu-u3-szi-sa10 nu-u3-ta-an-e3-a-sze3 nu-u3-ta-tur nu-u3-ta-zi nu-u3-tag nu-u3-til-a nu-u3-tuku nu-u3-tuku-a nu-u3-tuku-a-sze3 nu-u3-tur nu-u3-ub-gi4-gi4-de3-sza nu-u3-ub-kur2-ne-a nu-u3-ub-ta nu-u3-um-da-an-szub-ba-asz nu-u3-um-de6 nu-u3-um-ta-e3 nu-u3-un-dab nu-u3-un-hun nu-u3-uru4-a nu-u3-x nu-u3-zi nu-u3-zi-ra nu-u3-zu nu-u3-zu-a nu-u3-zu-a-sze3 nu-u3-zu-bi nu-u3(DIB)-gar nu-u4-ti nu-u4-zu nu-ub-{ga2}gar nu-ub-ak nu-ub-ba nu-ub-ba-a nu-ub-be2 nu-ub-be2-a nu-ub-be2-ne-a nu-ub-da-ab-be2-a nu-ub-da-ab-kur2-re-a nu-ub-da-an-pa3-da-sze3 nu-ub-da-gen nu-ub-da-su-su-da-ne nu-ub-da6-la2-e nu-ub-diri nu-ub-du11 nu-ub-du3-a nu-ub-ga2-ar nu-ub-ga2-ga2-da nu-ub-gal2 nu-ub-gal2-la nu-ub-gar nu-ub-gi-in nu-ub-gi4 nu-ub-gi4-gi4-da nu-ub-gi4-gi4-da-gi nu-ub-gi4-gi4-de3 nu-ub-gi4-gi4-de3-esz2 nu-ub-gi4-gi4-x nu-ub-IL2 nu-ub-kur2-a nu-ub-la nu-ub-ra nu-ub-ra-sze3 nu-ub-sar nu-ub-su-su nu-ub-sze-ge nu-ub-szi-ib2-gi4-gi4-a nu-ub-szi-tak4 nu-ub-szi-x nu-ub-szu4-ge-sza-am3 nu-ub-ta nu-ub-ta-an-du8-am3 nu-ub-ta-e3-de3 nu-ub-ta-gi4-gi4-da-sze3 nu-ub-ta-ri-ri nu-ub-ta-tur nu-ub-ta-tur-re nu-ub-ta-x-... nu-ub-ta-zi nu-ub-tag nu-ub-te-ri nu-ub-tuku nu-ub-tuku-a-sze3 nu-ub-tum2-ma nu-ub-tum3-mu nu-ub-u3-zu nu-ub-zu-a-sze3 nu-UD nu-uh2-dingir nu-uh3-hi-dingir nu-uk-ra-nu-um ...-nu-um nu-um-be2-a nu-um-da nu-um-dab nu-um-de6 nu-um-DU nu-um-e-re-esz nu-um-ga2-ga2 nu-um-ga2-ga2-a nu-um-gar nu-um-gub nu-um-ma-mu nu-um-SZID nu-um-szum2 ...-nu-um-ta nu-um-ta-ab-e3 nu-um-ta-e3 nu-un nu-un-ag2 nu-un-ag2-da nu-un-da-gal2-la nu-un-da-ge-en8 nu-un-da-gi-in nu-un-da-gi-sza nu-un-da-gi4 nu-un-dab5-ba-sze3 nu-un-de6 nu-un-du11 nu-un-du11-du11-a nu-un-esz2 nu-un-ga2-ga2 nu-un-ga2-ga2-a nu-un-ga2-ga2-de3-a nu-un-gaz-a nu-un-gi-ne2-esz nu-un-gi4-en nu-un-gi4-gi4-a nu-un-gi4-gi4-da nu-un-gu nu-un-gub nu-un-hun nu-un-ku4-ku4-da nu-un-kux(KWU636)-ri-in nu-un-la2-esz nu-un-ma-an-szum2 nu-un-na nu-un-na-a-bi nu-un-na-ag2 nu-un-na-an-... nu-un-na-an-du11 nu-un-na-an-sa2 nu-un-na-an-szum2 nu-un-na-an-szum2-ma nu-un-na-be2-a nu-un-na-ni-kux(KWU147) nu-un-ne-szum2 nu-un-ni-gi4 nu-un-ni-kux(KWU147) nu-un-su nu-un-su-ga-a nu-un-su-su nu-un-sze nu-un-sze-e nu-un-szum2 nu-un-tar nu-un-tar-ra-sze3 nu-un-ti-a nu-un-ti-am3 nu-un-ti-la-am3 nu-un-tuku-a-sze3 nu-un-uru4 nu-un-ze2 nu-un-zi nu-un-zu nu-un-zu-a nu-ur-{d}da-gan nu-ur-{d}utu nu-ur-esz18-dar nu-ur-i3-li2 nu-ur-ma nu-ur-ra nu-ur-zu nu-ur2 nu-ur2-... nu-ur2-{d}... nu-ur2-{d}da-da-a nu-ur2-{d}da-gan nu-ur2-{d}en-ki nu-ur2-{d}en-lil2 nu-ur2-{d}EN-x nu-ur2-{d}esz18-dar nu-ur2-{d}ha-ia3 nu-ur2-{d}iszkur nu-ur2-{d}iszkur-ra nu-ur2-{d}iszkur-ta nu-ur2-{d}suen nu-ur2-{d}suen-ka nu-ur2-{d}suen-ta nu-ur2-{d}szara2 nu-ur2-{d}szu-{d}suen nu-ur2-{d}szu-suen nu-ur2-{d}szul-gi nu-ur2-{d}szul-gi-ra nu-ur2-{d}utu nu-ur2-{d}utu-ta nu-ur2-{d}x nu-ur2-a nu-ur2-a-a nu-ur2-a-ba nu-ur2-a-hi nu-ur2-ad nu-ur2-be-li2 nu-ur2-da-ad nu-ur2-dingir nu-ur2-e2-a nu-ur2-esz-dar nu-ur2-esz18-dar nu-ur2-esz18-dar-... nu-ur2-esz18-dar-e nu-ur2-gesz nu-ur2-gi-li2-ta nu-ur2-gu2-du8-a nu-ur2-ha-ba nu-ur2-i3-li2 nu-ur2-i3-li2-a-ta nu-ur2-i3-li2-me nu-ur2-i3-li2-sze3 nu-ur2-i3-li2-ta nu-ur2-ib-... nu-ur2-isz-dar nu-ur2-KA nu-ur2-lam nu-ur2-ma nu-ur2-ma-ma nu-ur2-ma-sze3 nu-ur2-ma-ti-szu nu-ur2-NE nu-ur2-ra nu-ur2-ra-a nu-ur2-su nu-ur2-su-mu-ta nu-ur2-su2 nu-ur2-suen nu-ur2-szu nu-ur2-szuruppak{ki} nu-ur2-tu-tu nu-ur2-x nu-ur2-x-... nu-ur2-x-x nu-ur2-zu nu-ur2-zu-bi nu-ur2-zu-ka nu-ur2-zu-sze3 nu-ur2-zu-ta nu-ur2-zu-x nu-ur3-ra nu-ur4 nu-ur5-ra nu-uru4 nu-uru4-a nu-uru4-a-sze3 nu-uru4-ke4 nu-uru4-me nu-us2 nu-usz-ga-ne-lu-um{ki} ...-nu-usz2 nu-usz2 nu-usz2-a-me nu-x nu-x-... nu-x-dab-ba nu-x-de6 nu-x-la-la nu-x-luh nu-x-mu-de6 nu-x-u3-li2 nu-x-ur-a nu-x-x nu-x-x-ba nu-x{ki}-sze3 nu-za nu-zah3-da nu-zah3-e-da-a nu-zal nu-zi nu-zi-ga nu-zi-ir nu-zi-re nu-zi-zi nu-zu nu-zu-e-sze3 nu-zu-hu-um nu-zu-hum nu-zu-ta nu-zu-zu nu:banda3 nu:ni nu:ni-in-zu nu:ri nu(MAN) nu(MAN)-banda3{da} nu(MASZ) nu(MASZ)-banda3 nu11 ...-nu11-gal nu11-gal nu11{muszen} ...-nu2 nu2 nu2-a nu2-a-ka nu2-a-ka-na nu2-a-ka-ni nu2-a-sze3 nu2-asz nu2-da-sze3 nu2-de3 nu2-gur8-mah nu2-nu2 nu2-sze3 nu2{muszen} num num2 num2-ma-nu-zi NUMUN numun numun-a-ni numun-ba numun-bi numun-du10 numun-e-esz numun-e-esz2 numun-gu7 numun-KAxX numun-na numun-na-gi4 numun-na-ni numun-na-sze3 numun-nag-BI-sun2-zi numun-ni numun-sze3 numun-szum2-bi numun-szum2-sikil numun-ta numun-TUG2-TUG2-ba numun-unu{ki}-e numun-zu-a numun(BALA) numun(MU) numun(TI) numun{sar} ...-nun NUN nun ...-nun-... nun-... nun-ak-ak nun-ba-gara2 nun-e nun-e-{d}amar-{d}suen-ra-ki-ag2 nun-e-ki-ag2 nun-ga ...-nun-gal nun-gal ...-nun-ka nun-ka nun-ka-ta nun-me nun-MUNUS ...-nun-na nun-na nun-na-ka nun-na-ka-ke4 nun-na-ka-ta nun-na-ke4 nun-na-sze3 nun-na-ta ...-nun-ne2 nun-ne2 nun-ne2-ke4 nun-ne2(GAG) NUN-NUN-da-ta ...-nun-sze3 nun-sze3 nun-ta ...-nun-tur3-e-si nun-x-ta nun:ga2 nun(GA2) ...-nun{ki} ...-nun{ki}-ta nundum nunuz nunuz-... nunuz-a nunuz-a-x nunuz-da nunuz-har nunuz-sze3 nunuz-u2-ga nunuz-za-bu NUNUZ.(KISIM5x(TUG2.HI)) NUNUZ.(KISIM5xGAG) NUNUZ.(KISIM5xGAG)-{d}inanna NUNUZ.(KISIM5xGUG2) NUNUZ.AB2x(BI.ME) NUNUZ.AB2xX NUNUZ.AB2xX-e nusku PA pa PA-... pa-... pa-{gesz}dug ...-PA-a PA-a-esz PA-a-TUG2 PA-AB PA-AB-e-ne pa-al-ha-ti-sza PA-ASZ-ma pa-at-na-szum pa-ba-al-edin-ka PA-ba-lu2-ba PA-BI pa-bil3 pa-bu pa-da pa-dar pa-dara4 PA-du ...-pa-e3 pa-e3 pa-e3-a pa-e3-lu2 ...-pa-e3-ta PA-ga2-igi PA-gesztin pa-gu2 PA-gur PA-gur{ki} pa-har-tum PA-HI PA-KA PA-kisal pa-ku5 pa-ku5-bi pa-la pa-la-a pa-li pa-li-lum pa-lu-sze pa-lu5 pa-lu5-lu5 pa-lu5-ta PA-me PA-mu pa-mu-zu pa-na-na pa-ni-LUM pa-ni-tum PA-nin pa-pah pa-pah-{d}la-az PA-ra-...-ta pa-ra-an PA-sal PA-si-gal-ta PA-su-ma PA-SZE3 pa-szim-e pa-szim-e-me pa-szim-e{ki}-me pa-szim-e{ki}-sze3 pa-szim-e{ki}-ta PA-ta pa-ta-szi-mi pa-tar pa-ti pa-ti-im PA-tuku pa-u2-ta PA-u3 PA-x pa-x PA-x-... PA-x-...-du pa-x-ba PA-x-me PA-x-PA-du PA-x-x-{d}x-ta PA-x-x-ta pa:e3 pa2 pa2-da-ni pa2-da-nu-um pa2-li-lum pa2-ri2-ik-tum-ma pa2-sa3-lu-x pa2-sa3-lum pa2-zu-nu-um ...-pa3 pa3 ...-pa3-da pa3-da pa3-da-a pa3-da-asz ...-pa3-da-de3 pa3-da-ka pa3-da-me pa3-da-mu pa3-da-mu-ta pa3-da-ni-ir pa3-da-sze3 pa3-da-ta pa3-de3 pa3-de3-... pa3-de3-ne pa3-mu-dab6 pa3-mu-ni-ib pa3-sze3 pa3-ta pa3(ERIM) pa3(RU) pa3(RU)-bi-me pa3(UR) pa4 pa4-a pa4-a-da-ga pa4-a-pa4 pa4-a-pa4-a pa4-a-tur-ra pa4-an-ne-sze3 pa4-AN-x pa4-ap-pa4 pa4-bi pa4-bu-sze-x pa4-bu3-uz-sze3 pa4-da pa4-di3-um pa4-du pa4-du-SZID pa4-du-szid pa4-e-u2-e pa4-enku{ki}-sze3 pa4-i7(ENGUR) pa4-ki-na-na pa4-la-a pa4-li-ir-da-ma pa4-li-ir-da-ma-ka pa4-li-ir-da-ma-ta pa4-li-ir-dam-ka pa4-lugal-mu-ka pa4-lugal-mu-ka-ta pa4-mu-silim pa4-pa4 pa4-pa4-a pa4-pa4-nin-ug2-ir pa4-sikil-nun pa4-sikil-nun{ki}-ta pa4-sir2 pa4-sze pa4-SZID-ta pa4-SZID{ki} pa4-ti-um pa4-tibira{ki}-sze3 pa4-u18 pa4-u2-e pa4-u2-e-sze3 pa4-u2-e-ta pa4-u2-e3 pa4-u2-pa4-e pa4-u2:e pa4-u2:e-e pa4-u3-e pa4:u2 pa5 pa5-enku-me pa5-enku-ta pa5-enku(HA-ZAG)-ta pa5-enku{ki} pa5-enku{ki}-ta pa5-gub-ba-a pa5-ha{ki}-ta pa5-hal-li2-ka pa5-hal-li2{ki} pa5-li-ir-dam pa5-lugal-mu pa5-pa5 pa5-sir2 pa5-tibira{ki} pa5-u2-e pa5-u2-e-sze3 pa5(e PAD pad pad-da pad-da-BAD-GAB-a PAD-DUB-la PAD-e-ta-ga pad-lu2-an-me pad-pad-ra2 pah palil palil-{d}nin-a-ra-li palil-me palil-ne palil-si-da-num2 palil-x palil2 PAN pana PAP pap PAP-(x) PAP-AN PAP-ga PAP-hu-szi-x pap-lal3 PAP-nigar{gar}-sze3 PAP-nim PAP-ra-a2-gal2 PAP-SIG7 PAP-TAG PAP-ul PAP) par3 ...-par4 par4 pe pe-lu-lu pe-ru-ru pe-ru-ru-ti pe-ru-ru-tum pesz PESZ pesz-bi pesz-ga pesz-murgu2 pesz-murgu2-bi pesz-NE pesz-szar pesz-sze3 pesz-x-x pesz2 pesz2-... pesz2-{d}ba-ba6 pesz2-a pesz2-a-asz pesz2-a-tur pesz2-am3 pesz2-am3-ta pesz2-ASZ pesz2-asz pesz2-gesz-gi pesz2-igi-gun3 pesz2-sa6-ga pesz2-tur pesz2-tur-iri-da pesz2-tur-tur pesz2-tur-tur-me pesz3 pesz3-bi pesz3-sze3 pesz5 pesz5-a pesz5-rum pesz6 pesz6-a peszx(GA.KAD3) peszx(SZU.KAD4) peszx(SZU.KAD4)-a ...-PI PI pi PI-... PI-{d}szara2-sze3 PI-a PI-a-na PI-ba PI-bi PI-bi2-il PI-bu3-da PI-di-szi-da-du3 PI-durunx(KU.KU) PI-e-a pi-e-ru-um PI-gil PI-gu-du-uk PI-HAR pi-i3-li2 PI-ib-ra pi-il{ki} PI-il{ki}-ta PI-ip-hur pi-ir-ti-szu pi-li-ha pi-li-ha-ka-sze3 PI-me PI-me-ti PI-ra PI-ra-ki pi-ru-ma-tum pi-ru-ru-tum PI-sza3-ba-kam PI-sze PI-sze3 PI-szu-hu-um PI-TAR PI-ti-na-ri PI-tum-bi PI-x PI-za-za pi-zi-ri2-um pi2 pi2-ir-ha-szum pi2-ir-hu-um-sze3 pi2-la-ah-dingir pi2-s i-tum pi2-zah3-dingir pi4 pi4-sal4-musz3 pi5 pi5-... pi5-a-num2 pi5-la-num2 pi5-sza-ah-dingir pi5-sza-dingir-lim pi5-sza-hi-dingir-ta pi5-sza-hi-lum pi5-sza-hi-lum-szu pil3 ...-pil3-KA ...-pirig pirig pirig-am3 pirig-asz pirig-banda3 pirig-banda3-gin7-du pirig-banda3-gin7-ke4 pirig-banda3-tur pirig-dalla pirig-dar pirig-du8-a pirig-e pirig-gal pirig-gin7 pirig-gin7-du pirig-gin7-du-a pirig-gin7-du-sze3 pirig-gin7-du-ta pirig-me3 pirig-mu pirig-ta pirig-x-sze3 pirig3 pirig3-am3 pirig3-gin7-du pirig3-gin7-du-ka pisan pisan-{gesz}i3-szub-ba pisan-a pisan-a-ta pisan-bi pisan-dub-ba pisan-dub-ba-bi pisan-dub-ba-ka pisan-dub-ba-ta pisan-dub-sze3 pisan-ga2 pisan-ga2-ka pisan-gal-sze3-du pisan-IL2 pisan-ka pisan-pisan-ka pisan-ta pisan3 pu pu-... pu-da-a pu-da-num2 pu-du-um-ki-hu-lu pu-du-um-ki-ri-isz pu-ga-mu pu-ga-sur-ra pu-ha-ti pu-hi-i3-zi pu-ku-szum pu-ku-tum pu-la-ni-ta pu-pu-ka pu-ru-kum pu-ru-ru-ta pu-szu-... pu-szu-dingir pu-szu-du10 pu-szu-gin7 pu-szu-ki-in pu-szu-ki-in-ta pu-szu-szu pu-szu-u2 pu-szum-sze-en pu-ta2-nu-um pu-ta2-num2 pu-uh2-ru-um-e pu-uh2-ru-um-sze3 pu-uh2-szi-sze3 pu-uh3-ru-um pu-ul-ba-at pu-us2 pu-us2-ki pu-us2-sa{ki} pu-us2:sa{ki} pu-us2{ki} pu-us2{ki}-ka pu-us2{ki}-me pu-us2{ki}-ra pu-us2{ki}-sze3 pu-us2{ki}-ta pu-usz-du10 pu-usz-ki-in pu-ut-sza-dar{ki} pu-ut-tu-li-um{ki} pu2 pu2-... pu2-a2-{u3}uz-ka pu2-a2-uz pu2-al pu2-an-na pu2-bi pu2-bu-... pu2-da-uz pu2-da-uz-ga pu2-esir2 pu2-lu-x-sar ...-pu2-pu2 pu2-pu2-lu2-masz-gan2{ki}-ke4-ne pu2-si4-mu pu2-si4-mu-ta pu2-si4(SZE3)-mu pu2-sza-la pu2-sze3 pu2-szu-i-ne pu2-szu-i-ne-ta pu2-szu-mu pu2-szu-NE-ta pu2-szu-numun pu2-ul3-la pu2-ur-im pu2-x PU3 pu3 pu3-{d}da-gan pu3-{d}en-lil2 pu3-{d}su4-u2-da PU3-a pu3-szu-dingir pu3-szu-ki-in ...-pu3-ta pu3-ta pu3-usz-ki-in pu3-usz-ki-in-sze3 PU3.SZA PU3.SZA-... PU3.SZA-{asz}asz7-gi4 PU3.SZA-{asz}asz7-gi5 PU3.SZA-{d}... PU3.SZA-{d}...-ta PU3.SZA-{d}{asz}asz7-gi4 PU3.SZA-{d}amar-{d}suen PU3.SZA-{d}asz3-gi5 PU3.SZA-{d}ba-ba6 PU3.SZA-{d}da PU3.SZA-{d}da-gan PU3.SZA-{d}da-gan-na PU3.SZA-{d}da-gan-ta PU3.SZA-{d}da-gan{an}{ki}-sze3 PU3.SZA-{d}da-gan{ki} PU3.SZA-{d}en-... PU3.SZA-{d}en-ki PU3.SZA-{d}en-lil2 PU3.SZA-{d}en-lil2-la2 PU3.SZA-{d}en-lil2-la2-ta PU3.SZA-{d}en-lil2-ta PU3.SZA-{d}en-lil2-x PU3.SZA-{d}EN-x PU3.SZA-{d}er3-ra PU3.SZA-{d}er3-ra-sze3 PU3.SZA-{d}erim4 PU3.SZA-{d}esz18-dar PU3.SZA-{d}GA2 PU3.SZA-{d}giri3-... PU3.SZA-{d}GISZxX PU3.SZA-{d}ha-ia3 PU3.SZA-{d}ha-mi PU3.SZA-{d}igi-x-su PU3.SZA-{d}inanna PU3.SZA-{d}inanna-ke4 PU3.SZA-{d}iszkur PU3.SZA-{d}iszkur-sze3 PU3.SZA-{d}iszkur-ta PU3.SZA-{d}lamma PU3.SZA-{d}li9-si4 PU3.SZA-{d}lulim PU3.SZA-{d}nansze PU3.SZA-{d}nin-gir2-su-ta PU3.SZA-{d}nin-kar-ke3 PU3.SZA-{d}nin-kar-ke3-dub-sar PU3.SZA-{d}nin-kar-ra-ak PU3.SZA-{d}nin-mar{ki} PU3.SZA-{d}nin-sun2 PU3.SZA-{d}nin-ti PU3.SZA-{d}nin-x PU3.SZA-{d}nin-x-... PU3.SZA-{d}nu-musz-da PU3.SZA-{d}pirig3 PU3.SZA-{d}sud3 PU3.SZA-{d}sud3-da PU3.SZA-{d}suen PU3.SZA-{d}suen-ka PU3.SZA-{d}suen-ka-sze3 PU3.SZA-{d}suen-ta PU3.SZA-{d}suh6 PU3.SZA-{d}szakkan PU3.SZA-{d}szakkan2 PU3.SZA-{d}szakkan2-sze3 PU3.SZA-{d}szara2 PU3.SZA-{d}szara2-ka-sze3 PU3.SZA-{d}szara2-sze3 PU3.SZA-{d}szu-{d}suen PU3.SZA-{d}szuba3 PU3.SZA-{d}szul PU3.SZA-{d}szul-gi PU3.SZA-{d}szul-gi-me PU3.SZA-{d}szul-gi-ta PU3.SZA-{d}szuszin PU3.SZA-{d}szuszin-ke4 PU3.SZA-{d}TAG-ta PU3.SZA-{d}tiszpak PU3.SZA-{d}u3-gur PU3.SZA-{d}utu PU3.SZA-{d}x PU3.SZA-{d}x-x PU3.SZA-{d}za-ga2-ri2 PU3.SZA-a PU3.SZA-a-a PU3.SZA-a-ba PU3.SZA-a-bi PU3.SZA-a-bi-ih PU3.SZA-a-bi2 PU3.SZA-a-ku-um PU3.SZA-a-ku-um-ta PU3.SZA-a-ku-um-ta2 PU3.SZA-a-kum PU3.SZA-a-kum-ta PU3.SZA-a-lu PU3.SZA-a-lum PU3.SZA-a-mi PU3.SZA-a-ni PU3.SZA-a-sur PU3.SZA-a-szu2-ki PU3.SZA-a-szur5 PU3.SZA-a-szur6 PU3.SZA-a2-bi2 PU3.SZA-ab-ba PU3.SZA-ab-ga PU3.SZA-ab-u2 PU3.SZA-am PU3.SZA-AN-amar-ta PU3.SZA-an-ne2 PU3.SZA-asz-gi4 PU3.SZA-asz7-gi4-x PU3.SZA-ba-ba-asz-gi5 PU3.SZA-ba-ba-az PU3.SZA-ba-du PU3.SZA-ba-ni PU3.SZA-bar-giri3 PU3.SZA-be-li2 PU3.SZA-bi-u2 PU3.SZA-da PU3.SZA-da-da PU3.SZA-da-gan PU3.SZA-da-gan-na PU3.SZA-da-gan-sze3 PU3.SZA-da-gan-ta PU3.SZA-da-gan{an} PU3.SZA-da-gan{ki} PU3.SZA-da-gin7 PU3.SZA-dingir PU3.SZA-dingir-szum PU3.SZA-du-du PU3.SZA-du11-a PU3.SZA-du11-ga PU3.SZA-dun-ne2 PU3.SZA-e-a PU3.SZA-e2-a PU3.SZA-e2-a-me PU3.SZA-e2-a-ta PU3.SZA-e2-gal PU3.SZA-e2-kur-ru PU3.SZA-e3 PU3.SZA-er11-ra PU3.SZA-er3-ra PU3.SZA-er3-ra-ta PU3.SZA-esz-dar PU3.SZA-esz18-dar PU3.SZA-esz18-dar-ke4 PU3.SZA-esz18-dar-ta PU3.SZA-ga PU3.SZA-ga-ar PU3.SZA-ga-ga PU3.SZA-ga-ga-ta PU3.SZA-ga-ga-u2 PU3.SZA-ga-x PU3.SZA-gar PU3.SZA-gi-na-ti PU3.SZA-gug PU3.SZA-ha-a-an-ni PU3.SZA-ha-a-an-x-sze3 PU3.SZA-ha-ia3 PU3.SZA-ha-ia3-hi-ir PU3.SZA-ha-ia3-ta PU3.SZA-ha-li PU3.SZA-ha-li2 PU3.SZA-ha-lum PU3.SZA-ha-mi PU3.SZA-hi-num2 PU3.SZA-i-szum PU3.SZA-i3-li2 PU3.SZA-i3-li2-me PU3.SZA-i3-li2-ta PU3.SZA-i3-szar PU3.SZA-i3-szum PU3.SZA-ig-mu PU3.SZA-im-a PU3.SZA-isz PU3.SZA-isz-... PU3.SZA-isz-...-du3 PU3.SZA-isz-{d}da-{ga}gan PU3.SZA-isz-{d}da-ga-an PU3.SZA-isz-{d}da-gan PU3.SZA-isz-{d}da-gan-na PU3.SZA-isz-{d}da-gan-sze3 PU3.SZA-isz-{d}da-gan-ta PU3.SZA-isz-{d}da-gan{ki} PU3.SZA-isz-{d}da-gan{ki}-sze3 PU3.SZA-isz-{d}da-gan{ki}-ta PU3.SZA-isz-{d}da:gan PU3.SZA-isz-{d}en-lil2 PU3.SZA-isz-{d}er3-ra PU3.SZA-isz-{d}esz18-dar PU3.SZA-isz-{d}suen PU3.SZA-isz-{d}szul-gi PU3.SZA-isz-da PU3.SZA-isz-da-{ga-an}gan PU3.SZA-isz-da-an-gan PU3.SZA-isz-da-gan PU3.SZA-isz-da-gan-na PU3.SZA-isz-da-gan{an} PU3.SZA-isz-da-gan{an}-na PU3.SZA-isz-da-gan{an}-sze3 PU3.SZA-isz-da-gan{an}{ki} PU3.SZA-isz-e2-a PU3.SZA-isz-esz18-dar PU3.SZA-isz-ga-ga PU3.SZA-isz-ha-li2-... PU3.SZA-isz-la-asz PU3.SZA-isz-sza-la-asz PU3.SZA-isz-x-da-ta PU3.SZA-isz:{d}da-gan PU3.SZA-isz:{d}da-gan-na PU3.SZA-KA PU3.SZA-ka PU3.SZA-ka-a PU3.SZA-ka-tar PU3.SZA-ki-na-a PU3.SZA-ku-bi2 PU3.SZA-ku-ku PU3.SZA-ku-la2 PU3.SZA-la-al PU3.SZA-la-as PU3.SZA-la-ba PU3.SZA-la-lum PU3.SZA-li PU3.SZA-lu-lu PU3.SZA-lu-ni PU3.SZA-lu5-lu5 PU3.SZA-lu5-lu5-ta PU3.SZA-lum PU3.SZA-ma PU3.SZA-ma-am3 PU3.SZA-ma-ba PU3.SZA-ma-ma PU3.SZA-ma-ma-kam PU3.SZA-ma-ma-sze3 PU3.SZA-ma-ma-ta PU3.SZA-mi-szar PU3.SZA-mur7-NI PU3.SZA-na-... PU3.SZA-na-a PU3.SZA-na-ab PU3.SZA-na-me PU3.SZA-na-ni PU3.SZA-ni PU3.SZA-ni-a PU3.SZA-ni-esz18-dar PU3.SZA-ni-szu PU3.SZA-nin-kar-ke3 PU3.SZA-pa-e3 PU3.SZA-ra PU3.SZA-ra-a-bi2 PU3.SZA-ra-bi PU3.SZA-ra-bi2 PU3.SZA-ra-ni PU3.SZA-ra-szi PU3.SZA-ri PU3.SZA-ri2-li2 PU3.SZA-rum PU3.SZA-s e-ra-asz PU3.SZA-si-mu-ut PU3.SZA-su2 PU3.SZA-sze3 PU3.SZA-szu PU3.SZA-szu-... PU3.SZA-szu-da PU3.SZA-szu-esz18-dar PU3.SZA-szu-ni PU3.SZA-szu-u2-da PU3.SZA-szu-x PU3.SZA-szu2-AN-x PU3.SZA-szuba PU3.SZA-szuba2 PU3.SZA-szuba3 PU3.SZA-szuba3-gin7 PU3.SZA-ta-isz-{d}da-gan PU3.SZA-tab-nu-um PU3.SZA-ti PU3.SZA-tu-tu PU3.SZA-u-a PU3.SZA-u-a-sze3 PU3.SZA-u2-gu-ur PU3.SZA-u2-sza PU3.SZA-u3 PU3.SZA-u3-gur PU3.SZA-u4-da PU3.SZA-ukken-ne PU3.SZA-um PU3.SZA-ur-lu5 PU3.SZA-we-er PU3.SZA-x PU3.SZA-x-... PU3.SZA-x-ka PU3.SZA-x-x PU3.SZA-za PU3.SZA-zu PU3.SZA(PU3) PU3.SZA(PU3)-isz-{d}da-gan qa qa2 qa2-ar-ni qa2-bi qa2-da-asz2-mi-esz18-dar qa2-da-szu-um qa2-qa2-ad qa2-qa2-da-ni-um qa2-qa2-da-ni-um-ta qa2-qa2-da-nu-um qa2-qa2-da-nu-um-ta ...-qa2-su2 qa2-su2-a-hum qa2-su2-dingir qa2-su2-dingir-um qa2-su2-x qa2-ti-is-su qa2-zu-dingir qa2-zu-dingir-um qar qar-da-a qar-da-hi-sze3 qar-di3-szu qar-dum qar-nu-um qar-num2 qar-ra-di3-li2 qar-szi-be-li2 qe2 qe2-reb qi2 qi2-bi2-ma qi2-il-pu-um qi4 qir qir(HA) qu qu2 qu2-ra-ad-... qu2-ra-ad-i3-li2 qu2-ra-ad-i3-li2-sze3 qu2-ra-ad-i3-li2-ta qu2-ra-di3-i3-li2 qu2-ra-di3-i3-li2-ra qu2-ra-du qu2-ra-du-tum qu2-ra-id-PAP qu2-ra-x qu3 qu3-ra-ad-i3-li2 qum qum2 qur qur-da-su qur-di3-{d}ba-za qur-di3-dingir qur-di3-lum qur-ra-ad-i3-li2 qur-ra-di3-i3-li2 qur-ra-du qur-ru-dam qur2 qur8 ...-ra RA ra ...-ra-... ra-... ...-ra-{d}nansze ra-a ra-a-bi ra-a-ta ra-a2-na ra-ab ra-ab-... ra-ab-hu-ti ra-ab-hu-ti-iz ra-ab-szi ra-ab2 ra-ad-... ra-ad-du-e ra-al-mah ra-am3 ra-AN ...-ra-an-ka ra-an-ne2 ra-ap-szi ra-asz ra-ba-il ra-ba-na ra-ba-tum ra-bi ...-ra-bi2 ra-bi2-{d}... ra-bi2-a ra-bi2-bi2 ra-bi2-dingir ra-bi2-dingir-ta ra-bi2-KA-x ra-bi2-ki ra-bi2-li2 ra-bi2-NE ra-bi2-s u2 ra-bi2-tim ra-bi2-um{ki} ra-bi2{ki} ra-bu-tum ...-ra-da ra-di ra-e2-sze3 ra-ga-mu ra-ga2 ra-gab2-um-{d}szul-gi ra-gaba ra-gaba-me ra-ha-u3 ra-hu-tum ...-ra-ka ...-ra-ka-x ra-ma-... ra-ma-asz ra-ma-asz-ra ra-na-ab-szum2-mu ...-ra-NE-x-ta ...-ra-ni ra-ni ra-ni-szu ra-ni-ta ra-nir ra-qa-szu-bu-um ra-ra ra-ra-bi ra-ra-dam ra-ra-de3 ra-ra-se-ge-sza ra-si-sze3 ra-sze3 ra-szi ra-szi-be-li2 ra-szi-be-li2-ta ra-szi-e2-mah ra-szi-sukkal-du-ta ra-szi-szi ra-szi{ki} ra-t um-bi ...-ra-ta ra-ta ...-ra-ti ra-ti ra-ti-bi ra-tum-a ra-UD ra-UD-DISZ-ba-ni ra-ur2 ra-us2-sa ...-ra-x ra-x ra-x-USZ ra-x-x ...-ra-zu ra-zu ra:am ra:asz2 ra(GU4) ra(KU) ra(LI) ra(NA) ra(UM) ...-ra2 ra2 ra2-a ra2-bi2-mu2-mu2 ra2-gaba ra2-gaba-da ra2-gaba-e ra2-gaba-e-ne-sze3 ra2-gaba-ka-sze3 ra2-gaba-ke4 ra2-gaba-me ra2-gaba-me-esz2 ra2-gaba-na ra2-gaba-ne ra2-gaba-ne-sze3 ra2-gaba-ni ra2-gaba-ni-e ra2-gaba-sze3 ra2-gaba-ta ra2-ra2 ra2:bi2 ra2(KASZ4) ra2(KASZ4)-gaba ...-re re ...-re-e re-em-ku re-esz-ba-ni re-i3-si-in re-mah ...-re-ne re-s e-lu-um re-s i-dingir re-s i-lum re-u-ka-kesz2-x ...-re-x re-zu re-zu-un-hu-in re(USZ) re(ZI) re2 re6 reb REC344 rex(HU) ...-ri RI ri RI-... ri-... ri-...-ba ...-ri-...-im ri-...-ni ri-a ri-a-... RI-a-na-sze3 ri-a-sze3 ri-a-x ri-am3 ...-ri-asz ri-ba ri-ba-a ri-ba-a-ka-ta ri-ba-a-ra ri-ba-a-ta ri-ba-at ri-ba-da-da ri-ba-ga-da ri-ba-ga-da-ib2-dim2 ri-ba-ga-da-ta ri-ba-ga-da-u2 ri-ba-ga-da-x-dim2-x ri-ba-ga-du ri-ba-tum ...-ri-bad3 ri-bi ri-bi-x ri-bi2-in ri-da ri-da-u3 ri-dam ri-DU RI-e RI-e-... ri-ga ri-ga-ba-da ri-ga-ni ri-gesz-{d}szakkan2-ta ri-gesz-dingir ri-gi-na ri-GIN2-si-mu-sza3 ri-ha ri-ha-ni-x ri-hu-ri{ki} ri-hu-ub ri-i3-is -dingir ri-ib ri-ib-hu-ti ri-ib-hu-ti-x ri-ib-szu ri-ib-um-ta ri-ig-mu-sza ri-ig-musz ri-im-{d}suen ri-im-{d}x-x ri-im-dingir ri-im-dingir-ta ri-im-esz18-dar ri-im-ga-ga ri-im-gag-ga ri-im-i3-li2 ri-is-AN ri-is -... ri-is -{d}en-lil2 ri-is -dingir ...-ri-isz ri-isz-be-li2 ri-isz-dingir ri-isz-esz18-dar ri-isz-tum ri-iz-dingir ri-ku-ga-da ri-ku5-ib2-ni-kur-gu4 ri-ma-nu-um ri-mi-... ri-mi-dingir ri-mi-dingir-ka-sze3 ri-mi-i3-lum ...-ri-mu ri-mu ri-mu-ki-mu-tar ri-mu-na ri-na-KAxX-me ri-NE ri-NE-... ri-NE-NE-da ri-ni-si-in ri-nu ...-ri-ri ri-ri ri-ri-ga ri-ri-ga-a-sze3 ri-ri-ga-am3 ri-ri-ga-bi ri-ri-ga-me ri-ri-ga-ne ri-ri-ga-sze3 ri-ri-ga-ta ri-ri-ge-de3 ri-ri-ta ...-ri-ru ri-ru-ha-ra ri-su2-u-sza ri-sze ...-ri-sze-a ri-sze-en6 ri-sze-i ri-sze3 ri-szi-in ri-szi-in-ta ...-ri-szu ri-tug2-ad-ta ri-U-szul-a ri-u2-u2 ...-ri-um ri-un-ba ri-x ri-x-i3-li2-ta ri-x-x ri-x-x-du3-ta ri-zi-dingir ri(PA) ...-ri{ki}-me ri2 ri2-... ri2-ad ri2-ba ri2-ba-a ri2-ba-a-ta ri2-ba-re ri2-ba-sa6-sa6 ri2-in-da-ni ri2-ma-nu-um ri2-ma-su ...-ri2-na ...-ri2-za ri8 rib rig2 rig2-ti-a-lum rig2(KAD4 rig5 ...-rig7 rig7 rig7-a rig7(PA rig8 rigx(MUNUS.HUB2.DU) rigx(PA.MUNUS.HUB2.DU) rim3 rim4 rim4(DU) rin rin2 ...-rin2-ni rinx(SZU+LAGAB) rix(HU) rix(HU)-ze2-dingir -ru ...-ru RU ru ru-... ...-ru-a ru-a ru-a-me ...-ru-a-sze3 ru-ba-ad ru-ba-at ru-ba-ti ru-ba-ti-a ru-ba-tum ru-ba-tum-ka ...-ru-da ru-dam ru-de3 ru-engur-ba-am3 ru-ga ru-ga-{d}nanna ru-gu2 ru-gu2-da-bi ru-gu2-dam ru-gu2-de3-am3 ru-gu3 ru-hu ru-ma ru-masz-na-ru-pa-x ru-mu-sza ru-na-ne ...-ru-ru ru-ru ...-ru-um ru-usz-dam ru-ze2-lum ru(SI) ru(SZA3) RU) ...-ru{ki} ...-ru{ki}-ke4-ne ...-ru2 ru2 ru2-a ru2(NI) ru6 rug rum s a s a-ba-at s a-ba-at-ma s a-bi2-im s a-bu-um s a-lim-tum s e s e-ASZ2-da-gan s e-eh-ru-um s e-eh-x s e-er-s e-ra-num2 s e-la-{d}iszkur s e-la-{d}iszkur-ta s e-la-a s e-la-da-ad s e-la-da-num2 s e-la-la s e-la-sze3 s e-la-szu s e-la-szu-ka s e-la-szu-sze3 s e-la-szu-ta s e-la2-szu s e-li-{d}iszkur s e-li-{d}sud3-da s e-li-{d}szul-gi s e-li-bur-ni-rum s e-li-da s e-li-usz-{d}da-gan s e-li2-{d}iszkur s e-li2-x s e-lu-lu s e-lu-ri-{d}da-gan s e-lu-um s e-lu-usz-... s e-lu-usz-{d}da-gan s e-lu-usz-{d}da-gan-ka s e-lu-usz-{d}da-gan-sze3 s e-lu-usz-{d}da-gan-ta s e-lu-usz-{d}szul-gi s e-lu-usz-da-ga-an s e-lu-usz-da-gan s e-lu-usz-da-gan-ta s e-lu-usz-du10 s e-lu-usz-kam s e-lu-usz2-{d}da-gan s e-pi2-ir s e-ra-am s e-ra-ARAD2-x s e-ra-ra s e-ri s e-ru-um s e-ru-um-sze3 s e2 s e2-la-szu s e2-li2-du10 s e2-lu-usz s e2-ra-at s i s i-{d}iszkur s i-a-la-szu s i-il-{d}iszkur s i-il-be-li2 s i-il-na s i-il-x-{d}iszkur s i-ip-ra-am s i-la-szu s i-li-{d}sud3-da s i-li2-{d}iszkur s i-li2-gesz s i-tum3-{d}iszkur s i2 s i2-bi-ti-im s i2-bi-tum s i2-il-{d}iszkur s i2-il-{d}iszkur-e s il s il-la2-a-ka3 s il2 s il2-la-szu s il2-la-szu-ta s il2-la-szu(MI) s ir s u s u-mi-id-dingir s u-s u-um s u2 s u2-hu-ti s u2-mi-da-dingir s u2-mi-id s u2-mi-id-dingir s u2-ur s u2-ur-ba-ti{ki}-me s u2-ur-ba-ti{ki}-sze3 s ur s ur2 s'i s'u s'um s'um-s'u ...-sa SA sa sa-... sa-a sa-a-bi sa-a-du8 sa-a-ka sa-a-num2 sa-a-sze3 sa-am-sa-tum sa-ar-tum sa-ba sa-bar sa-bar-a-ni sa-bar-ra sa-bar-ra-ke4-ne sa-bar-ra-me sa-bar-re sa-bi sa-bi-a-nu-um sa-bil-ka-sze3 sa-bil2-la sa-bu-ru-um{ki}-ta sa-bu-um sa-bu-um-ma sa-bu-um-ma-ka sa-bu-um-ma{ki} sa-bu-um-ma{ki}-me sa-bu-um-ma{ki}-me-esz2 sa-bu-um-me sa-bu-um-sze3 sa-bu-um-ta sa-bu-um{ki} sa-bu-um{ki}-... sa-bu-um{ki}-da sa-bu-um{ki}-ka sa-bu-um{ki}-ka-sze3 sa-bu-um{ki}-ke4 sa-bu-um{ki}-ma sa-bu-um{ki}-ma-ta sa-bu-um{ki}-me sa-bu-um{ki}-sze3 sa-bu-um{ki}-ta sa-bu-um{ki}-x sa-bu{ki} sa-da sa-da-a sa-du-a sa-du11-e sa-du8 sa-du8-a sa-du8-x-sze3 sa-DUB-dar sa-dur2 sa-dur2-a sa-dur2-ha-du sa-dur2-ra sa-dur2-ra-a sa-dur2-ra-ta sa-dur2-ra-uku2-nu-ti sa-dur2-ta sa-e3 sa-ga sa-gaz sa-gaz-ak sa-gaz-ak-asz sa-gaz-ak-sze3 sa-gaz-e sa-gaz-ke4 sa-gaz-mu sa-gaz-sze3 sa-gaz(GUL) sa-gi sa-gi4 sa-gi4-a sa-gi4-am3 sa-gi4-gi4-de3 sa-gir11-ra sa-gir11-ra-me-esz2 sa-gu sa-ha sa-hi-ra sa-hir-ra sa-hir-ra-me-esz2 sa-hu-ri2 sa-ka sa-kam sa-ke4 sa-kisal sa-kisal-me sa-kisal-sze3 sa-ku-da sa-KU-x sa-la-lu-ga sa-la-ta sa-la2-a sa-la2-za sa-lum-lum-ma sa-ma-tum sa-me sa-me-ra sa-mi-tum sa-pa sa-PAP-du sa-par4-sze3 sa-ra sa-ra-ak sa-ra-du-sze3 sa-ri2-lum-ma sa-ri2-lum-ta sa-sa sa-sa-da sa-sa-tur sa-sal sa-si sa-si-szu-dim2-ma sa-su4{sar} sa-sze3 sa-sze3-he2-du-sze3 sa-szi ...-sa-ta sa-ta sa-ta-am3 sa-tam-e2-e2-ki-du10 sa-udu sa-x sa-x-sa sa-x{ki} sa-zi-un-x sa10 sa10-a sa10-a-(x) sa10-a-asz sa10-a-ba sa10-a-bi sa10-a-de3 sa10-a-ke4 sa10-a-me sa10-a-ni sa10-a-sze3 sa10-am3 sa10-am3-bi sa10-am3-ma-ni sa10-asz sa10-ba-ni sa10-bi sa10-bi-sze3 sa10-bu-sza sa10-de3 sa10-ma sa10-ma-ka sa10-ma-ni sa10-ma-ni-sze3 sa10-me sa10-ni sa10-ni-sze3 sa10-sa10 sa10-sa10-de3 sa10-sa10-e-de3 sa10-su sa10-sze3 sa10(GAZ) sa10(GAZ)-a sa12 sa12-du5 sa12-du5-ka sa12-du5-ka-ke4 sa12-du5-ke4 sa12-du5-ke4-ne sa12-du5-ke4-ne-ta sa12-du5-mah sa12-du5-me sa12-du5-ra sa12-du5-sze3 sa12-du5-ta sa12-rig7 sa12-rig7-{d}ba-ba6 sa12-rig7-a-ni sa12-rig7-ge2-ne sa12-rig7-sze3 sa12-rig7{ki} sa12-rig7{ki}-sze3 sa12-rigx(PA.MUNUS.HUB2.DU) sa12-ti-um sa12-ti-um-e sa12-ti-um-ma-bi sa12-ti-um-ta sa2 ...-sa2-a sa2-a sa2-a-am3 sa2-a-bi sa2-a-bi-tum-ta sa2-ah-ha sa2-ba sa2-bi2-tum sa2-du11 sa2-du11-... sa2-du11-{d}... sa2-du11-a sa2-du11-a-ni sa2-du11-e sa2-du11-ga sa2-du11-ga-da sa2-du11-ga-ni sa2-du11-ga-ta sa2-du11-ge sa2-du11-kam sa2-du11-ke4-ne sa2-du11-me sa2-du11-sze3 sa2-du11-ta sa2-e-da-bi sa2-ge6 sa2-pa-sze3 sa2-sa2-a sa2-sa2-e-da sa2-sa2-sze3 sa2-si2-ta sa2-ur2 sa2(KI) sa2(KI)-du11 sa3 sa3-bi2-tum sa3-ki(ZI)-ka3-am ...-sa3-si2 sa3-si2 sa3-si2-gi4 sa3-si2-ka sa3-si2-na sa3-si2-ra sa3-si2-sze3 sa3-si2-ta sa3-si2-x-tum sa3-su2-um sa3-su3 sa3-szum sa4 ...-sa6 sa6 ...-sa6-... sa6-... sa6-a sa6-a-ga sa6-a-ga-sze3 sa6-a-mu sa6-a-ra sa6-an-zu sa6-da sa6-da-a sa6-da-mu sa6-da-szu-x sa6-da-ta sa6-dingir-zu sa6-du3 sa6-du3-a sa6-du3-a-ta sa6-e2 sa6-e2-ta ...-sa6-ga sa6-ga sa6-ga-a sa6-ga-bi sa6-ga-dar-ra sa6-ga-du10 sa6-ga-im-ta-e3 sa6-ga-ke4 sa6-ga-mu sa6-ga-ni sa6-ga-ni-ta sa6-ga-ni-x sa6-ga-ni2-ge sa6-ga-sa6-ga ...-sa6-ga-sze3 sa6-ga-sze3 ...-sa6-ga-ta sa6-ga-tur sa6-ga-tur-ta sa6-ga-x sa6-gag-a-ta ...-sa6-ge sa6-ge-de3 ...-sa6-i3-zu sa6-i3-zu ...-sa6-in-zu sa6-KA-an-zu sa6-mu ...-sa6-sa6 sa6-sa6 sa6-sa6-ga sa6-sa6-ga-sze3 sa6-sa6-ga-ta sa6-sa6-me sa6-sa6-mu ...-sa6-sa6-ta sa6-sa6-ta sa6-sa6-x ...-sa6-ta sa6-tur-ta sa6-ur2-ra-ka-a-tum2 sa6-x sa6-x-(x) sa6-za sa6(MUNUS sa6(NE) sab ...-sag sag sag-... sag-(x)-da sag-{d}... sag-{d}ba-ba6 sag-{d}ba-ba6-... sag-{d}ba-ba6-eb2-gu-ul sag-{d}ba-ba6-tuku sag-{d}ba-ba6-x sag-{d}ba-ba6-zu sag-{d}en-lil2 sag-{d}en-lil2-la2 sag-{d}en-lil2-la2-ta sag-{d}en-lil2-ta sag-{d}gu-la sag-{d}inanna sag-{d}nanna sag-{d}nanna-ba sag-{d}nanna-i3-zu sag-{d}nanna-ke4 sag-{d}nanna-tuku sag-{d}nanna-zu sag-{d}nanna-zu-sze3 sag-{d}nanna-zu-ta sag-{d}utu-zu sag-{d}x sag-{gesz}erin-gaba-ta sag-a sag-a-ne sag-ak sag-an sag-an-dul3 sag-ansze sag-apin sag-apin-ka sag-apin-me sag-apin-na sag-apin-ta sag-asz sag-asz-bi sag-asz-me sag-ba sag-ba-ki-ag2 sag-ba-ni-ta sag-ba-ra-e11-de3 sag-BAD sag-bar-sa6 sag-bi sag-bi-sze3 sag-bur-ki-... sag-da-alim sag-da-du8 sag-da-ka sag-da-na sag-da-na-ka sag-da-na-ke4 sag-da-na-sze3 sag-da-na-ta sag-da-na-x sag-da-na{ki} sag-da-na{ki}-ka sag-da-na{ki}-sze3 sag-da-na{ki}-ta sag-da-x sag-dingir sag-dingir-hub2 sag-dingir-ta sag-du sag-du-bi sag-du-bi-sze3 sag-du-e sag-du10-ta sag-du3 sag-du3-a sag-du3-du sag-du3-du-sze3 sag-du3-inim-ma-dingir sag-du3-lal3-ha sag-du3-sze3 sag-du3-ta sag-du5 sag-du7 sag-du7-sze3 sag-du7-ta sag-dub sag-dub-ba sag-dub-ba-ne sag-dub-ke4-ne sag-dub-sze3 sag-dumu-nu-szub sag-e sag-e-ki-ag2 sag-e3 sag-e3-ba sag-erim2-bi sag-erin-du8-a-sze3 sag-es3-sa2-ag2 sag-esz18-dar sag-ga2 sag-ga2-... sag-ga2-ke4 sag-ga2-na sag-ga2-ni sag-ga2-nigin2-na sag-ga2-ra-a sag-ga2-sze3 sag-gal2 sag-gal2-la sag-gal2-la-ta sag-GAN sag-gaz-sze3 sag-ge6 sag-gesz sag-gesz-sze3 sag-gi sag-gin7-na sag-giri17-mud sag-gu4 sag-gu4-gesz sag-gu4-gesz-sze3 sag-gu4-sze3 sag-gu7 sag-gul sag-gur-ra sag-he-gal2 sag-il2 ...-sag-il2-la sag-il2-x-x ...-sag-imin sag-ka sag-kal-la sag-kal-la-mu sag-kam sag-kesz2 sag-kesz2-a sag-kesz2-ha-a-x sag-kesz2-ta sag-ki sag-ki-a-ni sag-ki-he-gal2 sag-ki-hur sag-ki-ni sag-ki-sa6 sag-ki-u4-na sag-KU sag-KU-DISZ sag-KU-nu-ru sag-ku3-ga sag-ku5 sag-ku5-a-na-sze3 sag-ku5-ta sag-ku5-us2 sag-kul sag-kul-bi sag-kul-sze3 sag-kur-ta sag-kur2 sag-la-x sag-la2 sag-la2-sal sag-LAGAB-GIN2 sag-lu-ba sag-lugal sag-lugal-e-zu sag-lul-bi sag-lum sag-mah sag-masz sag-me sag-munus sag-munus-am3 sag-munus-me sag-NE sag-NI-la-ad sag-nig2 sag-nig2-ga2-ra sag-nig2-gar-ra sag-nig2-gar-ra-kam sag-nig2-gur11 sag-nig2-gur11-am3 sag-nig2-gur11-bi sag-nig2-gur11-e sag-nig2-gur11-kam sag-nig2-gur11-ra sag-nig2-gur11-ra-ba sag-nig2-gur11-ra-e sag-nig2-gur11-ra-kam sag-nig2-gur11-ra-kam-ta sag-nig2-gur11-ra-ke4 sag-nig2-gur11-ra-sze3 sag-nig2-gur11-ra-ta sag-nig2-gur11-ra-x sag-nig2-gur11:ra ...-sag-nin-e-zu sag-nin-e-zu sag-nin-e-zu-ka-me sag-nin-e-zu(KAR2) sag-nin-kalam sag-nin-ug3 sag-nin-x-ba sag-nin-x-zu sag-nita sag-nita-am3 sag-nita-me sag-nita2 sag-nu-ub-ba sag-nu-x-ta sag-nu2 sag-PA-ka-a-sze3 sag-ra-bi sag-ri-a sag-sag3-ga sag-se3-ga-asz sag-se3-ga-sze3 sag-sila3-x sag-su3 sag-sur sag-sze sag-sze-ka-bi sag-sze3 sag-szu4 sag-szum2 ...-sag-ta sag-ta sag-ta-gur10-a sag-ta-ku-ru sag-ta-zi sag-tag sag-tag-ga sag-te-na sag-te-na-sze3 sag-te-na-ta sag-te-na{ki}-ka sag-te-na{ki}-ka-ta sag-te-na{ki}-sze3 sag-te-na{ki}-ta sag-TExX-na-ma sag-tuku sag-tukur2 sag-u2 sag-u2-gu sag-u4-sakar sag-u8-sze3 sag-ub sag-ub-ba sag-ub-ba-ka sag-ub3{ki} sag-ub3{ki}-a-hu-a-ta sag-ub3{ki}-ke4 sag-ub3{ki}-me sag-ub3{ki}-sze3 sag-ub3{ki}-ta sag-ub5{ki} sag-udu sag-uh sag-um sag-ur-sag-bi sag-ur4 sag-us2 sag-x sag-x-... sag-x-du sag-x-gid2-da sag-x-x sag-zi sag-zu-sze3 sag-zu-zu sag(DA) sag(DUL3) sag(KA) sag(KA)-kesz2 sag(KA)-kul sag11 sag2 sag3 sag3-de3 sag3-ga sag3-ga-bi sag3-ga-ka sag3-ga-sze3 sag3-ga2-ni sag3-ke4-de3 sag5 sag5-ga2 sag5-ga2-de3 ...-saga saga saga-... saga-(x) saga-a saga-an-al-tum-sze3 saga-ba-ni saga-ba-saga saga-bi saga-bi-kam saga-da saga-de3 saga-ka saga-ka-sze3 saga-kal saga-kam saga-ke4 saga-me saga-ni-x saga-s'u saga-sze3 ...-saga-ta saga-ta saga-tab-ba saga-tab-ba-x saga-tur saga-tur-ta saga-us2 saga(GUR) saga(IGI) saga(PI) saga{ga} sagdu sagdu-bi sagi sagi-a sagi-a-bi sagi-bi sagi-da sagi-e sagi-e-ne sagi-gal sagi-ka sagi-me sagi-ne sagi-ne-sze3 sagi-ra sagi-sze3 sagi-ta sagi(SILA3 sagi(SILA3-GAB) sagi(SILA3-SZE3-GAB) sagi(SZU sagi(SZU-SILA3-GAB) sagszu sagx(KWU509) sagx(SZE.KIN) SAGxNI SAGxNI-bi SAGxSIG7 sahar sahar-...-me-bi sahar-a sahar-ba sahar-bi sahar-dub sahar-dub-ba sahar-dub-ba-a sahar-dub-ba-sze3 sahar-dub-ba-ta sahar-dub-da sahar-e-si{ki}-ta sahar-i3-sa6 sahar-IL2 sahar-ki-ti sahar-ne sahar-ne-ka sahar-ra sahar-ra-ka sahar-ra-me sahar-ra-sze3 sahar-ra-ta sahar-ra(UM) sahar-sur-ra sahar-sur-ra-ta sahar-sur-ta sahar-sze3 sahar-ta sahar-u2 sahar-u2-ba sahar-u2-u2 sahar-u2-u2-ka sahar-u2-u2-sze3 sahar-u2-u2-ta sahar-u2-u2{ki} sahar-u2-u2{ki}-ka-sze3 sahar-u2-u2{ki}-sze3 sahar-x sahar-zi-ga sahar-zi-zi sahar-zu{ki}-sze3 sahar{ki} sahar{ki}-a sahar{ki}-HAR-{gesz}szinig{ki}-ka-sze3 sahar{ki}-HAR-szinig{ki}-sze3 sahar{ki}-sze3 sahar{ki}-ta sakar sakar-sze3 sal SAL sal-hu-ba ...-sal-la sal-la sal-la-a sal-la-asz sal-la-ka sal-la-mu sal-la-NE-wi{ki} sal-la-sze3 sal-la-x-x-x sal-la{ki} sal-la{ki}-ta sal-le sal-le-sa6 sal-le-te-x sal-lu-asz sal-mah sal-sal sal{al}-hu-ba sal{al}-mah sal{al}-mah-ta sal4 sal4-... sal4-de2-ta sal4-ka sal4-la sal4-la-a-ke4 sal4-la-an-ta sal4-la-asz sal4-la-bi sal4-la-ka sal4-la-ka-sze3 sal4-la-ke4 sal4-la-la sal4-la-sze3 sal4-la-ta sal4-la{ki} sal4-la{ki}-asz sal4-la{ki}-ka sal4-la{ki}-ke4 sal4-la{ki}-sze3 sal4-la{ki}-ta sal4-su-ka ...-sal4-ta sal4(PAP) sal4{ki} sal4{ki}-ka sal4{ki}-ke4 sal4{ki}-sze3 saman2 saman3 saman3(SZE saman4 saman4-na samanx(BU.NUN.SZE.SZE3) samanx(SUD.NUN.SZE.SZE3) sanga sanga-{d}dumu-zi sanga-{d}ga2-tum3-du10-ta sanga-banda3 sanga-banda3{da}-NE-a sanga-bi-ta sanga-esz18-dar sanga-gar sanga-gar-ka sanga-ka sanga-kam sanga-kam-a sanga-ke4 sanga-ke4-ne sanga-lu5 sanga-me sanga-me-esz2 sanga-ne sanga-ne-ka sanga-ne-sze3 sanga-ne-ta sanga-NI-e sanga-pa-du3-sze3 sanga-ra sanga-saga sanga-sze3 sanga-sze3(TUG2) sanga-ta sanga2 sanga4 ...-sar SAR sar sar-... sar-a sar-a-ba sar-a-ta sar-am3 sar-ba ...-sar-bar-ra sar-bar-sze3 sar-bi SAR-bi-sze3 sar-bi-sze3 sar-da sar-dam sar-de3 sar-e sar-gaz sar-gu-la sar-gul SAR-ka sar-ka sar-kam sar-ke4-ne-ta sar-ki-x-sze3 ...-sar-la-du3 sar-libir sar-me sar-mu-sze3 sar-NI-id sar-NI-sze3 sar-NIG2 sar-ra sar-ra-ba sar-ra-ka sar-ra-ka-sze3 sar-ra-ke4 sar-ra-kum sar-ra-ne sar-ra-sze3 ...-sar-re sar-re-dam sar-re-de3 sar-sar SAR-SAR-bi sar-sar-e sar-sar-ra sar-sar-re sar-sze3 sar-SZUL-AB sar-ta sar-tab-...-szu2-gu4-sze3 sar-ti sar-tug2-in sar(SZE) sar{ki} sax(NINDA2x(SZE.2(ASZ))) sax(NINDA2xAN) se se-ge-de3 se-ge-esz-a-sa2-me se-ge-re-esz{ki} se-ge2-de3 se-ge4 se-ge4-da se-ge4-da-sze3 se-ge4-dam se-ge4-de3 se-ge4-e se-ge5 se-ge5-dam se-ge5-de3 se-ge6-de3 se-li se-se-ge4-de3 se11 se11-se11 se11-se11-da se11-se11-hu-um se2 se3 se3-a se3-de3 se3-de3-lum ...-se3-ga se3-ga se3-ga-bi se3-ga-sze3 ...-se3-ga-ta se3-ge se3-ge-de3 se3-ge2-de3 se3-ge4-dam se3-ge4-de3 ses ses-... ses-da-da ses-da-gu7 ses-da-gu7-sze3 ses-da-gu7-ta ses-da-ku3 ses-da-x ses-da(A2)-gu7-sze3 ses-ku3-gu7 ses-ta-gu7 ...-si SI si ...-si-... si-... si-...-um SI-A si-a SI-A-... SI-A-a SI-A-a-mu SI-A-a-sze3 SI-A-a-ta SI-A-a-ta-am3 SI-A-a-ti SI-A-AN SI-A-gaba-ga SI-A-tum SI-A-um si-AB si-al-la si-AN-e-ta si-ba-am si-BAD-ta-x si-bar si-bi si-bi-ir si-bi-u5 si-bil-i-x si-bu-ru-um si-bu-ru-um{ki} si-bu-tum si-bu-um si-bu-um-sze3 si-da si-da-mu-gi-na si-da-ra-a-ti si-dam si-dan-na-ad si-dar-ki-szu si-de3 si-de3-e si-DI si-di3-in-ru-bu-um{ki}-me si-du3 si-du3-a si-du3-e si-du3-ke4 si-du3-me si-du3-ta si-du3(NI)-me si-du8-du-ma ...-si-du8-x-... si-e si-e3 si-e3-a si-e3-bi si-e3-gur si-e3(UD) si-en-nam ...-si-ga si-ga si-ga-a si-ga-a-asz si-ga-a-bi si-ga-an{ki} si-ga-asz si-ga-bi si-ga-ke4-ne si-ga-me si-ga-sze3 si-ga-ta si-ga-um si-gal si-gar si-gar-edin-na si-gar-kalam-ma si-gar-la2 si-ge-de3 si-gesz-dabx(U8) si-gir-ra si-gu2 si-gu4 si-gu7 si-gu7-gi-iri-sag si-ha-lu-ul si-ha-ra si-i3-de3 si-i3-ga si-i3-li2 si-i3-tum si-i3-tum-ma-ka si-i3-tum-sze3 si-i3-tum-ta si-ib-szu-KID si-ig si-ig-da si-ig-da-ke4 si-ig-dum si-ig-dum-ba si-ig-ga si-ig-gar si-ig-ri2-isz{ki} si-il-la si-il6-la si-il8-la si-im si-im-... si-im-da si-im-da-{d}nin-gir2-su si-im-da-ni si-im-du3(NI) si-im-hu-li2 si-im-mu si-im-su-ha-sze-er si-im-su3 si-im-ti-ip-ha-sze-er si-im-ti-ta si-in-gi4-ka-ta si-in-si-da-ak si-ir-du-ki si-isz-ga-la si-KA si-ki-giri3-ki-BAD si-la si-la-a si-la-kum si-la-lu-ga-num2 si-la2-mah si-lim-ma si-lu-a si-ma si-ma-... si-ma-{nu}num2{ki} si-ma-{nu}num2{um}{ki} si-ma-{um}num2{ki} si-ma-a-num2{ki} si-ma-at-... si-ma-nu-um si-ma-nu-um{ki} si-ma-num2 si-ma-num2-ki si-ma-num2-ma{ki} si-ma-num2{ki} si-ma-num2{ki}-a si-ma-num2{ki}-e si-ma-num2{ki}-ta si-ma-num2{nu-um}{ki} si-ma-num2{um}{ki} si-ma:num2{ki} si-masz-kum{ki} si-masz-kum{ki}-ta si-me si-me2-de3 si-mu si-mu-a si-mu-bu-ru-um{ki} si-mu-kal si-mu-ru si-mu-ru-min{ki} si-mu-ru-um si-mu-ru-um-ki si-mu-ru-um-ma{ki} si-mu-ru-um-um{ki} si-mu-ru-um{ki} si-mu-ru-um{ki}-ma si-mu-ru-um{ki}-me si-mu-ru-um{ki}-ta si-mu-ru(SZA3)-um{ki} si-mu-ru{ki} si-mu-ru{ki}-ta si-mu-ru{ki}-um si-mu-rum si-mu-rum{ki} si-mu-rum{um}{ki} si-mu-si-ru-um-ru-um{ki} si-mu-szi-ru-um{ki} si-mu-ta si-mu-u2-ru-um{ki} si-mu-ur-ru-um si-mu-ur-ru-um{ki} si-mu-ur-x si-mu-ur4 si-mu-ur4-ru-um si-mu-ur4-ru-um{ki} si-mu-ur4-ru{ki} si-mu-ur4-um si-mu-ur4-um{ki} si-mu-ur4:ru-um{ki} si-mu-ur4{ki} si-mu-ut si-mu(NI)-ru-um{ki} si-mu2 si-mun-mun si-munu4 ...-si-na si-na si-na-ti si-na(KI)-ta si-nam si-NE si-NE-e si-ne-e si-NE-e-ta si-NE-e(SI) si-NI si-NI-ru-um{ki} si-NI-x si-PI-it si-pi2-ir-ka3 si-ra-a si-ra-bi2-at si-ra-su si-ra-su2 si-ri si-ri-ke4-ru si-ri-sza si-ri-ta si-ri{ki}-me si-ru ...-si-sa2 si-sa2 si-sa2-{d}e-gar si-sa2-a si-sa2-bi si-sa2-bi-ta si-sa2-ka si-sa2-sze3 si-sa2-ta si-sa2-x si-si si-su si-su-ha-lu-sze3 si-sze3 ...-si-ta si-ta si-ta-li si-tag si-ti-in-ru-bu-um{ki}-me si-ti-ir-sza{ki} si-tum si-tum-bi si-tum-e si-u3{ki}-me si-u3{ki}-sze3 si-u3{ki}-ta si-ub-tum si-UD-NE si-um si-um-mi{ki} si-um-mu ...-si-um{ki} si-um{ki}-me si-um{ki}-sze3 si-x si-x-... si-x-x-a-mu-ta si-za-an-sa6 si-zi-x si:i3:tum si:in si:mu si:mu-ru-um{ki} SI(BA) SI(BA)-A-a-ta SI) SI@s si2 si2-im-ti-da si2-im-tum si2-im-tum-da-a-gu-la-ta si2-im-tum-ma si2-im-tum-sze3 si2-li2-li2-tum si2-mat-i3-li2 si2-mi-tum si2-mu-dar si2-mu-dar-a-x si2-mu-dar-sze3 si2-mu-dar{ki} si2-mu-dar{ki}-ka si2-mu-dar{ki}-me si2-mu-dar{ki}-sze3 si2-mu-dar{ki}-ta si2-si2 si2-si2-gu4-da-ni si2-si2-ha-ba-ti si2-si2-ik si2-si2-munus si2-si2-ni si2-si2-nita2 si2-si2-ta si2-si2(GI) si2(GI) ...-si4 si4 si4-gu4 si4-si4-gi-di ...-si4-ta si4(SZE3) si4(SZE3)-da-ra-a-ti sig sig-ba sig-ga sig-ga-ka sig-ga-ta sig-mu sig-nim sig-ta sig-zi-me sig(ERIM) sig15 sig15-asz sig15-bi sig15-ga sig15-ga-ba sig15-ka sig15-me sig15-sze3 sig15-ta sig17 SIG2) sig4 sig4-... sig4-...-x sig4-{gesz}... sig4-{gesz}i3 sig4-{gesz}i3-...-gar sig4-{gesz}i3-{ga2}gar sig4-{gesz}i3-ga2-ra sig4-{gesz}i3-gar sig4-{gesz}i3-gesz-szub-ba-gar sig4-{gesz}i3-gesz-szub-ga2-ra sig4-{gesz}i3-szu-ba sig4-{gesz}i3-szub sig4-{gesz}i3-szub-... sig4-{gesz}i3-szub-{ga2}gal2 sig4-{gesz}i3-szub-{ga2}gal2-la sig4-{gesz}i3-szub-{ga2}gar sig4-{gesz}i3-szub-{ga2}gar-ra sig4-{gesz}i3-szub-{ga2}gar-ta sig4-{gesz}i3-szub-ba sig4-{gesz}i3-szub-ba-... sig4-{gesz}i3-szub-ba-{ga2}gal2-la sig4-{gesz}i3-szub-ba-{ga2}gar sig4-{gesz}i3-szub-ba-{ga2}gar-ra sig4-{gesz}i3-szub-ba-{ga2}gar-ta sig4-{gesz}i3-szub-ba-a-gar sig4-{gesz}i3-szub-ba-ba-{ga2}gar sig4-{gesz}i3-szub-ba-ga-ra sig4-{gesz}i3-szub-ba-ga2 sig4-{gesz}i3-szub-ba-ga2-a-ra sig4-{gesz}i3-szub-ba-ga2-ar sig4-{gesz}i3-szub-ba-ga2-ga2-de3 sig4-{gesz}i3-szub-ba-ga2-gal2 sig4-{gesz}i3-szub-ba-ga2-la-ta sig4-{gesz}i3-szub-ba-ga2-ra sig4-{gesz}i3-szub-ba-ga2-ra-gar sig4-{gesz}i3-szub-ba-ga2-ra-sze3 sig4-{gesz}i3-szub-ba-ga2-ra-ta sig4-{gesz}i3-szub-ba-ga2-ta sig4-{gesz}i3-szub-ba-gal2 sig4-{gesz}i3-szub-ba-gal2-la sig4-{gesz}i3-szub-ba-gal2-la-asz sig4-{gesz}i3-szub-ba-gal2-la-ta sig4-{gesz}i3-szub-ba-gal2-ra sig4-{gesz}i3-szub-ba-gar sig4-{gesz}i3-szub-ba-gar-ra sig4-{gesz}i3-szub-ba-gar-ra-ta sig4-{gesz}i3-szub-ba-gar-sze3 sig4-{gesz}i3-szub-ba-gar-ta sig4-{gesz}i3-szub-ba-gar{ga2}-ra sig4-{gesz}i3-szub-ba-x-(x) sig4-{gesz}i3-szub-ga2 sig4-{gesz}i3-szub-ga2-a sig4-{gesz}i3-szub-ga2-la sig4-{gesz}i3-szub-ga2-la-sze3 sig4-{gesz}i3-szub-ga2-ra sig4-{gesz}i3-szub-ga2-ra-asz sig4-{gesz}i3-szub-ga2-ra-gal2-la sig4-{gesz}i3-szub-ga2-ra-ta sig4-{gesz}i3-szub-ga2-ta sig4-{gesz}i3-szub-ga2-x sig4-{gesz}i3-szub-gal2 sig4-{gesz}i3-szub-gal2-la sig4-{gesz}i3-szub-gal2-la-asz sig4-{gesz}i3-szub-gar sig4-{gesz}i3-szub-gar-ra sig4-{gesz}i3-szub-gar-sze3 sig4-{gesz}i3-szub-ta sig4-{gesz}i3-szub-x-x sig4-{gesz}i3-szub:ba sig4-{gesz}i3-szub:ba-gar sig4-{gesz}i3-szub(U3)-ba-ga2-ra-ta sig4-{gesz}szub-ba-ga2-ra sig4-{gesz}szub-ba-gal2-la-ta sig4-{gesz}szub-ba-gar-ra sig4-{gesz}szub-gar sig4-{gesz}szub-i3-ga2-ba sig4-{gesz}u3 sig4-{gesz}u3-szub sig4-{gesz}u3-szub-ba sig4-{gesz}u3-szub-ba-{ga2}gar sig4-{gesz}u3-szub-ba-ga2-ra sig4-{gesz}u3-szub-ba-gal2 sig4-{gesz}u3-szub-ba-gal2-la-a sig4-{gesz}u3-szub-ba-gal2-la-ta sig4-{gesz}u3-szub-ba-gar sig4-{gesz}u3-szub-ba-gar-ra sig4-{gesz}u3-szub-ga2 sig4-{gesz}u3-szub-gar sig4-a sig4-a-ka sig4-a-sze3 sig4-ag2-de3 sig4-ag2-e-da sig4-ag2-e-dam sig4-ansze sig4-ansze-sze3 sig4-ba-gar-ra sig4-ba-gar-ta sig4-bi sig4-da sig4-du8 sig4-du8-a-sze3 sig4-du8-de3 sig4-e-ka sig4-ga sig4-ga-a sig4-ga-ka sig4-ga-sze3 sig4-ga-ta sig4-gar-x sig4-ge sig4-ge-sa6 sig4-gesz sig4-gesz-ga2-ra sig4-gi4-gi4-dam sig4-gi4-gi4-de3 sig4-i3-gesz sig4-i3-gesz-szub-ba sig4-i3-gesz-szub-gar sig4-i3-szub-ba-ga2-ra sig4-i3-szub-ba-gar sig4-i3-szub-ga2-ra sig4-i3-szub-gar sig4-IL2 sig4-ka sig4-ki-du10 sig4-mu2-a sig4-nam-tar-ra sig4-saga-ta sig4-sig4 sig4-sig4-ga-ka sig4-su-su sig4-su-su-da sig4-su-su-dam sig4-su-su-de3 sig4-sze3 sig4-sze3-ba-gar sig4-sze3-ba-gar-ra sig4-szid-da sig4-szu sig4-szub-ba-ga2-ra sig4-szub-ba-gar-ra sig4-szub-gar-ra sig4-szum2-mu-dam sig4-ta sig4-u3-gar-ra-sze3 sig4-u3-szub-ba-ga2 sig4-u3-szub-ba-ga2-ra sig4-u3-szub-ba-ga2-ra-ta sig4-u3-szub-ba-ga2-ra2 sig4-u3-szub-ba-gar sig4-u3-szub-ba-gar-ra sig4-u3-szub-ba-gar-ta sig4-x-... sig4-x-x sig4-zi sig4-zi-me sig4:gesz sig4:gesz-ba-ga2-ra sig4(KWU354) sig4(KWU354)-bi sig4(LUM) sig4(LUM)-nam-tar-ra ...-SIG7 SIG7 sig7 SIG7-... SIG7-a SIG7-a-e-ne SIG7-a-ka SIG7-a-me SIG7-a-me-esz2 SIG7-a-mu SIG7-a-ne SIG7-a-ne-sze3 SIG7-a-ra SIG7-a-sze3 SIG7-a-ta SIG7-banda3{da} ...-SIG7-bar SIG7-da SIG7-e-da sig7-ga-gin7 SIG7-ga2 SIG7-gal SIG7-gibil SIG7-LAGAB SIG7-LAGAB-e SIG7-LAGAB-e-ne-ta SIG7-LAGAB-me SIG7-LAGAB-ne-ta SIG7-LAGAB-sze3 SIG7-LAGAB-sze3(TUG2) SIG7-LAGAB-ta SIG7-LAGAB(SZE3) SIG7-PAP SIG7-SIG7 SIG7-sza-ar-ma-ti SIG7-SZE3 SIG7-sze3 siki siki-... siki-...-a siki-{d}nin-a-zu siki-a siki-ad2-gul siki-ba siki-ba-a siki-ba-bi siki-ba-e siki-ba-ke4 siki-ba-me siki-ba-mu siki-ba-sze3 siki-ba-ta siki-bi siki-da siki-da-ki-ag2 siki-GI siki-gi siki-IL2 siki-ka siki-ka-tab siki-kur-ra siki-me siki-ni siki-sa6 siki-su13 siki-su13-sze3 siki-sze3 siki-ta siki-tur-tur siki-ud5 siki-ud5-bi siki-ud5-da siki-ud5-ka siki-ud5-sze3 siki-udu siki(SZE3) sikil sikil-ba-x-... sikil-de3 sikil-la sikil-sikil sikil-sze3 sila sila-a sila-luh sila-luh-ta sila-si-ig sila-ta sila3 SILA3 sila3-... sila3-{d}szul-pa-e3 sila3-a sila3-am3 sila3-banda3 sila3-banda3{da} sila3-bi sila3-da sila3-da-ta sila3-gal sila3-gin7 sila3-kam sila3-ku-du3 sila3-mu sila3-ri-x-x sila3-sze3 sila3-ta sila3-ta-am3 sila3-ta-asz sila3-um sila3(PAP) sila3(PAP)-sze3 sila4 sila4-{d}szara2 sila4-a-ni sila4-bi sila4-ga sila4-ki-ag2 sila4-ki-ag2-mu sila4-mu sila4-mu-ke4 sila4-mu-ta sila4-ne sila4-nita sila4-nita2 sila4-pa-e3 sila4-sa6-ga-ta sila4-si-a sila4-sila4 sila4-sze3 sila4-szu-an-gu2 sila4-ta sila4-tur sila4-tur-e sila4-x sila4(GIN2) sila4{ki}-ka silig silim silim-dingir silim-ma silim-ma-... silim-mi ...-silim-mu silim-mu silim{si-lim}-ma sim sim-da simug simug-bi simug-e simug-e-ne simug-gal simug-kam simug-ke4 simug-me simug-me-esz2 simug-ne simug-ne-a-ta simug-ne-kam simug-ne-ne-ta simug-ne-ta simug-ra simug-sze3 simug-ta sin2 sipa sipa-... sipa-{d}en-ki-da sipa-{d}nansze-in-pa3 sipa-{d}nin-gir2-su sipa-{d}nin-gir2-su-i3-pa3 sipa-{d}nin-gir2-su-ke4-i3-pa3 sipa-{d}nin-gir2-su-ke4-in-pa3 sipa-a sipa-a-ka-ta sipa-a-ta sipa-an-ne2 sipa-an-ne2-... sipa-an-ne2-sze3 sipa-bi sipa-da sipa-da-... sipa-da-ka sipa-da-lu sipa-da-ri2 sipa-da-ri2-ka sipa-da-ri2-me sipa-da-ri2-sze3 sipa-da-ri2-ta sipa-da-ri2{ki} sipa-da-ri2{ki}-ta sipa-da-ta sipa-dam sipa-de3 sipa-de3-ne sipa-de3-ne-ta sipa-e sipa-e-ne sipa-e-ne-sze3 sipa-e-ne-ta sipa-e:ne-ta sipa-gid2 sipa-gukkal-na-ka sipa-hi-li sipa-hi-li-... sipa-hi-li-a-i3-pa3 sipa-i3-li2 sipa-inim-gi-na sipa-inim-gi-na-ka sipa-inim-gi-na-kam sipa-inim-gi-na-ta sipa-iri-na sipa-iri-ne2-ki-ag2 sipa-ka sipa-kalam-szu-ba-x sipa-ke4-ne sipa-ke4-ne-ta sipa-ki-ni sipa-ki-x sipa-ku3-ge sipa-lu-ab-x sipa-me sipa-me-esz2 sipa-me-sze3 sipa-mu sipa-na-gur-re sipa-na-kur-re sipa-na-kur2-e sipa-nam sipa-ne sipa-ne-in-pa3 sipa-ne-ka sipa-ne-ne sipa-ne-sze3 sipa-ne-ta sipa-ni sipa-PAP-na-gur-e sipa-sa6-ga sipa-sag-zi sipa-saga sipa-si-in sipa-si-ni sipa-si:in sipa-sza3-ku3-ge sipa-sze-in sipa-sze3 sipa-ta sipa-ta(GU4) sipa-tur sipa-x sipa-x-... sipa(LU) sipa(PA sipa(PA-KU) sir2 sir2-ra sir3 sir3-da sirara3 sirara3-{d}nin-a2-gal sirara3-he2-gal2-sze3 sirara6 sirara6-he2-gal2 sirara6-he2-gal2-sze3 sirara6-he2-gal2-ta sirara6-sze3 sirara6-ta sirara6(UD sirara6(UD-MA2-NINA-KI)-he2-gal2 siskur siskur-re siskur2 siskur2-a siskur2-e siskur2-ge6 siskur2-gu-la siskur2-me siskur2-ra siskur2-ra-ka siskur2-ra-ka-na siskur2-ra-ke4-ne siskur2-ra-sze3 siskur2-ra-ta siskur2-re siskur2-sze3 space -su ...-su SU su ...-su-... su-... su-{d}ma-mi-tum su-a su-a-a su-a-si su-a-sze3 su-a-tur su-abzu su-ba su-ba-a su-ba-bi su-ba-di su-ba(RI) su-bi su-bi-am3 su-bi-sze3-a su-bi-szu-a su-bi2-ri2-a su-bi2-tum su-bir4-ki-ag2 su-bir5 su-bu su-bu-de3 su-bu-sze3 su-bu-x SU-da-a su-da-ba-am su-da-du-ASZ su-da-lugal su-da-num2 su-dam su-din su-din-dara2{muszen} su-esz2-la2 su-esz5-sza su-ga su-ga-am3 su-ga-asz su-ga-asz-am3 su-ga-bi su-ga-da su-ga-ga su-ga-ka su-ga-ni su-ga-ni-a su-ga-sze3 su-ga-ta su-ga-x su-gab2-lal3 su-GAN2 su-gi-im su-gil-du3 su-gin7 su-gur su-gur-tum su-he2 su-he2-bi su-hi su-hi-KU su-hi-tum su-hu-sa6 su-hu-tum su-hu-ud su-hur-ta su-hur-tum su-i3-li2-su su-i3-li2-szu su-ka su-KU-e su-ku-ub su-la-la su-la-num2 su-la2 su-lu2-du10 su-ma su-ma-at-... su-ma-kar su-me-lim su-mi-id-dingir su-mu su-mu-dam su-mu-ru-um{ki} su-mu-ta su-mun su-na su-nam su-NIG2-sze3{ki}-me su-nir su-pirig su-pu-usz su-ra-ni-ta su-ri-im su-ri2-na-hi su-ru-usz-ki-in su-sa6 su-si su-si-ga su-si-ig su-siki-bu-edin su-sin2 su-sin2-na{ki}-me su-sin2{ki} su-sin2{ki}-ta su-su su-su-... su-su-ba su-su-ba-ni su-su-da su-su-da-bi su-su-da-sze3 su-su-dam su-su-de3 su-su-ga su-su-mu su-su-na-tum su-su-ta su-su-u2-da su-su-ub su-sza-ha-zi su-sza-nu-um su-SZA3xX{ki} su-sze3 su-szim su-szim-a su-ta su-tum su-tum-bi su-tum-ta su-tur su-u2 su-u2-na-a su-u2-u2 su-u3-a su-u3-min-a-... su-ub-ba su-ub-ba-a su-ub-ra-am su-ur-ga su-us2 su-x su-x-... su-x-ba su-x-ra su-x-ta su-x-x su-zu su(MASZ) SU) su13 su13-GAN2 su13-GAN2-{d}nin-dar-a su13-ka3-li2 -su2 su2 su2-a-bi su2-HI su2-HI-lu2{ki} su2-HI-um su2-me-ed-dingir su2-ru-usz-gi-in su2-sa-bi su2-su2-dam su2-su2-wa-da-ar su3 su3-a su3-a-sze3 su3-ag2 su3-bi su3-da su3-dam su3-de3 su3-du-ag2 su3-ga su3-ga-ra su3-GAN2 su3-GAN2-babbar su3-GAN2-gu-la su3-GAN2-ta su3-GAN2{ki} su3-he su3-he-bi su3-he2 su3-he2-bi su3-igi-... su3-ka-li2-a su3-ka3-li2 su3-ki-sze3 su3-la-num2 su3-la-sze3 su3-ra su3-ra2 su3-ra2-bi su3-su3-da su3-su3-dam su3-ta su4 su4-a su4-a-gid2 su4-a-ti su4-bar7-a su4-DISZ su4-GAM su4-ig su4-ni-szi-ba su4-sar su4-sar-bi su4-su4 su4-su4-a su4-su4-gi-x su4-um su4-zi-gi-in su4-zi-gi-in4 su4(DU6) su6 su6-du-x-x su6-du11-du11 su6-gaz-me su6-gid2-mu su6-la2 su6-NE su6-sze3 su7 su7-a su7-du8 su7-ku3-sig17 su7-mi-ta su7-ra su7-su7 su7-sze3 su7-ta su7:ra su8 sub sub3 sub6 sud2 sud3 sudx((SUxKUR).RU) sudx((SUxKUR).RU)-da sudx(SU.KUR) sudx(SU.KUR)-da{ki} suen suen-babbar2-ta suen-babbar2{ki}-sze3 suen(EN suen(EN) suen(ZU) sug sug-sug suh suh-{gesz}asal2 suh-{gesz}geszimmar suh-bi2-du3-a suh-bil2-du3-a-ke4 suh-e2-gibil suh-e2-gibil4 suh-gesz-gibil-du3-a suh-gibil suh-gibil-du3-a suh-gibil-du3-a-ka suh-gibil-du3-a-ke4 suh-gibil-du3-a-sze3 suh-gibil-du3-a-ta suh-gibil-du3-ka suh-gibil-du3-ta suh-kesz2 suh-ner-ra suh-suh suh(PAD) suh3 suh3-suh3-a suh4 suh4-sal-la suh5 suh6 suhub2 suhubx(AN.MUL) suhur suhur-{d}inanna-ta suhur-a suhur-ba-ni suhur-bi suhur-du3 suhur-me suhur-sze3 suhur-ur2-e11 suhusz suhusz-bi suhusz-gi suhusz-gi-e suhusz-gi-in suhusz-gi-na suhusz-gi-ra suhusz-gi-ta suhusz-gi4 suhusz-ki-in suhusz-ki-in-ta suhusz-ki-ne2 suhusz-s'u sukkal sukkal-... sukkal-...-me sukkal-asz sukkal-da sukkal-di-de3 sukkal-di-de3-ta sukkal-du8-ta sukkal-durunx(KU.KU) sukkal-e sukkal-i3-du8 sukkal-i3-du8-ta sukkal-ka sukkal-ka-ka-gin7 sukkal-kal-muszen-dar sukkal-ki-mah sukkal-lugal sukkal-mah sukkal-mah-bi sukkal-mah-da sukkal-mah-e sukkal-mah-ka sukkal-mah-kam sukkal-mah-ke4 sukkal-mah-ke4-ne sukkal-mah-me sukkal-mah-ra sukkal-mah-sze3 sukkal-mah-ta sukkal-mah-x sukkal-me sukkal-me-esz2 sukkal-me-sze3 sukkal-NI sukkal-ra sukkal-sukkal sukkal-sza3-x-x sukkal-sze3 sukkal-szu-NE sukkal-ta sukkal-x-sze3 sukkal-za3-ga-me sukkal-zi sukkal(GAN2) sukud sukud-... sukud-bi sukud-ra-ni-sa6 ...-sukud-ra2 sukud-ra2-me sumun sumun-a sumun-am3 sumun-da sumun-e sumun-na sumun-na-ka sumun-na-ke4 sumun-na-ta sumun-ni sumun-sumun sumun-sze3 sumun-ta sumun-x sumur sun2 sun2-ezem ...-sur sur sur-ba-a-sahar-ka sur-bara2-rum-ta sur-dam sur-de3 sur-du6 sur-e-ne sur-me ...-sur-ra sur-ra sur-ra-e11-de3 sur-ra-ka-sze3 sur-ra-me sur-ra-ne sur-ra-sze3 sur-ra-ta sur-ru sur-si-sze3 sur-sur sur-sur-me sur-sur-ra sur-sur-ra-me sur-sur-sze3 sur-sze3 ...-sur-ta sur2 sur2-ra sur3 sur3-{d}inanna sur3-dim3 sur3-dim3-gaba-gu4 sur3-dim3-gu-la sur3-mun-na sur3-nimgir-an-ne2-zu sur3-ra sur3-sal4-la sur3-u2-lum suru5 -sza ...-sza sza sza-... sza-a sza-a-da sza-ab-lu-a sza-ab-sza-nu sza-ad-... sza-ad-da sza-ad-da-ti sza-ad-nu-x sza-ad-ra-ad sza-ah sza-aktum sza-al-ha-a sza-al-hu-ni sza-al-ma-um sza-al-mah sza-al-tum sza-al-x-um sza-am sza-am-sza-ti-isz sza-am-szi sza-am3-ma-at sza-am3-zi sza-an-du11 sza-an-gu sza-an-gu-ta sza-an{ki} sza-ar-giri3 sza-ar-i3-li2 sza-ar-ma-tum sza-ar-NI sza-ar-ri2-i3-li2 sza-ar-sza-bi2-ib sza-ar-um-i3-li2 sza-asz sza-asz-asz-szu2-ru sza-asz-ru sza-asz-ru-um sza-asz-ru-um-ru-um{ki} sza-asz-ru-um{ki} sza-asz-ru-um{ki}-sze3 sza-asz-ru-um{ki}-ta sza-asz-ru{ki} sza-asz-ru{ki}-ba-hul sza-asz-ru{ki}-ka sza-asz-ru{ki}-sze3 sza-asz-ru{ki}-ta sza-asz-rum sza-asz-rum{ki} sza-asz-su-ru-um{ki} sza-asz-szu-ru-um{ki} sza-asz-szu-ru{ki} sza-asz-szu2 sza-asz-szu2-ru sza-asz-szu2-ru-um sza-asz-szu2-ru-um{ki} sza-asz-szu2-ru{ki} sza-asz-szu2-ru{ki}-sze3 sza-asz-szu2-rum{ki} sza-asz-szu2-um{ki} sza-asz-szu2{ki} sza-asz-szu4-ru-um{ki} sza-asz-x sza-asz-x-...{ki} sza-asz2-ru sza-asz2-ru{ki} sza-at sza-at-... sza-at-{d}... sza-at-{d}en-lil2 sza-at-{d}er3-ra sza-at-{d}la-az sza-at-{d}ma-mi sza-at-{d}ma-mi-ta sza-at-{d}nanna sza-at-{d}suen sza-at-{d}suen-sze3 sza-at-{d}suen-ta sza-at-{d}szu-{d}suen sza-at-{d}szu-{d}suen-ka sza-at-{d}szul-gi sza-at-{d}utu sza-at-a-a sza-at-ba-ba-ti sza-at-ba-zi-il sza-at-be-li2 sza-at-bi sza-at-bi-x-x sza-at-bi-zi-il sza-at-bi2-zi-il sza-at-bi2-zi-tum sza-at-da-na-sza{ki} sza-at-da-ti sza-at-dingir-sze3 sza-at-e2-a sza-at-er3-ra sza-at-esz18-dar sza-at-ha-zi sza-at-i3-li2 sza-at-i3-li2-a sza-at-i3-li2-ta sza-at-ka-gal sza-at-kab-ta2 sza-at-ki-ti sza-at-kur-ra sza-at-li-u3-lu sza-at-ma sza-at-ma-dim sza-at-ma-mi sza-at-na-mi sza-at-ni sza-at-ri-tum sza-at-sza-esz18-dar sza-at-szu-ni sza-at-we-er sza-at-x-x sza-ba-ar-kum sza-ba-da-du sza-ba-ga sza-ba-ku-um sza-ba-nu-uk-sza-ba-asz sza-ba-ra{ki}-sze3 sza-bala-a sza-bar sza-bar-ba-la-az{ki} sza-bar-ru-mi-um sza-bar-tur sza-bar-zi-na-ad sza-bi-gur8-re sza-bi-na-gu sza-bi-ta sza-bi2-ra sza-bir-dingir sza-bu-lu-lum sza-bu-lum sza-bu-um sza-da sza-da-da sza-da-zi sza-da{ki}-sze3 sza-du sza-du-a sza-dur sza-dur-saga-mu sza-e-tum sza-esz18-dar sza-ga sza-ga-na-kum sza-ga-pu sza-ga-ru sza-ga-ru-a sza-ga-x sza-gal sza-gu-ba-an-dab5 sza-gu-ba-an-ku sza-gu-bi sza-gu-du{ki} sza-gu-ul-tum sza-gu-ze2 sza-gu2 sza-gur-... sza-ha-zu sza-HI-AN sza-hi-ti sza-hu-a-an{ki}-sze3 sza-hu-um-ma sza-i3-li2 sza-il-tum sza-ki-egir-la-ad sza-ki-in-zu sza-ki-mi sza-ku-ba-li sza-ku-na-at sza-ku3-ge sza-la-... sza-la-a sza-la-kum sza-la-ni sza-lam-KU-da sza-li-bu-tum sza-li-x-li sza-li2-be-li2 ...-sza-lim sza-lim sza-lim-... sza-lim-{d}szul-gi sza-lim-a-bi sza-lim-a-hu-um sza-lim-ba-ni sza-lim-be sza-lim-be-li2 sza-lim-be-li2-NI sza-lim-be-li2-ta sza-lim-dingir sza-lim-dingir-sze3 sza-lim-du-ri sza-lim-esz18-dar sza-lim-ga-da sza-lim-gag-rum sza-lim-ku-na sza-lim-ma sza-lim-ma-be-li2 sza-lim-me2 sza-lim-mi sza-lim-ni-asz sza-lim-ni-rum sza-lim-NI-U sza-lim-nu-ri sza-lim-nu-ri-szu sza-lim-ri-ha sza-lim-ri-x sza-lim-tu-ri sza-lim-x sza-lim-x-... sza-lu sza-lum{um} sza-ma-asz-gi5-ti sza-ma-at sza-ma-esz sza-ma-mi sza-ma-num2 sza-mah sza-me{ki}-ka sza-me{ki}-me sza-mi-du-um sza-mi{ki} sza-min-...-ta sza-mu-du3 sza-na-... sza-na-ti-in sza-ni-a sza-ni-be-li2 sza-ni-bi sza-ni-da-at{ki} sza-ni-har-ni sza-ni-li2 sza-ni-NE sza-PA ...-sza-ra sza-ra sza-ra-ab-du sza-ra-ab-du-me sza-ra-ad sza-ra-ad-sze3 sza-ra-at-ni-mu sza-ra-bu-um sza-ra-du sza-ra-gi-me-er sza-ra-hu-ma sza-ra-hu-um sza-ra-hu-um-ma sza-ra-hu-um-ma-ka sza-ra-hu-um-ma-ta sza-ra-hu-um-ma(GA2) sza-ra-hum sza-ra-tuku sza-ra-x-NE sza-ri-it-hu-um{ki} sza-ri-it-x{ki} sza-ri2 sza-ri2-ib-hu-um-ma{ki} sza-ru-...-x sza-ru-ba-ni sza-ru-gi sza-ru-hu-um-ma sza-ru-i3-li2 sza-ru-i3-lum sza-ru-mi-um sza-ru-t a-ab sza-ru-um sza-ru-um-ba-ni sza-ru-um-ba-ni-sze3 sza-ru-um-be-li2 sza-ru-um-i3-li2 sza-ru-um-mi-um sza-ru-um{ki} sza-ru-usz-hi sza-sahar-x sza-sal-dun sza-sar-ra sza-su-ru-um{ki} sza-su-ru{ki} sza-sza sza-sza-asz-szu2-ru-um{ki} sza-sza-LUM sza-sza-mu sza-sza-ru sza-sza-ru-um{ki} sza-sza-ru-ut sza-sza3-da sza-szi-it-rum sza-szi-ku-na sza-szi-mi sza-szi-ri2 sza-szu-ru-um sza-szu-ru-um{ki} sza-szu-ru{ki} sza-szu2-ru sza-szu2-ru-um sza-szu2-ru-um{ki} sza-szu2-ru{ki} sza-szu4-ru-um{ki} sza-ta sza-TAG-sze3 sza-ti-lu{ki} sza-ti-lum sza-ti-mu sza-tum-u-tum sza-u18 sza-u3-du sza-um sza-um-be-li2 sza-um-i3-li2 sza-um-ni sza-usz-gar sza-usz-la2 sza-x sza-x-(x)-ab-x sza-x-da sza-x-e2-ta sza-x-x-x sza-za-am3 sza-za-ar-... sza-za-gar3-ta sza-za-gir13 sza-za-gir13-ta sza-za-giri3 sza-za-giri3-ta sza-za-ra sza-zi-... sza-zi-bi{ki}-sze3 sza-zi-bi2{ki}-ka-sze3 sza-zu-mur-me sza:asz sza:asz-ru{ki} sza(GA) sza(LI) sza(TA) sza(TA)-ga-na sza13 sza13-dub sza13-dub-ba sza13-dub-ba-ka sza13-dub-ba-ka-na sza13-dub-ba-ka-sze3 sza13-dub-ba-ka-ta sza13-dub-ba-kam sza13-dub-ba-ke4 sza13-dub-ba-me sza13-dub-ba-ra sza13-dub-ba-sze3 sza13-dub-ba-ta sza13-dub-da sza13-dub-e sza13-dub-ka sza13-dub-ke4 sza13-dub:ba sza13(E2) sza13(E2)-dub-ba ...-sza3 sza3 sza3-... sza3-...-kam sza3-...-ta sza3-...-x sza3-...-x-x sza3-...-zi sza3-{d}... sza3-{d}ba-ba6 sza3-{d}en-lil2-la2-ka sza3-{gesz}tir sza3-{kusz}suhub2 sza3-{kusz}suhub2-nig2-lam2 sza3-a-ba-mu-da-si sza3-a-ba-mu-da-su2 sza3-a-bi sza3-a-da sza3-a-la2 sza3-a-na-sig sza3-ad-da sza3-ad-da-ta sza3-ad-da-ti sza3-aga3 sza3-al-mah sza3-asz-ru-um sza3-asz-ru-um{ki} sza3-asz-ru{ki} sza3-asz-szu2-ru-um{ki} sza3-asz:szu2-ru-um{ki} sza3-at sza3-at-ba sza3-at-er3-ra sza3-ba sza3-ba-an-na-sig sza3-ba-at sza3-ba-na sza3-ba-na-du10-ta sza3-ba-na-du7 sza3-ba-na-gar sza3-ba-na-ku3 sza3-ba-na-saga-ta sza3-ba-na-sig sza3-ba-na-sig-ta sza3-ba-na-tir sza3-ba-saga sza3-bahar2-ne sza3-bala sza3-bala-a sza3-bar sza3-bar-bi sza3-bar-sig sza3-bar-sze3 sza3-be-gul-lum sza3-bi sza3-bi-... sza3-bi-a sza3-bi-am3 sza3-bi-ku3-zu sza3-bi-sze3 sza3-bi-ta sza3-bi(TA)-ta sza3-bi2-tum sza3-bu3-bu3 sza3-da sza3-da-... sza3-da-a-... sza3-da-an sza3-da-gu-na sza3-da-ka-... sza3-da-ki-du10 sza3-da-me sza3-da-nu-szar sza3-da-nu-szar-me sza3-da-nu-szar-ra sza3-da-nu-szar2 sza3-da-nu-szar2-me sza3-da-nu-szar2-ta sza3-da-nu-szarx(NE) sza3-da-ra sza3-da-saga sza3-da-ta sza3-di sza3-dingir-ki-du10 sza3-dingir-ra sza3-dingir-sukkal sza3-DU sza3-DU-bi sza3-DU-ta sza3-du10 sza3-du10-ga sza3-du10-sze3 sza3-du3-sal4 sza3-dub sza3-dub-ba sza3-dub-ba-sze3 sza3-dub2 sza3-e-... sza3-e2-gal sza3-e2-mu-sar sza3-e2-nig2-di-du10 sza3-e2-x-HI-x sza3-en-nun sza3-erin-na-ke4 sza3-ga sza3-ga-bi sza3-ga-du11-ga sza3-ga-du3 sza3-ga-du3-... sza3-ga-du3-ba-tab sza3-ga-du3-kam sza3-ga-du3-nig2-lam2 sza3-ga-du3(NI) sza3-ga-kas4 sza3-ga-na sza3-ga-na-he2-an-du sza3-ga-na-ka sza3-ga-na-ke4 sza3-ga-na-ku-um sza3-ga-na-kum sza3-ga-na-lum-ma sza3-ga-na-ne sza3-ga-na-sze3 sza3-ga-na-tum2 sza3-ga-ne2 sza3-ga-ni sza3-ga-ni-en-su3 sza3-ga-ni-ta sza3-ga2 sza3-ga2-ab-ba sza3-gal sza3-gal-bi sza3-gal-la-ni-sze3 sza3-gal-ni sza3-gal-ta-sze3 sza3-gal-udu sza3-gal2 sza3-gal2-gi sza3-gar sza3-gar-du10 sza3-ge sza3-ge-ba-du10 sza3-ge-bu3-lu5 sza3-ge-da-um sza3-ge-dab6 sza3-ge-guru7-a sza3-ge-pa3-da sza3-ge-pa3-ra2 sza3-ge6-ba-ka sza3-gesz sza3-gi-mu sza3-gi-nu-um sza3-gi4 sza3-gi4-a sza3-gi4-dab6 sza3-gi4-pa3-da sza3-gi4-uruda sza3-gid2 sza3-gir-ra sza3-giri3 sza3-gu sza3-gu-bi sza3-gu-la-mah sza3-gu2 sza3-gu2-be2 sza3-gu2-be2-ke4 sza3-gu2-bi sza3-gu2-bi(GA) sza3-gu2-bi2 sza3-gu2-ka sza3-gu2-ta sza3-gu4 sza3-gu4-bi sza3-gu4-e sza3-gu4-ka sza3-gu4-ka-asz sza3-gu4-ke4 sza3-gu4-ke4-ne sza3-gu4-me sza3-gu4-me-esz2 sza3-gu4-sze3 sza3-gu4-ta sza3-gu4(BI) sza3-gu4(TA) sza3-gub sza3-gul sza3-gul-lum sza3-gur8-bi sza3-HA sza3-ha sza3-ha-... sza3-ha-am3 sza3-ha-ba-ni-su3-e sza3-ha-kam sza3-ha-ma sza3-ha-ma-gar sza3-ha-ma-sig sza3-ha-si sza3-ha-sze3 sza3-hi-ba-ri2-tum{ki} sza3-hul-la sza3-hul2-la sza3-hul2-la2 sza3-hul3-la sza3-igi-ba sza3-igi-kar2 sza3-igi-kar2-x sza3-igi-na sza3-igi-sa6-... sza3-igi-sa6-sa6 sza3-igi-saga sza3-iri sza3-iri-ka sza3-iri-me sza3-iti-e sza3-ka sza3-ka3-na-ku-um-ma sza3-ka3-na-kum sza3-kal sza3-kal-la sza3-kam-ma sza3-ki sza3-ki-bi sza3-ki-gi-nu-um sza3-ki-ne-ne-a sza3-ku sza3-ku-lum-ma sza3-ku-num2 sza3-ku-ra-am3 sza3-ku3-... sza3-ku3-ga sza3-ku3-ga-ni sza3-ku3-ge sza3-ku3-ge-e sza3-ku3-ge-er sza3-ku3-ge-ka sza3-ku3-ge-ra sza3-ku3-ge-sze3 sza3-ku3-ge-ta sza3-ku3-lum sza3-ku5-ra2 sza3-la-ah-kal sza3-la-ri sza3-la-tum sza3-la2 sza3-la2-su3 sza3-la2-tum sza3-LAGAB-e sza3-lil2 sza3-ma-kal{al} sza3-mah sza3-mi-ri2 sza3-min sza3-mu sza3-mu-su sza3-mu-zu sza3-mu-zu-me sza3-na sza3-ni sza3-ni-i3-sa6 sza3-nig2-du10 sza3-nin-ga2 sza3-nin-ga2-ke4 sza3-nin-ga2-ra sza3-nin-ga2-sze3 sza3-nin-ga2-ta sza3-PI-sa sza3-ra sza3-ra-{d}ba-ba6 sza3-ra-hu-um sza3-ra-ma2 sza3-ra-UD-dar sza3-ri2-zu sza3-rig2-ba sza3-ru sza3-sa-la2 sza3-sa6 sza3-sa6-... sza3-sahar sza3-sahar-me sza3-sahar-ra sza3-sahar-ra-ka sza3-sahar-ra-ke4-ne sza3-sahar-ra-me sza3-sahar-ra-sze3 sza3-si sza3-su-ga sza3-su13 sza3-su3 sza3-sud2 sza3-suhub2 sza3-sza-ad-da-ta sza3-sza3 sza3-sza3-ge-ta sza3-szar-ru-ba{ki} sza3-szu-gur4 sza3-SZU+LAGAB sza3-SZU+LAGAB-{d}ba-ba6-i3-du10 sza3-SZU+LAGAB-tuku sza3-szu2-ru-um sza3-szu2-ru-um{ki} sza3-szu2-ru{ki} sza3-szu4-sza-na-ma sza3-szum sza3-ta sza3-ta-a-du-x sza3-ta-ku3-zu sza3-ta-nu-sar sza3-ta-sa6-ga sza3-ta-x-x sza3-tag sza3-tam sza3-tam-... sza3-tam-e-ne sza3-tam-gu4 sza3-tam-me sza3-tam-sze3 sza3-te sza3-te-... sza3-te-sze3 sza3-tir-ke4 sza3-TUG2 sza3-tuku5 sza3-ur2-da sza3-x sza3-x-x sza3-x-x-x sza3-x-zu sza3-za-x sza3-zah3-musz-ka sza3-ze2 sza3-ze2-ta sza3-zi sza3-zi-da ...-sza3-zu sza3-zu sza3-zum-ba sza3-zum-ma sza3-zum-x sza3:gan sza3(BA) sza3(GIM) sza3(KI) sza3(KI)-bi-ta sza3(KI)-gal SZA3) SZA3xX sza4 sza5 szab szabra szabra-... szabra-am3 szabra-an-na-ka szabra-bi szabra-bi-ne szabra-e-ne szabra-e-ne-ta szabra-e2 szabra-e2-a szabra-e2-a-ni-sza szabra-e2-ka szabra-e2-me szabra-e2-sze3 szabra-e2-ta szabra-ka szabra-ka-ke4 szabra-ka-sze3 szabra-kam szabra-ke4 szabra-ke4-me szabra-ke4-ne szabra-ke4-sze3 szabra-me szabra-ne szabra-ne-ka szabra-ne-ne-sze3 szabra-ne-sze3 szabra-ne-ta szabra-ni szabra-ra szabra-sa6-ka szabra-sze3 szabra-ta szabra-x szabra{ki} szabra{ki}-ke4-ne-ta szabra{ki}-me szabra{ki}-ta szaganx(AMA) szaganx(AMA){gan} szaganx(AMA){gan}-me szaganx(AMA){gan}-na szaganx(AMA){gan}-na-ka szaganx(AMA){gan}-na-ke4-ne szaganx(AMA){gan}-na-me szaganx(AMA){gan}-sze3 szaganx(AMA){gan}-ta szaganx(AMA){sza3:gan}-sze3 szagina szagina-da szagina-e szagina-e-ne szagina-e-ne-sze3 szagina-ga2 szagina-ka szagina-ka-ta szagina-ke4 szagina-me szagina-ne szagina-ne-sze3 szagina-ne-ta szagina-ra szagina-sze3 szagina-ta szagina(ANSZE szagina(ANSZE-ARAD) szagina(GIR3) szagina{na}-bi szah2 szah2-a szah2-da-gu7 szah2-gesz-gi szah2-gesz-gi-ka szah2-gesz-gi-kam szah2-gesz-gi-nita2 szah2-gesz-gi-sze3 szah2-gesz-gi(ZI) szah2-gur4-munus szah2-gur4-nita2 szah2-ka szah2-kam szah2-ku3 szah2-ku3-gu7 szah2-ma szah2-munus szah2-munus-szaganx(AMA){gan} szah2-munus-szaganx(AMA){gan}-da-bi szah2-NE-gur4-munus szah2-NE-NE-tur-nita2 szah2-NE-tur szah2-NE-tur-... szah2-NE-tur-munus szah2-NE-tur-nita szah2-NE-tur-nita2 szah2-NE-tur-tur szah2-nita szah2-nita2 szah2-szaganx(AMA){gan} szah2-szaganx(AMA){gan}-bi szah2-sze3 szah2-ta szah2-tur szah2-tur-munus szah2-tur-nita2 szah2-u2 szah2-x szah2-ze2-da szah2-ze2-da-gu7 szah2-ze2-da-munus szah2-ze2-da-nita2 szakir szakir{ki} szakkan szakkan-a szakkan-bi szakkan-IL2 szakkan-kesz2 szakkan-la2 szakkan-la2-ke4 szakkan-la2-sze3 szakkan-ni szakkan-sze3 szakkan-ta szakkan2 szakkan2-e-ne szakkan2-ke4-ne-sze3 szakkan6 szal szal2 szal2-mah szandana szandana-da szandana-e-ne szandana-ka szandana-ke4 szandana-ke4-ne szandana-ke4-ne-ta szandana-me szandana-ne szandana-ne-ta szandana-szu szandana-ta szandana(GAL) szanx(SZAxAN) szar szar-da-ga-an-sze3 szar-i3-li2 szar-na-AN szar-na-asz szar-ra-a szar-ra-hu-um ...-szar-ra-ma-asz szar-ri-a szar-ri-im szar-ru szar-ru-... szar-ru-a szar-ru-ba-ni szar-ru-bi2-ti szar-ru-da-an szar-ru-dan szar-ru-du10-ta szar-ru-du10{ki} szar-ru-i3-li2 szar-ru-i3-li2-sze3 szar-ru-mi-um szar-ru-ru szar-ru-sipa-i3-li2 szar-ru-su-da-bad3 szar-ru-su2-t a-ba-at szar-ru-szar{ki} szar-ru-um szar-ru-um-... szar-ru-um-{d}i7 szar-ru-um-ba-ni szar-ru-um-ba-ni-sze3 szar-ru-um-ba-ni-ta szar-ru-um-be2-li2 szar-ru-um-da-an szar-ru-um-dam szar-ru-um-du10 szar-ru-um-i3-li2 szar-ru-um-i3-li2-ta szar-ru-um-i3(GAG)-li2(GAG) szar-ru-um-ki szar-ru-um-ki-x szar-ru-um-ma szar-ru-um-mi-i3-li2 szar-ru-um-sza-x szar-ru-um-ta szar-ru-um-x szar-ru-um-x-... szar-ru-um{ki} szar-ru-um{ki}-ke4-ne szar-ru-um{ki}-ma szar-ru-um{ki}-x szar-ru-x-da-ba-ad szar-ru-zu-du10 szar-rum-ba-ni szar-rum-i3-li2 szar-rum-i3-li2-ka szar-rum-i3-li2-sze3 szar-ta szar-tu-um-i3-li2 szar-um-i3-li2 szar-x-x-x szar:ru szar:ru-um szar2 szar2-a-ba-ra szar2-a-bar-ra szar2-a-bar-ra-sze3 szar2-bi szar2-da szar2-gaz szar2-gaz-sze3 szar2-i3-li2 szar2-ra szar2-ra-ab-du szar2-ra-ab-du-a szar2-ra-ab-du-bi szar2-ra-ab-du-me szar2-ra-ab-du-ne szar2-ra-ab-du-ne-sze3 szar2-ra-ab-du-ta szar2-ra-ab-du-x-me szar2-ra-du-bi szar2-ra-hu-um-ma szar2-ra-ka szar2-re szar2-ri-lum szar2-ri2-ma szar2-szar2-ab-du szar2-u4-ub-du szar2(HAR) szar2(HAR)-ra-ab-du szar2(KAM) szar3 szar3-da szar3-ka szar3-ra-sze3 szar3-ra-us2-a-asz szar3-re-sa3-si2 szara2 szara2-kam szara2-mu szara2-mu-tum2 szara2(GA2xSIG7) szara2(SIG7) SZARA2) szarx(NE) szax(LIL) ...-sze SZE sze sze-... sze-...-sze3 sze-...-x-NIG2 ...-sze-a sze-a sze-a-ak sze-a-ak-ka-bi sze-a-asz-ta sze-a-da sze-a-ni sze-al-la sze-am3 sze-amar sze-AN sze-an-na-sze3 sze-ba sze-ba-a sze-ba-a-na-sze3 sze-ba-a-ni sze-ba-a-sze3 sze-ba-bi sze-ba-e sze-ba-ka sze-ba-me sze-ba-ne sze-ba-ne-ne sze-ba-ne-ne-sze3 sze-ba-sze3 sze-ba-ta sze-bar-munus sze-bar-nita2 sze-bi sze-bi-am3 sze-bi-da sze-bi-ir-PI-x sze-bi-kam sze-bi-na sze-bi-sze3 sze-bi:nam sze-bu-la sze-bu-um sze-bu3-um sze-da sze-da-ak-gu2-gu2 sze-da-ga-gi sze-da-ku-ku sze-de2 sze-de2-ta sze-du10 sze-du3 sze-duru5 sze-e sze-eb-ba sze-eh-la-am sze-el-ha-ha sze-em sze-em-zi-egir-ha sze-en-nam ...-sze-en6 sze-en6 sze-en6-... sze-en6-gi4-la ...-sze-er sze-er sze-er-... sze-er-a sze-er-al-la sze-er-ga-an sze-er-gu sze-er-gu-bi sze-er-ha-an sze-er-ha-an-ra sze-er-ha-num2 sze-er-ha-num2-ma-ke4 sze-er-ha-num2-sze3 sze-er-har sze-er-hi-dingir sze-er-hu-num2 sze-er-ku3 sze-er-na-bi-ir sze-er-ra-sze-er sze-er-sze-er-ru-um sze-er-ti sze-er-U sze-er3-hu-um ...-sze-er3-ra sze-esz sze-esz-sza sze-ga sze-ga2 sze-ga2-a sze-gal-saga sze-GAN2-bi sze-gar sze-gesz sze-gesz-e3-a-ka sze-gesz-e3-a-ta sze-gesz-i3 sze-gesz-i3-bi sze-gesz-i3-ka sze-gesz-i3-ke4 sze-gesz-i3-me sze-gesz-i3-ta sze-gin2 sze-gin2-bi sze-gin2-sze3 sze-gin7-sahar-ta sze-gu7 sze-gub-ba sze-gur10-a sze-had2 sze-hu-um-ma sze-i3-la-sze3 ...-sze-i3-li2 sze-id-pa2-tal sze-ig-ga sze-il-a sze-il-ha sze-il-ha-ha sze-il-ha-ki-ir-ba-asz sze-IL2 sze-il2-la sze-il2-la-sze3 sze-il2-la-sze3(KI) sze-il2-la-ta sze-ilx(KAR2)-ha sze-im-ti-isz-sza-an sze-ip-ri sze-ka sze-kam sze-kam-e sze-kar sze-kar-a sze-kar-ga2-la sze-kar-ga2-la-ta sze-kar-ga2-ra sze-kar-ga2-ra-ga2-la sze-kar-gal2 sze-kar-gal2-la sze-kar-gal2-la-ta sze-kar-gar-la sze-kar-ra sze-kar-ra-{ga}gal2-la sze-kar-ra-{ga2}gal2 sze-kar-ra-{ga2}gar sze-kar-ra-ga2-la sze-kar-ra-ga2-ra sze-kar-ra-gal2 sze-kar-ra-gal2-a sze-kar-ra-gal2-la sze-kar-ra-gal2-la-a sze-kar-ra-gal2-la-ka sze-kar-ra-gal2-la-sze3 sze-kar-ra-gal2-la-ta sze-kar-ra-gal2-la2 sze-kar-ra-gal2-ta sze-kar-ra-gar sze-kar-ra-gar-la sze-kar-ra-sze3 sze-kar-ra-ta sze-kar-sze3 sze-kar-ta sze-karx(TE) sze-karx(TE)-ra-a sze-karx(TE)-ra-gal2 sze-karx(TE)-ra-gal2-la sze-kaskal-za sze-ke4 sze-ke4-ne sze-kin sze-KU sze-ku-bu{ki} sze-kur2-libir sze-la-ah sze-le-bi2-a sze-le-bu sze-le-bu-ma sze-le-bu-tum sze-le-bu-tum-ma-sze3 sze-le-bu-tum-sze3 sze-le-bu-um sze-le-bu-um-ta sze-le-eb sze-li sze-li-bi sze-li-ga-na-x sze-li-li sze-li-lu5 sze-li-ma-num2 sze-li-szu sze-li-ta sze-li-u3 sze-li2-a-lum sze-lu-... sze-lu2 sze-lu2-gum sze-lu2-uz sze-lu5 sze-lu5-sze-bar-bi sze-me sze-me-ha{ki} sze-musz-ke4 sze-musz-ta sze-na sze-na-me sze-na-sze3 sze-NAM-na sze-NE sze-ni sze-NI-... sze-NI-a sze-ni-ku3 sze-NIG2 sze-ninda sze-nir sze-numun sze-numun-a sze-numun-am3 sze-numun-bi sze-numun-da sze-numun-e sze-numun-ke4 sze-numun-na sze-numun-sze3 sze-numun-ta sze-PA ...-sze-pe-ru-ru-ti sze-pi sze-PI-... ...-sze-ra sze-ra sze-ra-am-ta sze-ra-zu sze-re-de3 sze-ri sze-ri-a sze-ri-e2-igi-il2-la sze-ri-x sze-sa sze-sag sze-sag-ku5 sze-sag-ku5-sze3 sze-sag-ku5-ta sze-sag11 sze-sag11-a sze-sag11-ku5 sze-sag11-ku5-(x) sze-sag11-ku5-a sze-sag11-ku5-dam sze-sag11-ku5-ka sze-sag11-ku5-ka-na sze-sag11-ku5-ka-ni sze-sag11-ku5-ra sze-sag11-ku5-sze sze-sag11-ku5-sze3 sze-sag11-ku5-ta sze-sag11-ku5-ta-a sze-sag11-UD-si-ku5 sze-sagx(SZE.KIN)-ku5 sze-sagx(SZE.KIN)-ku5-ta sze-sagx(SZE.KIN)-ta sze-sar sze-sir2-tum sze-sze-il{ki} sze-sze-sag11-ku5 sze-sze3 sze-szum2{ki} sze-ta sze-ta-am3 sze-ta-mu-ha-tar-re sze-ta-sze3 sze-ta-x sze-ta(BI) sze-te-... sze-ti-ir-sza{ki} sze-ti-ti sze-tir sze-tu-ru-um sze-tum sze-u2-gu4 sze-um sze-x sze-x-... sze-x-a sze-x-ba sze-x-bi sze-x-x sze-x-x-ra-sze3 sze-x-x-x-a-ma-ma sze-ze2-nam sze-zi-bi2 sze-zi-bi2-tum sze-zi-tum SZE.KIN sze(GI) SZE) {sze}szer7 sze12 sze12-de2-a sze14 sze23 sze29 sze29-a ...-sze3 SZE3 sze3 ...-SZE3-... SZE3-... SZE3-{d}utu sze3-a SZE3-a-x SZE3-a-zi-sze3 SZE3-ab-ba SZE3-AN-la sze3-asz-du7-ta SZE3-ba-NI SZE3-bar-tur-PA sze3-bi2-ni-ib ...-sze3-du sze3-e2 sze3-esz3-ba SZE3-GAN2 SZE3-gi SZE3-gi-bu-um sze3-he2-du SZE3-he2-ma-du SZE3-HI-mes-e2 SZE3-il-sze3 SZE3-im SZE3-ki SZE3-KU SZE3-ku-bu-... SZE3-KUR-sze3 SZE3-lum SZE3-ma-am3 SZE3-na SZE3-NE SZE3-ra-me SZE3-ru-um-x ...-SZE3-ta SZE3-ta SZE3-UR SZE3-x-e-ne SZE3-zi sze3(KI) sze3(KU) sze3(LA) sze3(SI) sze3(SZU) sze3(TUG2) sze3(U8) SZE3) {sze3}szer7-da {sze3}szer7-pa3{muszen} SZE3xGAD sze6 sze6-a sze6-bi sze6-ga2 sze6-sze3 sze6-ta sze6-x szeg3 szeg5 szeg9 szeg9-bar szeg9-bar-bi szeg9-bar-munus szeg9-bar-nita szeg9-bar-nita2 szeg9-bar-ra-sze3 szeg9-bar-sze3 szeg9-nita2 szeg9-sze3 szeg9-x szegx(IM.A) szegx(IM.A)-ni szem3 szem3(AB2 szem3(AB2-SZA3) szem5 szem5-ku3-ga-ke4-ne-sze3 szembi szen SZEN szen-al-lu5 szen-al-lu5-ka-sze3 szen-bi-... szen-da-la2 szen-da-la2-... szen-da-la2-a-bi szen-da-la2-gur8-da szen-da-la2-sze3 szen-da-la2{zabar} szen-da-li2 szen-da-ni szen-di-de3 szen-dili2 szen-du10 szen-gam-bur szen-na szen-na-al-lu5 szen-sze3 szen-szen-ba szen-szen-na szen-szu2 szen-szu2-sze3 szen-tag szennur szennux(ME.AD.KU3) szer3 szer3-ra2 szer3{er}-sze-ru-um szer7 szer7-a-ni szer7-da szer7-da-... szer7-da-{d}ba-ba6 szer7-da-{d}ba-ba6-eb2-gu-ul szer7-da-am3 szer7-da-asz szer7-da-bi szer7-da-du3 szer7-da-gal2 szer7-da-ke4 szer7-da-ni szer7-da-sze3 szer7-da-x szer7-da-x-ke4 szer7-gu szer7-ru szer7-ru-um szer7-um szer7-um-sze3 SZESZ szesz ...-szesz-... szesz-... szesz-...-ga szesz-...-ma szesz-...-NI szesz-(x)-mu-ke4 szesz-{d}ba-ba6 szesz-{d}nin-ur4-ra szesz-a szesz-a-ma-ti szesz-a-na szesz-a-na-sze3 szesz-a-ne-ne szesz-a-ni szesz-a-ni-du11-ga szesz-a-ni-ir szesz-a-ni-ka szesz-a-ni-me szesz-a-ni-sze3 szesz-a-ni-ta szesz-a-ra2-nu2 szesz-ab-ba szesz-ad-da-ta szesz-ag2-mu szesz-al-du10 szesz-am3 szesz-ba szesz-ba-an-tuku szesz-ba-tuku szesz-banda3{da} szesz-banda3{da}-ni-ir szesz-bara2 szesz-bara2-{d}ne3-eri11-gal szesz-bi szesz-da szesz-da-da szesz-da-da-ke4 szesz-da-da-ra szesz-da-da-sze3 szesz-da-da-ta szesz-da-ga szesz-da-gu7 szesz-dingir-li-li2 szesz-dingir-mu szesz-du-du szesz-du-x szesz-du10-ga szesz-e szesz-e-ki-ag2 szesz-e-ma-an-gi4 szesz-e-ma-an-gig szesz-e-ma-gi4 szesz-esz-mu szesz-ga2 szesz-ga2-gi4-na szesz-gal szesz-gal-e szesz-gal-gal szesz-gal-gal-la szesz-gal-kam szesz-gal-na szesz-gal-ni-ir szesz-gal-ta szesz-gi szesz-gi-na szesz-gi4-ne ...-szesz-gin7 szesz-gu-la szesz-gu4-... szesz-gu4-KU szesz-ha-ma-ti szesz-i3-li2-isz-ti szesz-igi-si4 szesz-kal szesz-kal-la szesz-kal-la-a szesz-kal-la-ka szesz-kal-la-ka-sze3 szesz-kal-la-kam szesz-kal-la-ke4 szesz-kal-la-me szesz-kal-la-mu szesz-kal-la-ra szesz-kal-la-sze3 szesz-kal-la-ta szesz-kal-la(KU3) szesz-kal-la(TUG2) szesz-ki szesz-ki-ag2 szesz-ki-ag2-mu szesz-ki-ag2-ta szesz-ki-lu5 szesz-ki-lu5-la szesz-ki-ta szesz-ku szesz-ku-li szesz-ku3-...-ta szesz-ku3-ga szesz-ku5-da szesz-kur-ra szesz-kusz2 szesz-lugal-pa-e3 szesz-me szesz-me-na szesz-mu szesz-mu-gin7 szesz-mu-ke4 szesz-mu-ma-gi4 szesz-mu-ma-gig szesz-mu-me-en8 szesz-mu-ta szesz-munus szesz-na szesz-na-ki-x szesz-ni szesz-ni-sze3 szesz-pa3-da szesz-pa3-da-ta szesz-pi szesz-ra szesz-ri2-ba-a szesz-sa6 szesz-sa6-ga szesz-sa6-ga-mu szesz-sa6-ga-ra szesz-sa6-ga-ta szesz-sa6-i3-zu szesz-sa6-sa6 szesz-sag szesz-saga szesz-saga-ka szesz-saga-sze3 szesz-saga-ta szesz-su-su szesz-sze3 szesz-szesz szesz-szesz-a-ga2-ra szesz-szesz-e-gar-ra-ta szesz-szesz-gar-ra szesz-szesz-gar-ra-ka-ni szesz-szesz-ka szesz-szesz-ke4 szesz-szesz-ma-an-gi4 szesz-szesz-ma-gi4 szesz-szesz-ma-gig szesz-szesz-me szesz-szesz-mu szesz-szesz-ra szesz-szesz-ta szesz-szu-... szesz-szuba3 szesz-tab-ba szesz-tab-ba-asz szesz-tab-ba-bi szesz-tab-ba-me szesz-tab-ba-na-sze szesz-tab-ba-ni szesz-tab-ba-sze3 szesz-tur szesz-tur-ta szesz-tur-tur szesz-tur-tur-ta szesz-u2-... szesz-ur szesz-ur-me szesz-x szesz-x-... szesz-x-ta szesz-x-x szesz-zi-mu szesz-zi-mu-ta szesz-zu szesz4 szesz4-de3 szesz4(SA6) szex(A.MUSZ3) szex(SIG7) szex(SIG7)-a szi szi-... ...-szi-a szi-a-ba-ra szi-a-szi-sza szi-ba-... szi-ba-ak-tum szi-ba-at-e2-kur szi-ba-la szi-ba-ni-tum szi-ba-ra-aq szi-bu-nu szi-bu-ur2-ti szi-bu-uz-ri szi-bu-uz-ri2 szi-da-ag-gu2-gur szi-da-ar szi-da-ba-ni szi-da-ba-ru szi-da-mu szi-da-na-ad szi-da-x szi-dam-qa2-at szi-du2-ri szi-e-li2 szi-esz18-dar ...-szi-gal2 ...-szi-gar szi-gi-ri-szum szi-gi4-dar szi-gi4-ha-lum szi-gi4-la szi-gu-a-bi-ir szi-gu-a-szum szi-gu4-ba-lu szi-ha-lum szi-hal-lum szi-hal-um szi-hu-szi-ih szi-hur-a-mur szi-i3-li2 szi-ig-sza-bi{ki} szi-ig-sza-bi{ki}-sze3 szi-ik-ri-szi{ki} szi-ik-ri-szum{ki} szi-ik-ri{ki} szi-ik-ri2-szum{ki} szi-il-ni-gi ...-szi-im-... szi-im-da-gu-ni szi-im-hu-ni szi-im-szi-ah ...-szi-in szi-in-gal szi-in-ki-a-lu-bi ...-szi-in-x-... szi-iq-di3-a-ni ...-szi-ir szi-ir-ku-tu-ur szi-la-bu-bi szi-la-ma-si2 szi-la-pi-ri2 szi-la-ti-ir szi-la-x szi-lu5 szi-lu5-lu5 szi-lu5-lu5-ta szi-ma-... szi-ma-asz-gi szi-ma-asz-gi{ki} szi-ma-asz-gi4 szi-ma-asz-gi4-me szi-ma-asz-gi4-ne szi-ma-asz-gi4-sze3 szi-ma-asz-gi4{ki} szi-ma-asz-gi4{ki}-ke4 szi-ma-asz-gi4{ki}-me szi-ma-asz-gi4{ki}-sze3 szi-ma-asz-gi4{ki}-ta szi-ma-asz-gi4{ki}-x szi-ma-asz-gi5 szi-ma-asz-gi5-ke4 szi-ma-asz-gi5-ke4-ne szi-ma-asz-gi5-me szi-ma-asz-gi5-sze3 szi-ma-asz-gi5-ta szi-ma-asz-gi5-x szi-ma-asz-gi5{ki}-ke4 szi-ma-asz-ki-ke4 szi-ma-asz-ki-me szi-ma-asz{ki} szi-ma-asz{ki}-ta szi-ma-at-e2-kur szi-ma-in-bi2 szi-ma-la szi-ma-mi-tum szi-ma-na-ta szi-ma-ni-um{ki} szi-ma-nu-um szi-ma-nu-um{ki} szi-ma-nu-um{ki}-ke4-ne-sze3 szi-ma-num2 szi-ma-num2{ki} szi-masz-gi5{ki} szi-me-a-ni szi-mi-ri2 szi-ni-ku-tu-ur szi-ni-na-nu-um szi-ni-sza szi-nu-nu-tum szi-nu-ri szi-pa-ra{ki} szi-PI-NI szi-pu3-zi-ri2 szi-qu2-ra-da-ti szi-ra-bi2-at szi-ri-iq-tum-ma szi-ri-szi-ih szi-rig2-{d}szul-gi szi-ru-da-mu-ta szi-ru-ni-lum szi-rum ...-szi-sa10 szi-sza-am-szi-im szi-sza-am3-szi szi-sza-mi szi-sza-ra-at szi-szar-ra-at szi-szi-de3 szi-szi-ig{muszen} szi-szi-il-la-ab{ki} szi-szi-il{ki} szi-szi-il{ki}-sze3 szi-szi-tum szi-szi-zi szi-szu2-hu-ul szi-tam2-s a-at ...-szi-ti szi-ti szi-tum{um} szi-wi-il-wa-la-ah szi-x-... szi:an SZID szid SZID-a SZID-bi szid-bi SZID-da szid-da szid-da-a szid-de3 SZID-gada SZID-gal2 SZID-ka SZID-lu5-ge2 SZID-ma SZID-ma-tug2 SZID-ra SZID-ra-x-um-ba-ri szid-szid-da SZID-ta SZID-u2-x-... szid2 szika szilam ...-SZIM SZIM szim SZIM-a ...-szim-bi SZIM-bi szim-bi-la-ha-ka-me SZIM-da-ku-ni SZIM-e ...-szim-ma SZIM-mu2-gal SZIM-SZIM SZIM-ta SZIM(GA) szimaszgi szimaszgi-e-sir2-me-esz2 szimaszgi-ga szimaszgi-ka szimaszgi-me szimaszgi-x-...-ta szimaszgi-zi-... szimaszgi(LU2) szimaszgi{ki} szimaszgi{ki}-ka szimaszgi{ki}-me szimaszgi{ki}-me-esz3 szimaszgi{ki}-sze3 szimaszgi2 szimaszgi2-sze3 szimaszgi2{ki} szimaszgi2{ki}-me szimaszgi2{ki}-me-esz2 szimaszgi2{ki}-sze3 szimaszgi2{ki}-ta szimx(KWU745) szimx(KWU752) SZIMxAN SZIMxKUSZU2 SZIMxPI SZIMxX szinig szinig-bi szinig-da szinig-ka szir szir-dab-ta szir-ga szir-ga-ta szir-gal szir-ra szir-szir szit szit-tum szita szita-a szita-ab szita-ab-ba szita-nun szita2 SZITA3 szita3 szita4 sziti sziti-bi sziti-ma sziti-ma-bi sziti-ma-tug2 szitim szitim-am3 szitim-ba-dim2 szitim-da szitim-e szitim-e-ne szitim-e-ne-sze3 szitim-gal szitim-gal-ke4 szitim-ka szitim-ke4 szitim-ma szitim-ma-ka szitim-ma-sze3 szitim-me szitim-me-esz2 szitim-sze3 szitim-ta -szu ...-szu SZU szu szu-... szu-...-AN szu-...-ma szu-...-sze3 szu-...-ta szu-...-U szu-...-x szu-...-zu szu-...{ki} szu-{d}... szu-{d}...-sze3 szu-{d}...-ta szu-{d}...-ti-a szu-{d}{gesz}geszimmar szu-{d}a-ga2-min szu-{d}asznan szu-{d}ba-... szu-{d}ba-ba6 szu-{d}ba-ba6-nu-me-a szu-{d}be szu-{d}be-szinig szu-{d}be-ta szu-{d}bi szu-{d}bi2-li-li szu-{d}da-gan szu-{d}da-gan-ta szu-{d}da-mu szu-{d}dam-ki szu-{d}dam-ki-na szu-{d}dumu-zi szu-{d}dumu-zi-da szu-{d}dumu-zi-sze3 szu-{d}dumu-zi-ta szu-{d}dur-ul3 szu-{d}EN-... szu-{d}en-ki szu-{d}en-lil-la2 szu-{d}en-lil2 szu-{d}en-lil2-... szu-{d}en-lil2-ka szu-{d}en-lil2-la2 szu-{d}en-lil2-la2-i3-dab5 szu-{d}en-lil2-la2-ra szu-{d}en-lil2-la2-sze3 szu-{d}en-lil2-la2-ta szu-{d}en-lil2-sze3 szu-{d}en-lil2-ta szu-{d}en-ra szu-{d}er3-ra szu-{d}esz18-dar szu-{d}esz18-dar-ta szu-{d}i-szum szu-{d}idim szu-{d}idim-ta szu-{d}ildu3-ma szu-{d}inanna szu-{d}inanna-ka szu-{d}inanna-ta szu-{d}ir-da szu-{d}isin2{si} szu-{d}isz-ha-ra szu-{d}isz-ti-szu-ta szu-{d}isz:ha-ra szu-{d}iszkur szu-{d}iszkur-ra szu-{d}iszkur-sze3 szu-{d}iszkur-ta szu-{d}isztaran szu-{d}ki-za szu-{d}la-ah szu-{d}la-ta-ra-ak szu-{d}lamma-{d}amar-{d}suen-ka szu-{d}lil2 szu-{d}lugal szu-{d}lugal-edin-ka szu-{d}ma-lik szu-{d}ma-ma szu-{d}ma-ma-ta szu-{d}ma-mi szu-{d}ma-mi-ib szu-{d}ma-mi-ta szu-{d}ma-mi-tum szu-{d}mah-ta szu-{d}na szu-{d}na-na-a szu-{d}na-zi szu-{d}nanna szu-{d}nanna-zi-sza3-gal szu-{d}nansze szu-{d}nerah szu-{d}nerah-x szu-{d}NI szu-{d}nin-... szu-{d}nin-a-zu szu-{d}nin-bad3 szu-{d}nin-dub-ga2 szu-{d}nin-dub-szen szu-{d}nin-gal szu-{d}nin-gal-ka szu-{d}nin-gesz-zi-da-ta szu-{d}nin-gi-ri-da szu-{d}nin-gir2-su szu-{d}nin-girimx(A.BU.HA.DU) szu-{d}nin-girimx(A.BU.HA.DU)-ta szu-{d}nin-gubalag szu-{d}nin-gul szu-{d}nin-ha-ildu3-ma szu-{d}nin-isin2 szu-{d}nin-isin2{si} szu-{d}nin-isin2{si}-ta szu-{d}nin-kar-ke3 szu-{d}nin-kar-ke3-ta szu-{d}nin-ki-na szu-{d}nin-lil2 szu-{d}nin-masz szu-{d}nin-masz-ta szu-{d}nin-mug szu-{d}nin-mug-ga szu-{d}nin-sun2 szu-{d}nin-sun2-sze3 szu-{d}nin-szubur szu-{d}nin-szubur-da szu-{d}nin-szubur-me szu-{d}nin-szubur-ra szu-{d}nin-szubur-sze3 szu-{d}nin-szubur-ta szu-{d}nin-ur4-ra szu-{d}nin-urta szu-{d}nin-x szu-{d}nin9-masz szu-{d}nisaba szu-{d}nisaba-ka-bi szu-{d}nisaba-ke4 szu-{d}nisaba-ta szu-{d}nu-musz-da szu-{d}suen szu-{d}suen-... szu-{d}suen-ba-ni szu-{d}suen-i3-li2 szu-{d}suen-ka szu-{d}suen-ra szu-{d}suen-sze3 szu-{d}sza-ma-x szu-{d}szakkan2 szu-{d}szara2 szu-{d}szu-bu-la szu-{d}szu-mu-dar-sze3 szu-{d}szu-mu-gan szu-{d}szul-gi szu-{d}szul-gi-sze3 szu-{d}szum szu-{d}tiszpak szu-{d}ur3-bar-tab szu-{d}utu szu-{d}utu-ra szu-{d}utu-ta szu-{d}x szu-{d}x-... szu-{d}x-(x) szu-{d}x-u2 szu-{d}x-x szu-{d}x-x-x szu-{d}za-ba4-ba4 szu-a szu-a-a szu-a-ba szu-a-ba-a szu-a-ba-ba szu-a-bi szu-a-da-mu szu-a-gi szu-a-gi-na szu-a-hi{ki} szu-a-ku szu-a-ni-ba-ni szu-a-num2 szu-a-si-gal2 szu-a-zi szu-a-zi-sze3 szu-ab-ba szu-ab-ba-ta szu-ad-da szu-ad-da-mu szu-ad-mu szu-ad-mu-ta szu-ad-x-gi szu-ah{ki} szu-ak szu-al-la szu-al-la-ta szu-al-lu szu-am3 szu-ama-tu szu-an-na szu-an-na-ta szu-an-ne2-zu szu-AN-szum szu-an-ta-mu-ag2-ka szu-an-ta2-su-ra-ke4 szu-ASZ-im-x szu-asz2-li szu-ba szu-ba-ab-szum2-a szu-ba-ad szu-ba-an-da-an-du szu-ba-an-da-du szu-ba-an-ti szu-ba-ba szu-ba-ba-ti szu-ba-bi-ta szu-ba-da-num2 szu-ba-mu szu-ba-na-sig szu-ba-ni szu-ba-nim szu-ba-ra szu-ba-ra-ni szu-ba-szum2-e szu-ba-ti szu-BAD szu-bad3-x-... szu-BAD3.AN{ki} szu-bala-gal szu-bar szu-bar-na-at szu-bar-ra-gu7-a szu-be-li2-li2 szu-be-lum szu-be2-li-li szu-be2-li-li-ka szu-be6-li szu-bi szu-bi-bi szu-bi-DUB szu-bi-i3-li2 szu-bi-la-am szu-bi-lam szu-bi-li-im szu-bi-mu szu-bi2 szu-bi2-du7-ta szu-bi2-isz-hu-ha szu-bi2-lam szu-bi2-u3 szu-bu-bu szu-bu-bu-um szu-bu-ra szu-bu-tum szu-bu-ul-tum szu-bu-um szu-bu3-du szu-bu3-ul-tum szu-BULUG3-ba szu-bur2 szu-bur2-a szu-bur2-ra szu-da szu-da-... szu-da-a szu-da-a-ta szu-da-ba szu-da-ba-an szu-da-ba-ni szu-da-da szu-da-da-sze3 szu-da-da-ta szu-da-dim2 szu-da-du szu-da-e{ki} szu-da-e{ki}-sze3 szu-da-ga-an szu-da-gan szu-da-gi szu-da-hu-um szu-da-la-at szu-da-mar szu-da-mar2 szu-da-mi-ni szu-da-mu szu-da-ni-a szu-da-ra-ni szu-da-ri2 szu-da-sze3 szu-da-ta szu-da-ti szu-da-ti-hi szu-da-x szu-da-x-x szu-da-zu-ra szu-dag szu-dam szu-dam-... szu-dam-ki-na szu-dam-sza-AN szu-dar-a szu-DI szu-di-num2 szu-dim2 szu-dim2-ma szu-dim3 szu-dingir szu-dingir-{d}en-lil2-la2 szu-dingir-{d}suen-ka-lal3 szu-dingir-asz szu-dingir-HAR szu-dingir-ra szu-du szu-du-du szu-du-du-ta ...-szu-du-e11 szu-du10-ga szu-du11-du11-ga szu-du11-ga szu-du2 szu-du3 szu-du3-a szu-du7 szu-du7-a szu-du7-a-bi szu-du7-ta szu-du8 szu-du8-a szu-du8-a-bi szu-du8-a-ni szu-du8-a-sze3 szu-du8-bi szu-du8-mah szu-du8-sza szu-dul4 szu-dumu-zi szu-dur-al szu-dur-ul3 szu-dur-um szu-dur2-dur2 szu-dur2-ra szu-e-gid2 szu-e-li szu-e-li-ga szu-e-ne szu-e-sze-x szu-e2-a szu-e2-a-ta szu-e2-udu-ka szu-e2-x-ak-sze3 szu-e2(SA)-a szu-e3 szu-e3-a szu-e3-a-asz szu-e3-am3 szu-e3-da szu-eb szu-en szu-en-lil2 szu-en-nun szu-en-ra szu-en-um szu-er3-ra szu-er3-ra-sze3 szu-er3-ra-ta szu-es-sza szu-esz szu-esz-a-sza szu-esz-dar szu-esz-dar-kam szu-esz-dar-ta szu-esz-sza szu-esz-sza-sze3 szu-esz-sza-ta szu-esz-x szu-esz:sza szu-esz18-dar szu-esz18-dar-e szu-esz18-dar-ke4 szu-esz18-dar-ra szu-esz18-dar-sze3 szu-esz18-dar-ta szu-esz18-dar-x szu-esz18-dar-x-x szu-esz3 szu-esz3-sza szu-esz5-sza szu-esz5-sza-ka szu-esz5-sza-sze3 szu-esz5-sza-ta szu-esz5-sza(GA) szu-ga ...-szu-ga-... szu-ga-bu-um szu-ga-ga szu-ga-ga-ASZ-NI szu-ga-kum szu-ga-lam szu-ga-lam-ki-du10 ...-szu-ga-lam-ma szu-ga-lam-ma szu-ga-lam-ma-x szu-ga-lam-zi-mu szu-ga-li szu-ga-li-li szu-ga-te szu-ga-ti szu-ga-tum szu-ga2 szu-ga2-a-sze3 szu-gag-ISZ-ba-bi szu-gal szu-gal-um szu-gal2 szu-gam-gam-e szu-gar szu-gar-BI-pa-e3 szu-gar-gi4-ri-ma szu-gar-ra szu-gar-ta szu-gar-x szu-gar-x-x szu-gar3 szu-gar3-ti szu-gesz szu-gi szu-gi-bu-um szu-gi-iti-iti szu-gi-na szu-gi4 szu-gi4-a szu-gi4-bi szu-gi4-gesz-ni-bi2-du11 szu-gi4-gi4-da szu-gi4-me szu-gi4-me-x szu-gi4-sze3 szu-gi4-ta szu-gi4-tum szu-gi4(SZU) szu-gi8 szu-gid2 szu-gid2-am3 szu-gid2-da szu-gid2-gid2 szu-gid2-me szu-gid2-sze3 szu-gid2-ta szu-gir2 szu-GIR2@g szu-GIR2@g-bi szu-gu szu-gu-... szu-gu-bi szu-gu-bu-um szu-gu-bu3-lum szu-gu-dar szu-gu-du szu-gu-du-u3-a-a szu-gu-gu szu-gu-kam szu-gu-la szu-gu-la2 szu-gu-ni szu-gu-pu2 szu-gu-sza3-gug szu-gu-te szu-gu-u2 szu-gu-ub szu-gu-ub-ba szu-gu-ub(HI) szu-gu-uh szu-gu-uh-x szu-gu-um szu-gu2-a szu-gu2-ul3 szu-gu4 szu-gu4-ma-x szu-gu7-du7-tum szu-gub3-da szu-gub3-da-sze3 szu-gub3-temen szu-gur szu-gur-da szu-gur-kur2-kur2-ra szu-gur-ra szu-gur-ra-mu szu-gur-si szu-gur-sze3 szu-gur-tum szu-gur-tum2 szu-gur-um-ta szu-gur5 szu-gur5-tur szu-ha-a szu-ha-la-a szu-ha-li-ab szu-ha-ma-ti szu-ha-ni szu-ha-ni-esz szu-ha-ni-isz szu-ha-ti szu-hal-bi szu-hal-un-du szu-hu-bu-ur szu-hu-dar szu-hul3 szu-i szu-i-di3-er3-rum szu-i-e szu-i-e-ne-sze3 szu-i-ka-ta szu-i-me szu-i-ne szu-i-ne-ta szu-i-sze3 szu-i(TUR) szu-i2 szu-i2-sze3 szu-i3 szu-i3-li szu-i3-li2 szu-i3-li2-a szu-i3-li2-ke4 szu-i3-li2-su szu-i3-li2-su-ta szu-i3-li2-sze3 szu-i3-li2-szu szu-i3-li2-szu-ta szu-i3-li2-ta szu-i3-li9 szu-i3-sze3 szu-igi-gu-bi-sze3 szu-igi-isz-du-{d}en-ki szu-igi-sze3 szu-igi-sze3-du szu-il-la szu-il-tum szu-il2-la-ta szu-il2-la{ki}-ta szu-il2-tum szu-ildu3 szu-im-...-gi4 szu-im-a szu-im-bi szu-im-mi-in-us2 szu-im-mi-NI szu-im-ne-e szu-im-szu szu-im-U-in-gam-ta szu-in-na-sa6 szu-ir-ha-an szu-ir-hu-um{ki} szu-isz-gar3 szu-isz-ha-ra szu-ISZ-ki szu-iszkur szu-ka szu-ka-... szu-ka-kum szu-ka-mar2 szu-kab-ta szu-kab-ta-sze3 szu-kab-ta-ta szu-kab-ta2 szu-kab-ta2-me-sze3 szu-kab-ta2-ra szu-kab-ta2-sze3 szu-kab-ta2-ta szu-kab2-ta2 szu-kad5-a szu-kal szu-kal-tum szu-ki szu-ki-tum-ta szu-KID-a szu-ku-am3 szu-ku-ba-um szu-ku-bu szu-ku-bu-um szu-ku-bu-um-e szu-ku-bu-um-ma szu-ku-bu-um-sze3 szu-ku-bu-um-ta szu-ku-gu-um szu-ku-ku szu-ku-la2-tum szu-ku-na-um szu-ku-NIG2-NI szu-ku-ri2-dah szu-ku-ri2-dah-hu szu-ku-ub szu-ku-uk szu-ku-x szu-ku3-ge szu-ku3-kam szu-ku5 szu-ku6 szu-ku6-e szu-ku6-e-ka szu-ku6-e-ne szu-ku6-e-ne-sze3 szu-ku6-ka szu-ku6-me szu-ku6-me-esz2 szu-ku6-ne szu-ku6-ne-ka szu-ku6-ne-ta szu-ku6-re-ne szu-ku6-re-ne-sze3 szu-ku6-sze3 szu-ku6-ta szu-ku8-ba-ni szu-ku8-bu szu-ku8-bu-um szu-ku8-bu-um-e szu-ku8-bu-um-ma szu-ku8-bu-um-ma-bi szu-ku8-bu-um-ma-ta szu-ku8-bu-um-ta szu-ku8-ub szu-la-{gesz}x-da szu-la-a szu-la-an szu-la-ba szu-la-ba-an szu-la-ba-szi szu-la-ke4 szu-la-ma-ta szu-la-me-x szu-la-nu-um szu-la-num2 szu-la-num2-sze3 szu-la-num2-ta szu-la-ti szu-la2 szu-la2-a szu-la2-a-ta szu-la2-ta szu-lam-ma szu-li szu-li-DU szu-li2-a szu-lu szu-lu-am szu-lu-lu szu-lu-lu-ti szu-lu-ti szu-lu2-la szu-lu2-um szu-lu5-ge szu-lu5-tur-tur szu-lugal szu-luh szu-luh-ha szu-lum szu-lum-ma szu-ma szu-ma-... szu-ma-a szu-ma-am3 szu-ma-am3-i3-tum szu-ma-am3-mi-tum szu-ma-an-na szu-ma-an-szum2 szu-ma-an-x-a-ni szu-ma-bu-um szu-ma-ha-dingir szu-ma-li2-ik szu-ma-lum-... szu-ma-ma szu-ma-ma-ta szu-ma-me-tum szu-ma-mi szu-ma-mi-tum szu-ma-mi-tum-sze3 szu-ma-nu-um szu-ma-ra szu-mah szu-mar szu-mar-ra szu-me-lim szu-me-me szu-me-me-ta szu-me-ni szu-me-ra szu-me-tag szu-mi szu-mi-a-bi-sze3 szu-mi-a-hi-i-a szu-mi-bi szu-mi-ga szu-mi-id-dingir szu-mi-in-ni szu-mi-lal3 szu-mi-sza szu-mi-um{ki} szu-mu szu-mu-im-bi szu-mu-ke4 szu-mu-sza3-usz-tum szu-mu-x szu-mu-x-x szu-mu-x-x-x szu-mu2-a szu-mul szu-murgu2-sze3 szu-na szu-na-a szu-na-a-zi szu-na-ab-lum szu-na-ab2 szu-na-an-ne2 szu-na-an-ni szu-na-bar szu-na-bu-um szu-na-da szu-na-gar3 szu-na-ka szu-na-ku-um szu-na-mi-esz18-dar szu-na-mu szu-na-mu-gi4 szu-na-mu-gi4-me szu-na-mu-gi4-sze3 szu-na-mu-gi4-ta szu-na-mu-gi4{ki} szu-na-mu-um szu-na-ni szu-na-ni-isz-ne szu-na-nu-uh-x-me szu-na-ta szu-na-ta-am3 szu-na-ti szu-na-x-bu-um szu-na-x-x szu-na-za-az szu-na-zi szu-nagar-a szu-NE szu-ne-du7 szu-NE-li szu-ne-ne szu-ne-tum szu-ni szu-ni-... szu-ni-{d}nam-ka szu-ni-a szu-ni-am3 szu-ni-an-nam szu-ni-an-nam-ta szu-ni-bu szu-ni-dingir-mah szu-ni-dingir-re szu-ni-du11-ga szu-ni-i3-sa6 szu-ni-isz-ne szu-ni-ki-ib szu-ni-su szu-ni-tum szu-ni-tum2-mu szu-ni-um szu-ni2-bi szu-nigin szu-nigin-ba szu-nigin2 szu-nigin2-ba szu-nin-{d}lamma szu-nin-e-i3-zu szu-nir szu-nir-e szu-nir-ka-sze3 szu-nir-ra szu-nir-ra-me szu-nir-re szu-nir-ru-ku szu-nir-sze3 szu-nir-tab-um szu-nir-um szu-nu szu-nu-du6 szu-nu-hu-... szu-nu-kusz2 szu-nu-kusz2-a szu-nu-kusz2-ta szu-nu-mur szu-nu-nu szu-nu-nu-ta szu-nu-ub-da-szum2-ma szu-nu-un szu-nu-x-KA szu-numun szu-numun-a szu-numun-a-ka szu-numun-a-sze3 szu-numun-a-ta szu-numun-bi szu-numun-ka szu-numun-ka-sze3 szu-numun-na szu-numun-na-ka szu-numun-na-ka-ni szu-numun-na-sze3 szu-numun-na-ta szu-numun-sze3 szu-numun-ta szu-numun-x szu-numun(BALA) szu-numun(MU)-na szu-numun(TI) szu-pa-e3 szu-palil szu-palil-bi-sze3 szu-palil2 szu-palil2-{d}nin-ur4-ra szu-pesz szu-pesz-me szu-pesz5 szu-pesz5-a szu-pesz5-e szu-pesz5-e-x szu-pesz5-x szu-peszx(GA.KAD3)-a szu-pirig-banda3 szu-pu3-tum szu-qur-tum szu-ra szu-ra-ma-ti szu-ra-nu-um szu-ra-num2 szu-ra-num2-e szu-ra-ra szu-re-num2 szu-ri szu-ri-a szu-ri-im-ku szu-ri-x szu-ri2 szu-ri2-im-ku-ra szu-ru szu-ru-ab-tu szu-ru-edin-na szu-ru-im-ti szu-ru-lum szu-ru-ub-e2-a szu-ru-ud-hu-um{ki} szu-ru-ud-hu-um{ki}-ma szu-ru-usz-ak szu-ru-usz-gi-in szu-ru-usz-ki-in szu-sa szu-sa-{d}nanna-zi szu-sa-hu-um{ki} szu-sa-la2 szu-sa6 szu-sa6-a-ga szu-sa6-ga szu-sa6-ga-ta szu-sa6-mu szu-sa6-musz szu-saga szu-sahar szu-sahar-ra szu-sal szu-sal-la szu-sal-la-ka-ti-um szu-sal-la-sze3 szu-sal-x szu-sar szu-sar-ka szu-sar-sze3 szu-se3-ga szu-si ...-szu-si-ga szu-si-ga szu-si-ta szu-sikil szu-su szu-su-ra szu-suen szu-sukkal szu-sza-bar szu-sza-ga-ar szu-sza-gar szu-sza-la2 szu-sza-nig2 szu-sza-nu-um szu-sza-num2 szu-szakir szu-szar-ri szu-sze szu-sze3 szu-sze3-gar szu-sze3-la2 szu-sze3-la2{uruda} szu-szen szu-szir szu-szu-la szu-szu-la2 szu-szu-mu-dar-sze3 szu-szu-ti szu-szu-um{ki} szu-szu2-amar-en-na-sze3 szu-szuba3 szu-szum-ma szu-szum2-ma szu-szum2-ma-da szu-szum2-ma-ke4 szu-szum2-ma-ta szu-ta szu-ta-ku-da szu-ta-la2 szu-ta2-pu-li2 szu-tab szu-tab-na szu-tag szu-tag-a szu-tam-ma szu-te szu-te-a szu-te-re szu-te-tum-ma szu-ti szu-ti-... szu-ti-a szu-ti-im-x-ad szu-ti-nu-um szu-ti-num2 szu-ti-ru-um szu-ti-ru-um-ta szu-ti-rum szu-tibir szu-tibir-ra szu-tu-am szu-tu-ni szu-tu-un-gu szu-tu-zi szu-tuku szu-tum szu-tum-a szu-tum-ka szu-tum-ma szu-tum-me szu-tum-sze3 szu-tum-ta szu-tur szu-tur-al szu-tur-tur szu-U-HU-ta szu-u-ri2-ta szu-u2 szu-u2-a-ta szu-u2-a2-na szu-u2-gu szu-u2-na szu-u2-u2 szu-u2-u2-ta szu-u2-x szu-u3-a-ta szu-u4-ma-ha-re-szu-nu szu-ub szu-ub-tum szu-UD-x szu-ug-zi szu-ul-bi2-um szu-ul-gid2 szu-ul-ma-num2 szu-ul4-bi szu-um szu-um-ma-mu szu-um-NI-ir szu-um-szu-ra-bi2 szu-um-x szu-un-ti{ki} szu-ur-... szu-ur-a-num2 szu-ur-am3 szu-ur-ba szu-ur-di-na-gar szu-ur-dingir-szu szu-ur-gi szu-ur-giri3 szu-ur-gu szu-ur-szu szu-ur-u2-u2 szu-ur2 szu-ur2-ba-NE szu-ur2-bu{ki}-ke4-ne-sze3 szu-ur2-bu{ki}-me szu-ur2-i7-unu{ki} szu-ur2-me szu-ur2-me-bi szu-ur2-tum szu-ur2-x szu-ur2-zi szu-ur2{muszen} szu-ur3 szu-ur3-bu{ki}-me szu-ur3-me szu-ur3-ra szu-ur3-x szu-ur4-ra szu-ut szu-ut-da-ba-ni szu-x szu-x-... szu-x-...-ta szu-x-a-szu-rum szu-x-a-x-x-na szu-x-an-ki szu-x-ba szu-x-bi szu-x-dingir szu-x-dug-x-la2-zi szu-x-e3 szu-x-hun-hun szu-x-ki-ra-ta-ni szu-x-LUM szu-x-mah szu-x-na szu-x-ni szu-x-sar szu-x-ur-ta szu-x-x szu-x-x-kam szu-x-x-mi-ni szu-x-x-x szu-x-zu szu-za-ba-x szu-za-tum szu-za-za szu-zi szu-zi-zi szu-zi3-mu-dar-sze3 szu-zu szu-zu-... szu-zu-a szu-zu-e szu-zu-ga2-ra szu-zu-ga2-ra-asz szu-zu-ga2-ra-sze3 szu-zu-ga2-ra-ta szu-zu-gar3 szu-zu-ke4 szu-zu-lugal szu-zu-mu szu-zu-ne szu-zu-ra szu-zu-x szu: szu:{d}dumu-zi szu(E) szu(E)-na-mu-gi4{ki} szu(KI) szu(KI)-nir szu(MI) szu(SIG2) szu(TUG2) {szu}szudul5 {szu}szudul5-a SZU+LAGAB SZU+LAGAB-a SZU+LAGAB-ba SZU+LAGAB-bi SZU+LAGAB-na SZU+LAGAB-na-bi SZU+NIGIN SZU+NIGIN-ba SZU+NIGIN-bi SZU+NIGIN-tuku szu12 szu12-ba szu12-szu12 szu2 szu2-a szu2-an szu2-ba-sze3 szu2-du8-du szu2-dul3 szu2-gu2-x-du szu2-luh szu2-ma2 szu2-ma2-am3 szu2-sag szu2-szu2-ma szu2-x SZU2.E2 {szu2}szu-luh {szu2}szudul4 {szu2}szudul5 szu4 szu4-... szu4-{d}ba-ba6 szu4-a szu4-a-num2 szu4-din{muszen}-dal-la-gin7 szu4-dul4 szu4-dul5 szu4-dun4 szu4-gan szu4-gan-sze3 szu4-sag szu4-sag-sze3 szu4-sza-na-ma-ta {szu4}szudul4 szu7 {szu7}szudul5 {szu7}szudul5-a {szu7}szudul5-a-sze3 {szu7}szudulx(URxA) {szu7}szudulx(URxA)-sze3 szub szub-a szub-ba szub-ba-a szub-ba-bi szub-ba-ka szub-ba-kam szub-bu-de3 szub-szub-ba szub:ba szub(U3) szuba szuba-bi szuba-ku3-sig17-{d}ba-ba6-da szuba2 szuba3 szuba3-bi szuba3-du3-a szuba3-gu-la-du3-a szuba3-ka szuba3-sze3 szuba3-ta ...-szubur szubur szubur-ra szubur(SZUL) szubur{ki} szudul4 szudul5 szudulx(URxA) szudulx(URxA){ki}-ta szuku szuku-a szuku-a-ni szuku-am3 szuku-apin szuku-ba szuku-bi szuku-e szuku-ga2 szuku-gu-... szuku-gu-la szuku-IL2 szuku-kam szuku-me szuku-mu szuku-ra szuku-ra-am3 szuku-ra-an-ne2 szuku-ra-bi szuku-ra-e-ne szuku-ra-ka szuku-ra-ke4 szuku-ra-ke4-ne szuku-ra-ke4-ne-sze3 szuku-ra-me szuku-ra-na szuku-ra-na-sze3 szuku-ra-ni szuku-ra-sze3 szuku-ra-ta szuku-re szuku-sze3 szuku-ta szukur szukur-bi szukur-e szukur-ra szukur-ra-ke4-ne-sze3 ...-SZUL ...-szul SZUL szul szul-...-sze3 SZUL-a szul-a szul-ba-la-a szul-du11-ge-du7 szul-e2-du3-du3 szul-e2-du3-du3-a szul-e2-du3-du3-e szul-e2-du3-du3-ta szul-ga2-a-ad szul-ga2-a-da szul-ga2-ad ...-szul-gi szul-gi szul-gi-i3-li2-ta szul-gi-pirig szul-gi-ra szul-gi-sze3 szul-ka szul-ka-a-sze3 szul-ka-ka szul-ki-ag2 szul-ki-ag2-ta szul-ki-gam-ma-da szul-ku3-ge-du7 szul-la szul-la-x szul-lu5 szul-lul szul-ma2 szul-mi szul-MUSZxGAD ...-szul-pa-e3 szul-pa-e3 szul-pa-e3-ta szul-sza3-ga szul-sza3-ga-na szul-sza3-kusz2 ...-SZUL-ta SZUL-ub-sze3 szul-x-(x) szul-zi szum szum-ma szum-szu szum-szum ...-szum2 szum2 szum2-... szum2-...-x szum2-{d}utu szum2-ba-ad-ta szum2-bad3 szum2-bad3-ta szum2-bad3-x szum2-bad3{ki}-ta szum2-bi szum2-BI-szu szum2-da szum2-dam szum2-de3 szum2-e szum2-e-dam szum2-e-de3 szum2-gaz szum2-gid2 szum2-ha-ab-ha-ab szum2-ha-ab2 szum2-ha-din szum2-ha-gam-gam szum2-ha-la-mu szum2-ha-ma-ti szum2-in-da-gal2 szum2-ka szum2-ka-ta szum2-kam szum2-la2-sze3 ...-szum2-ma szum2-ma szum2-ma-ab szum2-ma-asz szum2-ma-ka szum2-ma-ke4-ne-ta szum2-ma-ma szum2-ma-na-ab szum2-ma-ta szum2-ma{ki}-me szum2-me szum2-mu szum2-mu-... szum2-mu-da szum2-mu-da-am3 szum2-mu-da-esz2 szum2-mu-da-sze3 szum2-mu-dam szum2-mu-de3 szum2-mu-na-ab szum2-mu-usz szum2-NE-e szum2-pu2-pu2 szum2-pu2-pu2-ta szum2-pu2-pu2{ki} szum2-pu2-pu2{ki}-sze3 szum2-pu3-pu3 szum2-sag-ASZ szum2-sikil szum2-sikil-bi szum2-sikil-da szum2-sikil-ka szum2-sikil-mar-ha-szi{ki} szum2-sikil-sze3 szum2-sikil{sar} szum2-sze3 szum2-szim szum2-szum2 szum2-szum2-dam szum2-ta szum2-x szum2-za-ha-din szum2-za-ri2-iq szum2(HAR) szum2(NI) szum2(SZE) szum2{muszen}-da szum2{sar} szum2{sar}-bi szum2{sar}-mu szum2{sar}-ra szur2 szur2-ra szur2(SAG) szur3 szur4 szur5 szur6 szuruppak szuruppak(KUR szuruppak(KUR-RU-SU){ki}-ka-sze3 szuruppak(KUR-RU-SU){ki}-sze3 szuruppak(LAM szuruppak(LAM-SU-RU){ki}-sze3 szuruppak(SU szuruppak(SU-RU-KUR){ki} szuruppak(ZU szuruppak(ZU-KUR-RU) szuruppak{ki} szuruppak{ki}-(x) szuruppak{ki}-ba szuruppak{ki}-da szuruppak{ki}-ga szuruppak{ki}-ka szuruppak{ki}-ka-sze3 szuruppak{ki}-ke4-e-ne-ta szuruppak{ki}-me szuruppak{ki}-sze3 szuruppak{ki}-ta szuruppak{ki}-x szusz3 szusz3-bi szusz3-e szusz3-e-ne szusz3-e-ne-ta szusz3-gu4 szusz3-i3-li2 szusz3-ka szusz3-lugal szusz3-me szusz3-me-esz2 szusz3-ne szusz3-sze3 szusz3-ta szuszin szuszin-at szuszin-sze3 szuszin-ta szuszin{ki} szuszin{ki}-... szuszin{ki}-da szuszin{ki}-ka szuszin{ki}-ka-da szuszin{ki}-ke4 szuszin{ki}-me szuszin{ki}-na szuszin{ki}-na-sze3 szuszin{ki}-sze3 szuszin{ki}-sze3-ta szuszin{ki}-ta szuszin{ki}-ta-me szuszin{ki}-x szutum2 szutum2-bi szutum2-bi-im szutum2-bi-me szutum2-ma szutum2-ta szutum2(GI szutum2(GI-NA-GA-AB-TUM)-ma szutumx(GI.NA.AB.DU) szutumx(GI.NA.AB.DU)-bi-im szutumx(GI.NA.TUM) szutumx(GI.NA.TUM)-ma-am3 szutumx(GI.NA.TUM)-me szutumx(GI.NA.TUM)-sze3 szutumx(KI.NA.AB.DAM) szutumx(KI.NA.AB.DAM)-bi-im szutumx(KI.NA.AB.TUM) szutumx(KI.NA.AB.TUM)-bi-im szutumx(KI.NA.AB.TUM)-ma szutur t a t a-ab-{d}szul-gi t a-ab2 t a-bu-um t a3 t a3-ab-i3-li2 t am t i t i2 t i3 t ib t u t u2 t u6 t ul t um $)-ta ...-ta TA ta ...-ta-... ta-... ...-ta-a ta-a-ha-sza ta-a-ta ta-a-x ta-ab-sza-ak ta-ad-da ta-al ta-am-ta2 ...-ta-am3 ta-ar-x ta-asz-pu-ra-ni-na-ak ta-ba ta-bi-is-ma ta-bi-ma-ma ta-bi2-ma-ma ...-ta-dam ta-di3-ni-esz18-dar ta-din-esz18-dar ta-din-pa-tar-ni ta-du-ri ...-ta-e3-a ta-gu-ga ta-gu4 ta-gur-ra ta-hi-isz-a-tal ta-hi-sa2-x ta-hu-la-am ta-hu-lam ta-IGI-IG ta-ki-dingir ta-ki-im ta-ki-is-ga2-ga2 ta-ku-ku ta-ku-na ...-ta-la ta-la ta-la-... ta-la-a ta-la-a-a ta-la-bu ta-la-gurum2 ta-la-ki-mu ta-la-mu-ta ta-li2-lum ...-ta-lu2 ta-ma-da-ad ta-ma-ti ta-min-ta ta-mu-sza-ti ta-ni-bi2 ta-ni-lum ta-ni-mu-um ta-ni-ta ...-ta-ra ta-ra ta-ra-am-dingir ta-ra-am-pa-la-mi-ig-ri-sza ...-ta-ra-at ta-re-sza-am3 ta-ri-bu ta-ri-bu-um ta-ri-tim ta-ri2-bu ta-sa10 ta-sza-asz2-x ta-sze-ni2-la2 ta-ta-ak-ni ta-ta-dam ta-TAR ta-ti-a ta-ti-ki ta-tu3-re ta-tu3-ri ta-tu3-ru-um ta-x ta-x-... ta-x-ne ta-za-ad-ru-um ta-za-ga ta-zi-in-ma-ma ta:e11 ta(BAL) ta(BI) ta(DU) ta(GU4) ta(GUR8) ta(HI) ta(SZA) ta{ki}-ta ta2 ta2-ah-isz-a-tal ta2-ah-sza-a-tal ta2-ah-sza-tal ta2-ak-zi-um ta2-ak-zi-um-sze3 ta2-at-tu-ri ta2-ba-da-ra-ah ta2-bi2-ni-tum ta2-bur-PA-tum ta2-di-na ta2-di2-esz18-dar ta2-di2-esz18-dar-sze3 ta2-di3-{d}inanna ta2-di3-esz18-dar ta2-di3-esz18-dar-sze3 ta2-di3-in ta2-di3-in-{d}inanna ta2-di3-ka ta2-di3-ka-ta ta2-di3-ki-za ta2-di3-ni ta2-di3-ti ta2-di3-ti-in ta2-di3-ti-ni ta2-din ta2-din-... ta2-din-{d}inanna ta2-din-{d}inanna-sze3 ta2-din-esz-dar ta2-din-esz18-dar ta2-din-esz18-dar-me ta2-din-esz18-dar-sze3 ta2-din-hi-li2 ta2-din-ki-za ta2-din-ki-za-sze3 ta2-din-sze-en6 ta2-din-sze-x ta2-din-x-x ta2-ha-sze-en6 ta2-hi-isz-a-tal ta2-hi-isz-a-tal-ta ta2-hi-isz-e-... ta2-hi-isz-sze-en ta2-hi-sza-tal ta2-hi-sza-tal-ta ta2-hi-sze-en ta2-hi-sze-en6 ta2-hi-szi-in ta2-hu-ma-tal ta2-ki-il-{d}en-lil2 ta2-ki-il-dingir-isz-su2 ta2-ki-il-i3-li2-is2-su ta2-ki-il-i3-li2-is2-su2 ta2-ki-il-i3-li2-isz-su ta2-ki-il2-i3-li2-is2-su2 ta2-ki-ru-um ta2-ki-ru-um-lugal ta2-ki-ru-um-tur ta2-lim-{d}en-lil2 ta2-mur-tum2 ta2-mur-tum2-za-bi2-tum ta2-ra-am-{d}szul-gi ta2-s i ta2-si-hu-um ta2-si-il{ki} ta2-szi-il{ki} ta2-szi-il{ki}-me-esz2 tab tab-... tab-am3 tab-ba tab-ba-a tab-ba-a-ni tab-ba-al-i3-li2 tab-ba-an tab-ba-an-da-ra-ah tab-ba-bi tab-ba-da tab-ba-da-ra-ah tab-ba-da-ra-ah-sze3 tab-ba-de3 tab-ba-e-ne tab-ba-gi-x tab-ba-i3-li2 tab-ba-i3-li2-ke4-ne tab-ba-me tab-ba-ne tab-ba-ni-sze3 tab-ba-ni-ta tab-ba-sze3 tab-ba-u3 tab-bar-di tab-be-li2 tab-be2-da tab-be2-dam tab-be2-de3 tab-bi tab-bi-li2 tab-bu-um tab-bur tab-bur-la-sze3 ...-tab-da tab-dam tab-gar3-la tab-gu-ri tab-har-szum tab-har-tum tab-i3-li2 tab-kab tab-la-... tab-la-la tab-la-la{ki} tab-la-la{ki}-me tab-la-la{ki}-me-esz2 tab-la-su tab-la-zu tab-lu2-uz tab-NI-ma tab-ra{ki} tab-ru{ki} tab-sza tab-sza-a-tal tab-sza-hi tab-sza-la tab-sza-la-mu tab-sza-la-sze3 tab-sza-la-ta tab-szax(LIL)-la tab-sze3 tab-tab-ba tab-te-li2 tab-um tab(MIN) tab(MIN)-ba-nu-um tab(U tabx(MAN) tabx(MAN)-ba-an-da-ra-ah tabx(MAN)-banda3{da} tabx(MAN)-banda3{da}{ki} ...-tag TAG tag TAG-a tag-a tag-a-bi tag-bi tag-da-bi tag-de3 tag-ga tag-ga-bi tag-ga-da tag-ga-ta TAG-gar3-SZE3-KID tag-ha tag-ri-ib-tum tag-tag-ga TAG-ti-um{ki} TAG-x tah tah-isz-sza-tal tah-sza-a-tal tah-sza-ri-ra-am tah-sza-tal tah-sza-tal-ta tak2 tak2-si-ru-um tak2-si-ru-um-sze3 tak2-szi-ru-um tak4 tak4-a tak4-a-bi tak4-a-ka-sze3 tak4-a-ke4 tak4-a-me tak4-a-ta tak4-am3 tak4-ba tak4-e tak4-ga tak4-me tak4-ni tak4-sze3-la2 tak4-ta tak4-tak4-dam tal tal-lik tal-mu-usz{ki} tal-musz-sza{ki} tal-musz{ki} tal-pu-za-ti-li tal-qu3-ut talx(HU) tam tam-gur4{gur}-ra-s'u ...-tam-ma tam-ma tam2 tam2-ha-ri tam2-ha-zi tam2-hi-ri tam2-hi-ru tam2-ka-ra ...-TAR ...-tar TAR tar TAR-... tar-a TAR-a-lal3-la ...-TAR-am-zi tar-bu-bu tar-dam tar-e-dam TAR-ga-na-... TAR-ga-ra TAR-mi-{d}en-lil2 TAR-ni TAR-ni-bu TAR-ni-szu-ta ...-tar-ra tar-ra tar-re tar-re-dam tar-re-de3 tar-sir2-sir2-ra tar-tar-ra TAR-tum TAR-USZ-mu taskarin TAxSZE TAxSZE-du TAxU TAxU-a ...-te TE te ...-te-... te-ad-egir-ti-in-sze3 te-ak te-da-e{ki} te-eh-ku-is-ri te-gal te-ge6-de3 te-ha te-hal-e-ka te-kar te-ki-du10 te-la-a te-la2-ak te-la2-ak-sze3 te-na ...-te-na-sze3 te-NE te-ni-a te-ra te-ra-sze3 te-re-dam te-ri-isz-szi-ma te-ri-isz-szu-ma te-ri2-bu te-ri2-isz-x te-ru-sze-la-ah te-s i-{d}ma-ma te-s i-in-ma-ma te-si te-szu-i-ne te-ta te-te te-te-de3 te-te-sze3 te-u3 te-x te-x-ra{ki} te-x-x te-ze-en6-ma-ma te-ze-ma-ma te-ze2-en6 te-ze2-en6-{d}ma-ma te-ze2-en6-ma-ma te-ze2-en6-ma-ti te-ze2-ma-ma te-ze2(AD)-i3-li2 te(GU2) te(PI) TE) te9 temen temen-{d}ba-ba6 temen-{d}inanna temen-a temen-ab-ba-sur-ra-sze3 temen-asz temen-bi temen-da temen-ki-du10 temen-lu2-pa3-da temen-lu2-pa3-da-ta temen-na temen-na-bi temen-na-ka temen-na-ta temen-ni2-gur3 temen-szu-tur-ne ter tesz2 tesz2-a tesz2-ba tesz2-bi tesz2-me-x tesz2-mu tesz2-na tesz2-tesz2-me-esz3 TExX ...-ti ti ...-ti-... ti-... ...-ti-a ti-a ti-a-bi ti-a-bu-um ti-a-me ...-ti-a-sze3 ti-a-sze3 ...-ti-a-ta ti-ab-zu-ta ti-al-ba-ni-du11 ti-al-ma ti-am3 ...-ti-asz2-sze3 ti-ba-ab ti-ba-gara2-ta ti-bala ti-bi-a-kul ti-da-ni-im ti-dam ti-de3 ti-di ti-di-ni-im ti-dim2 ...-ti-du ti-e2-mah ti-e2-mah-e ti-e2-mah-ta ti-e2-mah-ta-a ti-ga-ab ti-ga-AN ti-ga-num2 ti-ga2-de3 ti-gi-ni-ba ti-gi-ni-ba-asz ti-gi4-da-ga ti-gi4-mu ti-i3-di3 ti-i3-di3-ni-im ti-i3-num2 ...-ti-id-ni-im ti-id-ni-im ti-id-nu-um ti-ik-ti-he2{ki} ti-il-al-ba-ni-du11 ti-il-e2-mah-ta ti-il-la ti-il-ta ti-im ti-im-bu-bu-asz-gi5 ti-im-bu-bu-ka ti-im-bu-na-{asz}asz7-gi4{ki} ti-im-bu-na-{d}asz3-gi5-ta ti-im-bu-na-asz3-gi5 ti-im-bu-na-asz3-gi5-ta ti-im-durunx(KU.KU) ti-im-durunx(KU.KU)-ta ti-im-durunx(KU.KU){ki}-sze3 ti-im-ma-ma ti-im-si-nu-nu ti-im-si-nu-nu-ta ti-im-szi-nu-nu{ki} ti-im-ti-be-li2-ba-ni ti-im-tum{ki} ti-in ti-ir-mi-um{ki} ti-isz-a-tal ti-ki-na-ri ti-ki-ti-hu-um{ki} ti-ki-ti-in-hi{ki} ti-la ti-la-a ti-la-a-ni ti-la-am3 ti-la-asz ti-la-bi-sze3 ti-la-me ti-la-ni-ma-hi-x ti-la-ni-sze3 ti-la-ra ti-la(KU) ti-li-lum ti-lu ti-min-LUM ...-ti-ne ti-ni-a-tum-ta ti-ni-du ti-ni-ku-un ti-ni-mu ti-ni-ti ti-ni-tum ti-ni-um ti-nig2-... ti-nig2-ba ti-nig2-du10 ti-ra-an{ki} ti-ra-asz ti-ra-asz2 ti-ra-asz2-ka ti-ra-asz2-sze3 ti-ra-asz2-ta ti-ra-asz2-ta-ma-ag2 ti-ra-asz2-ta-ur-ag2-x ti-ra-asz2{ki} ti-ra-asz2{ki}-sze3 ti-ri2-da ti-ru ti-ru-NI ti-ru-ru ti-ru-ru-um ...-ti-ru-um ti-sa-ga{ki} ti-si ti-sza-{d}da-hi ti-sza3 ti-sze3 ti-ta-... ti-ti ti-ti-a ti-ti-in ti-ti-ka-ke4 ti-ti-kam ti-ti-PA-x ti-ti-tum ti-tu-x-um ti-tur-ru-um ti-u2-ku ti-u4-dabin ti-um ti-um-ma ti-um-ma-bi ti-um-ma-sze3 ti-um-sze3 ...-ti-x ti-x ti-x-{d}x-x ti-x-ga2 ti-x-ti ti-x-x-ta ti-ze2-ma-ma ti:id ti(BAL) ti(BAL)-a ti(BAL)-ra-asz2 ti(IGI) ti(MU) ti(NUMUN) ...-ti{ki} ti2 tibir tibir-a tibir-ra tibir2 tibira tibira-a tibira-bi tibira-e-ne tibira-me tibira-me-esz2 tibira-ne tibira-sze3 tibira-ta tibirx(KU) tigi2 tigi2-me til til-a til-a-ba til-a-bi til-a-bi-im til-a-ni-sze3 til-am3 til-la til-la-a til-la-a-asz til-la-am3 til-la-bi til-la-bi-im til-la-bi-sze3 til-la-kam til-la-mu til-la-ni til-la-ni-sze3 til-la-sze3 til-le-de3 til-sze3 tilla tilla2 tilla3 tilla5 tim tin tir tir-... tir-{gesz}ab-ba tir-{gesz}ma-nu tir-{gesz}ma-nu-ta tir-a tir-a-ta tir-ba tir-ba-bil-la tir-ba-bil-la-ta tir-ba-bil{ki} tir-ba-bil2-la tir-ba-bil2-la-ta tir-ba-bil3-la tir-ba-bil3-la-ta tir-ba-bil3-la{ki}-ta tir-ba-bil4-la tir-da tir-du8-gid2-da tir-gaba-gid2-da tir-gaba-gid2-da-ta tir-gesz-zi-lisz-ta tir-gu tir-gu-ta tir-ka tir-ka-sze3 tir-ka-ta tir-ke4-ne-ta tir-ki-du8-e tir-ku3 tir-ku3-ta tir-ma-nu tir-me tir-nin-x tir-pa-bil3-la tir-ra tir-ra-ka tir-ra-ke4-ne tir-ra-me tir-sikil tir-sikil-la-ta tir-sze3 tir-ta tir-x TIR) tiszpak titab ...-tu TU tu tu-... tu-...-i3-li2 ...-tu-a-ni tu-am-du3-da tu-BI tu-bi-ASZ tu-bu-um tu-da tu-da-me tu-da-mu tu-da-ni tu-da-nu tu-da-ri tu-da-ru-um tu-di-da tu-di-da{zabar} tu-di(KI)-da tu-di3-da tu-du-bi-di-nu tu-du-u2 tu-dun-sze tu-dur tu-ga tu-ga-asz tu-ga-rum tu-ga-ti tu-gar3-da-mi-ti tu-gara2-asz tu-gur4 tu-gur4{muszen} tu-gur5{muszen} tu-gur8{muszen} tu-gur8{muszen}-bi tu-i3-li2 tu-ki-in-PA-mi-ig-ri-sza tu-ki-in-PA-mi-ig-ri2-sza tu-ki-PA-mi-ig-ri-sza tu-ku-ni tu-li-id-{d}utu-szi tu-li-id-{d}utu-szi-ka tu-li-um{ki} tu-li2-a-ta tu-li2-id-{d}utu tu-li2-id-{d}utu-szi tu-lulim tu-ma-su4 tu-mi-na-a-u2 tu-ni tu-ni-um{ki}-me tu-pu-tu-pu tu-ra tu-ra-... tu-ra-{d}da-gan tu-ra-a tu-ra-a-ta tu-ra-am tu-ra-am-{d}da-gan tu-ra-am-{d}da-gan-ta tu-ra-am-dingir tu-ra-am-e2-a tu-ra-am-i3-li2 tu-ra-am-i3-li2-ka tu-ra-am-i3-li2-sze3 tu-ra-am-i3-li2-ta tu-ra-am-ta tu-ra-am3 tu-ra-am3-i3-li2 tu-ra-asz-ta tu-ra-esz2 tu-ra-i3-li2 tu-ra-me tu-ra-me-esz2 tu-ra-ni tu-ra-nu-um tu-ra-x tu-ra:am-i3-li2 tu-ru-bi2-sza tu-ru-da tu-ru-da-ta tu-ru-ha-um tu-ru-hu-um tu-ru-hu-um-ma-me tu-ru-na tu-ru-na-bi tu-ru-na-ni tu-ru-um tu-sag-bil2-la tu-sza-re tu-sze-ga-ib-ma-ma tu-ta2-ru-um-ra tu-ti-da tu-ti-ri2 tu-tu tu-tu-la{ki} tu-tu-ub{ki} tu-tu-ub{ki}-me-esz2 tu-tu-ub{ki}-sze3 tu-tu-ub2{ki} tu-tu-ul{ki} tu-tu{ki} tu-u3-bi2-isz tu-u3-ga tu-ug-gara2 tu-uk-ku tu-ul-ga-lum-mar-tu tu-um tu-usz-zi-... tu-wa-nu tu-x tu-x-... tu-x-x-dingir tu-zur tu(E2) tu(SAR) tu(TIR) TU) tu{muszen} tu{muszen}-gur8 tu{muszen}-gur8-da tu{muszen}-gur8-re tu{muszen}-gur8{muszen} tu{muszen}-tur tu10 tu11 tu11-tu11-tu10-tu10-bi tu17 tu17-a tu2 tu3 tu3-a-ra-am-{d}da-gan tu3-di3-da tu3-sza-ba-lam tu5 tu5-a tu5-a-ka tu5-a-me tu5-a-sze3 tu5-sa6 tu5-sze3 tu5-tu5-dam tu5-tu5(NAGA)-da tu5(NAGA) tu6 tu6-tu6-sze3 tu7 tu7-ad-da tu7-ad-da-tur tu7-sze3 tu7-ta TUG2 tug2 tug2-... tug2-{d}... tug2-a-du8 tug2-a-lum tug2-a2-ga-hu-um tug2-am3 tug2-an-ne2-... tug2-asz tug2-ba tug2-ba-a tug2-ba-a-ta tug2-ba-bi tug2-ba-ka tug2-ba-ke4 tug2-ba-ra-tur tug2-ba-sze3 tug2-ba-ta tug2-ba-tab tug2-bar-ra-ni tug2-bar-sze3 tug2-bi tug2-bi-ib2-i tug2-da tug2-dam tug2-du8 tug2-du8-a tug2-du8-bi tug2-du8-e-ne-sze3 tug2-du8-kam tug2-du8-me tug2-du8-ne tug2-du8-sze3 tug2-du8-szi-a tug2-du8-ta tug2-du8-x tug2-e tug2-ga tug2-ga-ka tug2-ga-ni tug2-ga-sze3 tug2-ga-ta tug2-ga-tur tug2-ga-x tug2-gan-tug2 tug2-ge tug2-ge2 tug2-gesz tug2-gid2 tug2-gu2-ansze tug2-gur10 tug2-gur10-a tug2-gur8 tug2-gurx(SZE.KIN) tug2-gurx(SZE.KIN)-a tug2-gurx(SZE.KIN){tug2-gur8} tug2-ka tug2-kam tug2-ki-la2 tug2-ki-u4-da tug2-LUM-LUM-a tug2-mah tug2-mah-e tug2-me tug2-mug tug2-NI-(x) tug2-nig2-eb tug2-sa-gi4-a tug2-sa-gi4-a-am3 tug2-sa-gi4-am3 tug2-si tug2-sze3 tug2-ta tug2-tak4-a tug2-tug2 tug2-tug2-a-tu-ta tug2-tur tug2-u2 tug2-us2 tug2-x tug2-x-gi-ne2 tug2-x-x tug2-zi-da tug2(DIB) tug2(E2) tug2(KI) tug2(KI)-ba tug2(SZE3) TUG2) {tug2}... {tug2}ba-tab {tug2}bar-si {tug2}guz-za {tug2}nig2-lam2 tuk4 tuk4-tuk4-e tuku tuku-a tuku-ba tuku-ba-an tuku-bi tuku-bi2-en tuku-dam tuku-na-sze3 tuku-ni tuku-sze3(TUG2) tuku-szum2 tuku-tuku-dam tuku-U-e-gar-ra-sze3 tuku(UR4) tuku5 tuku5-a tuku5-tuku5-de3 tukul tukul(GIGIR) tukul(TUG2) tukum tukum-bi tukum-bi(SZE3) tukumx(SZU.LAL.TUR) tukumx(SZU.LAL.TUR)-bi tukumx(SZU.NIG2.TUR) tukumx(SZU.NIG2.TUR)-bi tukumx(SZU.NIG2.TUR)-sze3 tukumx(SZU.NIG2) tukumx(SZU.NIG2)-bi tukumx(SZU.TUR) tukumx(SZU.TUR)-bi tukur2 tukur2-tukur2 TUKxUD TUL2 tul2 TUL2-a tul2-ab2 tul2-ba tul2-da tul2-da-sze3 tul2-du tul2-du-ta tul2-du3 tul2-e TUL2-HA tul2-ka tul2-ka-sze3 tul2-la-mu tul2-la2-a{ki} tul2-le-la-gi4 tul2-mah tul2-mah-ta tul2-muszen-nu2 tul2-sag tul2-sag-ga2 tul2-sal4-la ...-tul2-sze3 tul2-sze3 tul2-szu-i-ne-ta tul2-ta tul2-ta-kam tul2-ta-me tul2-ta-mu tul2-ta-na-x tul2-ta-pa3-da tul2-ta-pa3-da-am3-ni tul2-ta-ra tul2-ta-sze3 tul2-ta-ta tul2-ta-u4-da TUL2-te-uz tul2-tul2 tul2-tum2-ta tul2-tur tul2-u2-szim-e -tum ...-tum TUM tum TUM-... TUM-a tum-al tum-al-la{ki} tum-al-sze3 tum-al-ta tum-al(TA) tum-al{ki} tum-am-al{ki} tum-an tum-ba-al{ki} TUM-BI TUM-bi2 TUM-bi2-la tum-dam ...-tum-e-ne-sze3 TUM-e2-ak tum-kar2 TUM-ki-x tum-ma tum-ma-... tum-ma-al tum-ma-al-la tum-ma-al-la{ki} tum-ma-al-sze3 tum-ma-al-ta tum-ma-al{ki} tum-ma-al{ki}-ka tum-ma-al{ki}-sze3 tum-ma-al{ki}-ta tum-ma-gar-ra tum-ma-la tum-malx(TUR3) tum-malx(TUR3)-ka tum-malx(TUR3)-ka-sze3 tum-malx(TUR3)-sze3 tum-malx(TUR3)-ta tum-malx(TUR3){ki} tum-malx(TUR3){ki}-a tum-malx(TUR3){ki}-ka tum-malx(TUR3){ki}-ka-sze3 tum-malx(TUR3){ki}-ke4 tum-malx(TUR3){ki}-sze3 tum-malx(TUR3){ki}-sze3(SI) tum-malx(TUR3){ki}-ta tum-malx(TUR3){ma}{ki}-sze3 TUM-me TUM-MI tum-mu TUM-nir-kal TUM-ra-NE-ni-um TUM-si-ga tum-ta ...-tum-x TUM-x tum-x-x-ta TUM) TUM{ki}-sze3 TUM@s tum2 tum2-ma tum2-ma-da tum2-ma-de3 tum2-mu tum2-mu-da tum2-mu-dam tum2-mu-de3 ...-tum3 tum3 tum3-a-bu-e tum3-da tum3-da-am3 tum3-da-bi tum3-da-sze3 tum3-dam tum3-dam-sze3 tum3-de3 tum3-e tum3-gag tum3-ma tum3-ma-al{ki} tum3-mu-da tum3-mu-dam tum3-mu-x tum3-tum3 tum3(NIM) tum3(NIM)-dam tum3(NIM)-de3 tun ...-tur TUR tur tur-... tur-a tur-am-i3-li2 tur-am3 tur-am3-i2-li2 tur-am3-i3-li2 tur-AN tur-an-na TUR-asz-lum tur-ba-IGI tur-bi tur-bi-ta tur-da-ki-num2 tur-dam tur-dingir-mu tur-e tur-e-dam tur-e2 tur-e2-lugal-{gesz}gigir-re tur-ESZ tur-gaz-ba tur-gu-za-ni tur-ha-du tur-hi-dingir tur-hi-x tur-i3-li2 tur-ka tur-kam tur-ki tur-kin-ag-ga tur-me tur-ni tur-ni-iz tur-ni-x-ta tur-NIG2-BI tur-PAD ...-tur-ra tur-ra tur-ra-am-i3-li2 tur-ra-am6-i3-li2 tur-ra-ga tur-ra-ki-ag2 tur-ra-me tur-ra-mi-li2 tur-ra-ni tur-ra-sze3 tur-ra-ta tur-re tur-re-dam tur-re-dam-ta tur-re-x-a tur-sal4-U-szar2-ra tur-sze3 tur-szu tur-ta ...-tur-tur tur-tur tur-tur-a tur-tur-e-ne tur-tur-gaba tur-tur-me tur-tur-mu tur-tur-ra tur-tur-ra-sze3 tur-tur-ra-ta tur-tur-sze3 tur-tur-um tur-x tur2 ...-tur3 tur3 tur3-bi tur3-ka tur3-ra tur3-ra-kam tur3-ra-sze3 tur3-sze3 tur3-ta tur3-x tusz tusz-a tusz-a-ba tusz-a-bi tusz-a-ka tusz-a-me tusz-a-me-esz2 tusz-a-ne tusz-a-ne-ne tusz-a-ne-sze3 tusz-a-sze3 tusz-a-ta tusz-am3 tusz-de3 tusz-du10-gar tusz-me tusz-sza tusz-sza-me tusz-sza-ne-sze3 tusz-u3-dam U u u-... u-...-ta u-a-a-ni u-bar u-bar-... u-bar-{d}... u-bar-{d}suen u-bar-{d}suen-sze3 u-bar-da-... u-bar-dar u-bar-dingir u-bar-du3-a u-bar-e u-bar-e2-a u-bar-esz18-dar-ta u-bar-li-ni u-bar-ma u-bar-ni u-bar-ni-a u-bar-ra u-bar-ra-ta u-bar-re-a-ta u-bar-ri-a u-bar-ri-a-sze3 u-bar-ri2 u-bar-ru-um u-bar-rum u-bar-saga u-bar-suen u-bar-ta u-bar-ti u-bar-ti-a u-bar-tu u-bar-tum u-bar-tum-ra u-bar-tum-ta u-bar-um u-bar-um-e u-bar-um-ta u-bar-x u-bar-x-a U-BI u-bi-ra u-bil3 u-da u-da-ba-gi-na U-DAG U-DISZ u-DISZ-an-na-kisal-ba ...-U-gar3 u-gara2 u-gir4 u-gu-la u-gu2-ba-(x) u-gu4-sze3-e2-tug2-ka-sze3 u-ha-a u-hi-hu ...-u-hu-... u-hu-hi u-hu-um-mi u-ISZ-e2 u-KID-la u-ku u-ku-il-ni u-kur-bala u-la u-LAGAB-ga-sze3 u-li-be-li2-ug u-li-be-lu-ug u-ma-ma u-mes-ni u-mi-s'u u-ni-nin-am3 u-nu u-nu-a u-nu-a-ke4 u-nu-NE-ka u-pi5-ka u-pi5-ta u-pi5-um{ki} u-pi5{ki} u-pi5{ki}-ka u-pi5{ki}-sze3 u-pi5{ki}-ta u-ra-gum2 u-ra-ku-um u-ru u-sza-at u-sza-lum u-sza-lum-x u-sza-sa3-ku u-szar-ta-a2 u-sze-er-ha-lum u-sze3 u-szu-ni-x u-tab u-tar u-TUL2 U-U u-u-du3 U-U-ne U-U-sze3 u-unu-a u-ur4 u-x u-x-e u-x-GAN u-x-x u-za3-ar3-x-masz u-zu-nu-ru-um u-zur-bu-sze3 U.EN U) {u}erinx(KWU896)-na {u}urua{a}{ki}-ta {u}urua{ki}-sze3 ...-u18 u18 u18-a2-na u18-at-ta-e3 u18-ba u18-ba-a u18-ba-a-sze3 u18-ba-a-ta u18-ba-la-tum u18-bar u18-bi u18-da u18-da-a u18-da-a-ta u18-gu4 u18-igi-gal2 u18-ki-nu-... u18-la-la u18-lal3 u18-lal3-ta u18-lal3-x-x u18-mu u18-na-na u18-na-na-me u18-ni u18-tur3-me u18-um u18-usz u18(URU) u18(URU)-di-gal ...-u2 U2 u2 ...-u2-... u2-... u2-...-li-li2-isz u2-{d}ezem-x u2-{d}iszkur u2-{d}utu u2-{gesz}asal2 u2-{gesz}HAR u2-{gesz}haszhur u2-{gesz}kiri6 u2-{gesz}nim u2-{ki}kiszi17 u2-{na4}gug u2-a u2-a-ba u2-a-dab5-ba-ga2-sze3 u2-a-e-ne-sze3 u2-a-gi u2-a-gi-ra u2-a-gu-sur u2-a-la-sze3 u2-a-li-li u2-a-mu u2-a-na-bi u2-a-szi u2-a-ti u2-a-u2-a u2-a2-na u2-a2-na-sze3 u2-ad u2-an-har u2-AN-LAGAB-HAR u2-an-sza-ta u2-ar-... u2-ar-di3-a u2-ar-lugal u2-ar-ra-su-ni u2-ar-ti u2-ar-ti-a u2-ar-tum u2-asz2 u2-ba u2-ba-an-sze-en u2-bi u2-bi-KU-a u2-bi2-la u2-bi2-ni-um u2-bil u2-bil2 u2-bil2-la u2-bu3-bu3 u2-bu3-bu3-sze3 u2-bu3-bu3-sze3-gen-na u2-bur2 u2-da u2-da-a u2-da-ba-ha u2-da-gur10-ra u2-da-igi-hu-rim3 u2-da-ka u2-da-ka-me u2-da-ku3-ta u2-da-li u2-da-mi-sza-ra-am u2-da-mi-szar-ra-am u2-da-mu u2-da-na u2-da-ni u2-da-ni-ta u2-da-nu-um u2-da-ra u2-da-sze3 u2-da-szum u2-da-ta u2-da-tum-ta u2-da-um u2-da-ur4-ra u2-da-ur4-ra-ta u2-dam u2-dih3 u2-DISZ u2-du u2-du-... u2-du-{d}nin-a-ra-li u2-du-{d}nin-a-ra-li-ke4-ka u2-du-{d}nin-a-ra-li-sze3 u2-du-{d}nin-a-ra-li-ta u2-du-ba u2-du-du u2-du-du-a u2-du-du11 u2-du-en-e2-a u2-du-ka u2-du-ku-ma u2-du-lu u2-du-lu-ka u2-du-lu-ta u2-du-lu-za-ma-du10 u2-du-lu-za-ma-hi u2-du-lu-za-ma-hi-ka u2-du-lu2-{d}szara2 u2-du-lu2-sa6-ga u2-du-lu2-saga u2-du-ma u2-du-ma-ma u2-du-nin-a-ra-ka u2-du-ru u2-du-ul-ma u2-du-x u2-du:lu u2-du11 ...-u2-du8-tug2 u2-dug-ka u2-dur u2-e u2-e-li u2-e2-babbar u2-edin-a u2-erin u2-ga u2-ga-a u2-ga-ab-bi-ir u2-ga-ri2-tum u2-ga-ri2-tum-e u2-ga-ta u2-ga{muszen} u2-ga{muszen}-sze3 u2-gar3{ki} u2-gesz u2-gesz-... u2-gesz{sar} u2-GISZxSZU-a u2-gu u2-gu-de2-a u2-gu-gu-tum u2-gu-la u2-gu-u3-li-e-da-da u2-gu-usz u2-gu7-gu7 u2-gul u2-hab2 u2-hab2-bi u2-HAR-an u2-he-du u2-hu-bi u2-hu-ri2-a-num2-bi u2-hu-ri2-um u2-hu-sa6 u2-hub2 u2-IL2 u2-IL2-bi u2-IL2-e2-me u2-il2-e2-me u2-IL2-me u2-in u2-ka u2-ka-a u2-ka-na u2-ki-BAD-mu2 u2-ki-BAD-mu2-a u2-ki-mun-mu2 u2-ki-mun-mu2-a u2-ki-numun u2-ki-szum u2-kiszi17 u2-kiszi17-sze3 u2-ku-bi u2-ku-ma-ma u2-ku5 u2-ku5-ka u2-ku5-ta u2-kul-me u2-kur u2-kur-bi u2-la u2-la-... u2-la-bi u2-la-e-ni-isz u2-la-i u2-la-i-li2 u2-la-i-li2-isz u2-la-i-ni-isz u2-la-i3-li2 u2-la-i3-li2-isz u2-la-li2-isz u2-la2 u2-la2-bi u2-la2-ka-ta u2-la2-ta u2-la2{ki} u2-lam-i3-li2 u2-li u2-li-i3-li2 u2-li-KA u2-li-ka-ku u2-li-li2-isz u2-li-sze3 u2-li-x u2-li2-ma{ki} u2-lu-du u2-lu-du-ma-ma u2-lu-lu u2-lu-ti-ni u2-lu-tu-ni-ma u2-lum-ma{ki}-me u2-lum{ki}-me u2-lum{ki}-sze3 u2-lum{ki}-ta u2-ma-a u2-ma-mu u2-ma-ni-ta u2-ma-nu-um u2-me u2-me-ni-... u2-mi u2-min u2-mu u2-mu-nu-um-sze3 u2-mun u2-munus{ki} u2-na-a u2-na-ab-a-tal u2-na-ab-dan u2-na-ab-sze-en u2-na-ab-sze-en6 u2-na-ab-sze-en8 u2-na-ab-sze-in u2-na-ab-sze3 u2-na-ab-x u2-na-ap-sze-en6 u2-na-ba-tal u2-na-ba-talx(HU) u2-na-NI-x u2-na-we-er u2-na-x-... u2-nagar ...-u2-nam u2-nam u2-NE u2-NE-ka-ku3-me u2-ne-ra-da u2-ni-ba-tal-ta u2-ni-ib u2-nig2-du10 u2-nin9 u2-pa u2-pu2 u2-pu3 u2-qar-ri2-ib2 u2-ra u2-ra-am-sze-en u2-ra-dingir u2-ra-e{ki} u2-ra-i3-li2 u2-ra-ni u2-ri u2-ri-x u2-ri2-a{ki}-sze3 u2-ri2-a{ki}-ta u2-ru u2-ru-a u2-ru-ha-lam{ki} u2-rum u2-s i2-nu-ri u2-s u2-ur u2-s ur-ba-szum u2-sa u2-sa-a u2-sa-sa3-ku8 u2-sag u2-sag-ga2 u2-sag-sze3 u2-sahar-ba u2-sal-la-sze3 u2-si-ga-ta u2-sukkal-la2 u2-sza u2-sza-AB-su3 u2-sza-ak-gesztin-ki u2-sza-ak-gesztin-siki u2-sza-ak-il-ta u2-sza-ak-li2-il u2-sza-at u2-sza-at-su3 u2-sza-i7 u2-sza3-{gesz}kiri6 u2-sza3-ak-li-il u2-sza3-gi4-li2 u2-sza3-he2-gen u2-sze-bi u2-sze3 u2-sze3-he2-du u2-sze3-he2-du-ke4 u2-sze3-he2-du-ta u2-sze3-i-isz u2-sze3-i3-li2 u2-sze6 u2-szi-AN u2-szi-an u2-szi-i3-... u2-szi-lum u2-szim u2-szim-{d}ba-ba6 u2-szim-{d}ba-ba6-ka ...-u2-szim-e u2-szim-e u2-szim-e-ta u2-szim-ma u2-szim-sze3 u2-szim-ta u2-szu u2-szu-ak u2-szu-gu-bi u2-szu-ri{ki} u2-szul u2-szum u2-t ul-ma-ma u2-ta u2-ta-...-al-x-x u2-ta-ak-ki-il-ta u2-ta-hi-... u2-ta-mi-szar-ra-am u2-ta-mi-szar-ra-am-ta u2-ta2 u2-ta2-at-s i-na-at u2-ta2-ba-ni u2-ta2-dingir u2-ta2-mi-sza-ra-am u2-ta2-mi-szar-am u2-ta2-mi-szar-am-ta u2-ta2-mi-szar-mi-ra-am u2-ta2-mi-szar-ra-am u2-ta2-mi-szar-ra-am-ta u2-ta2-mi-szar-ru-um u2-ta2-mi-szar-um-ta u2-ta2-ur4-ra u2-tag-i3-li2-ta u2-tar u2-tar-ta u2-tir u2-tu-da-ni u2-tu-ma2-ge6 u2-tu3-ul-e2-a u2-tul2 u2-tul2-{d}en-ki u2-tul2-e2-a u2-tul2-ma-am3 u2-tul2-ma-ma u2-tul2-ma-ma-ta u2-tul2-x-da u2-tur u2-u2 u2-u2-... u2-u2-a u2-u2-bi-sze3 u2-u2-kal-la u2-u2-mu u2-u2-mu-ta u2-u2-sze3 u2-u2-ta u2-u2-u2 u2-u2-u2-ta u2-u2-u3-a u2-u2-x u2-udu-a-ta u2-ugu2 u2-uh u2-uh-AN u2-uh-ke4-ne u2-ul4 u2-ul4-ka u2-um-me-e u2-ur3-a-ne-ne-sze3 u2-usz u2-usz-he2-du u2-usz-ki-ga2-ra-ke4 u2-x u2-x-... u2-x-a u2-x-da u2-x-eb u2-x-ga-du u2-x-gir2 u2-x-na u2-x-szu u2-x-x u2-x{sar} u2-za u2-za-ar u2-za-ar-{d}szul-gi-ra{ki} u2-za-ar-{d}szul-gi{ki} u2-za-ar-a-ti-gi-NI{ki} u2-za-ar-ba-ba-ti{ki} u2-za-ar-da-gi{ki} u2-za-ar-i-mi-dingir{ki} u2-za-ar-i-mi-lum-ta u2-za-ar-i-mi-lum{ki} u2-za-ar-i-mi-lum{ki}-sze3 u2-za-ar-ub-te u2-za-bur u2-za-du u2-za-ni u2-za-ru-um u2-ze2 u2-ze2-nu-ru-um u2-ze2-nu-um-u3 ...-u2-zi-mu u2-ZI&ZI-sze3 u2-zu-na-a u2:e U2) {u2}... {u2}{d}iszkur {u2}{d}iszkur-bi {u2}{na4}gug {u2}a-sal {u2}a-sal-AN {u2}a-ZI&ZI {u2}ad2 {u2}ad2-sze3 {u2}ad2-ta {u2}an-du3 {u2}asal2 {u2}asalx(A.TU.NIR) {u2}balag-ub3 {u2}bar-szudulx(URxA) {u2}bur2 {u2}bur2-bi {u2}dih3 {u2}eb2-na {u2}ellag2 {u2}EN {u2}er2 {u2}erinx(KWU896)-na {u2}ga-ma-am3-tum {u2}ga2-sal {u2}gamun {u2}gamun2 {u2}gamun2-babbar {u2}gamun2-ge6 {u2}gamun2-sze3 {u2}gan-IL2 {u2}gan-na {u2}gar3-szum {u2}gil {u2}gil-bi {u2}gu2-TAG {u2}gu4-tum-na {u2}gug4 {u2}gug4-bi {u2}gug4-sze3 {u2}gul-ku5 {u2}hab2 {u2}hab2-bi {u2}har-an {u2}har(MUNUS)-an {u2}hirinx(KWU318) {u2}hirinx(KWU318)-na {u2}hirinx(SIG7)-na {u2}hub2 {u2}i3-ri2-na {u2}igi-tur-tug2 {u2}iri-a-a{ki}-sze3 {u2}iri-a-ta {u2}iri-a{ki} {u2}iri-a{ki}-sze3 {u2}iri-a{ki}-ta {u2}iri-ki-sze3 {u2}ISZ {u2}ka3-ma-am3-tum {u2}ka3-ma-am3-tum-bi {u2}KI.KAL {u2}KI.KAL-ga-mu2-a-hu-dar {u2}KI.KAL-mu2-x-suh3 {u2}kiszi17 {u2}kiszi17-amar-ad2 {u2}kiszi17-su-nu {u2}kiszi17-sze3 {u2}kiszi17-ta {u2}KU.GUL {u2}kul {u2}kul-ta {u2}LAL2-x {u2}ma-na {u2}ma-nu {u2}NE-NE {u2}nin9 {u2}ninni5 {u2}ninni5-bi {u2}ninni5-ta {u2}ninni8 {u2}nu-gig {u2}nu-u3-tu {u2}numun {u2}nunuz-ku6 {u2}rib-ba {u2}su-din {u2}sza-ad-su3 {u2}U-EN {u2}U.EN {u2}U.EN-a {u2}U.EN-bi {u2}U.EN-e {u2}U.EN-ka {u2}u3-su-usz {u2}u3-su2-usz {u2}u3-tu {u2}u3-us2 {u2}uku2 {u2}unu-ka {u2}ur2-re{ki}-me {u2}UR2xKAL {u2}urua(URUxGU){a}{ki}-sze3 {u2}urua{a}{ki} {u2}urua{a}{ki}-ke4-ne-ne {u2}urua{a}{ki}-sze3 {u2}urua{a}{ki}-ta {u2}urua{ki}-sze3 {u2}urua{ki}-ta {u2}usz {u2}x {u2}x-a-tum {u2}x-na {u2}x-x {u2}x-x-x {u2}za3-hi-li {u2}ZI&ZI {u2}ZI&ZI-a {u2}ZI&ZI-sze3 {u2}ZI&ZI-sze3-bi {u2}ZI&ZI-sze3-sze {u2}ZI&ZI-sze3(TUG2) {u2}ZI&ZI-sze3{sze} u3 u3-... ...-u3-...-du u3-{gesz}sag-szar2-re u3-a u3-a-du10-ga u3-a-egir u3-a-lu u3-a2-zi-da u3-am3 u3-amar-ba-sze3 u3-amar-ba-szu u3-an-na u3-ba u3-ba-a u3-ba-a-a u3-ba-a-me u3-ba-a-ra u3-ba-ar u3-ba-ar-a u3-ba-kar2 u3-bad u3-bad-da u3-bad-da-e2-duru5 u3-bad-da-ka u3-bar u3-bar-ra u3-bar-ra-me u3-bar-rum u3-bi u3-bi-mu u3-bi-mu-u2-tum u3-bi-ri-da u3-bi-ta u3-bi2-... u3-bi2-gu7 u3-bi2-in-esz u3-bu-da-ni u3-bu-hu-ru-um u3-bu-uh2-ru-um u3-bu-uh3 u3-bu-uh3-ru u3-da u3-da-ab-zi-zi u3-da-bi u3-da-dam u3-da-ga u3-da-ga{ki}-ta u3-da-hi u3-da-li u3-da-mi-sza-ra-am-ta u3-da-mu u3-da-nu-um u3-da-ti u3-da-tusz u3-dag u3-dag-ga u3-dag-ga-da u3-dag-ga-ka u3-dag-ga-ka-sag-TAR-ta u3-dag-ga-ke4 u3-dag-ga-sze3 u3-dag-ga-ta u3-dag-ga(BI) u3-dag-ga{ki} u3-dag-ga{ki}-sze3 u3-dag-ga{ki}-ta u3-dag-IL2 u3-dag{ki}-ga-ta u3-de3 u3-de3-mu u3-de6 u3-du u3-du-lu-ta u3-du11-ga u3-du8 u3-dub-da u3-duh-hu-um u3-duh-hu-um-ma u3-duh-hu-um-sze3 u3-duh-um u3-ga u3-ga-a u3-ga-ta u3-ga2-ga2 u3-ga6 u3-gal-gal u3-gal2-la u3-gar u3-gen u3-gi-ba-sza u3-gi-in u3-gi4 u3-gi4-a u3-gid2 u3-gig u3-gu u3-gu-a u3-gu-LAGAB-sze3 u3-gu2 u3-gu2-x u3-gu2-zi u3-gun3 u3-gun3-bi u3-gur u3-ha-li-qu2-na u3-hu u3-hu-in u3-ka-a-har u3-kar-re u3-ki-in-{d}szul-gi u3-ki-in-szu u3-ki-pa2-szu u3-ki-pa4-szu u3-ki-ta u3-KU u3-ku-... u3-ku-lagar u3-ku-ru-um u3-ku-ru-um-bi u3-ku-ru-um-ma u3-ku-usz-dingir u3-ku-x u3-ku{ki} u3-ku3-nun-na u3-ku5 u3-ku5-da u3-ku5-esz2 u3-kul u3-kul-sze3 u3-kum u3-la u3-LAGAB u3-lu-hu-ru-um u3-lu-lu u3-luh u3-lum-si-in u3-ma u3-ma-bi u3-ma-da-a-gar u3-ma-il u3-ma-la-at u3-ma-ma u3-ma-na u3-ma-ni u3-ma-ni-ka u3-ma-ni-ke4 u3-ma-ni-ke4-ne u3-ma-ni-ra u3-ma-ni-sze3 u3-ma-ni-ta u3-ma2-gur8 ...-u3-me u3-me-ba-al-la u3-me-li u3-mi-si u3-mi-u2 u3-mu-du8 u3-mu-gid2 u3-mu-ni-ga2-ar u3-mun u3-na u3-na-a-du11 u3-na-a-du11-ta u3-na-a2 u3-na-ab-sze-en6 u3-na-ab-sze3 u3-na-du11 u3-na-NE u3-na-tar u3-na-tusz-am3 u3-ne u3-ne-a-du11 u3-ne-du11 u3-ne-eb2-be2 u3-ne-me u3-ne-ne u3-NI u3-ni-a u3-ni-gi u3-ni-za-ta u3-nu u3-nu-ru-um u3-pad-ni u3-pad-tir-ka u3-PI-iri-a u3-ra-a u3-ra-ga u3-ra-la2-a u3-ra-um{ki} u3-ra-x-at u3-ri-ga u3-ri-gal u3-ri-ib u3-ri-tum u3-ri2-in u3-ri2-ku-um u3-ru u3-ru-a u3-ru-asz2-szu u3-ru-az u3-ru-az{ki} u3-ru-de3 u3-ru-kum u3-ru-ru u3-ru-ta u3-s a-ar-ba-ri2-ik u3-s a-ar-e2-u2-ra-ta u3-s i-nu-ru-um u3-s i2-nu-ri u3-s u2-ur-pa-asz2 u3-sa u3-sa-li-pa-tu u3-sa3-a u3-sa6-a u3-sa6-a-sze3 u3-sa6-a-ta u3-sa6-ga u3-sa6-ga-ta u3-sahar u3-sar u3-sar-ba u3-si-ha u3-su u3-su-a u3-su-na-bi u3-su-ub u3-su-usz u3-suh5 u3-suh5-sze3 u3-suh5{ki} u3-suh5{ki}-sze3 u3-sukud-sukud-ta u3-sur u3-sur-e u3-sur-erim2-ze2-ze2 u3-sur-erim2-ze2-ze2-gi-na u3-sur-erim2-ze2-ze2-sze3 u3-sur-gesz-gi u3-sur-lam-ka-sze3 u3-sur-ma2-gur8 u3-sur-ma2-gur8-ra u3-sur-ma2-gur8-ra-sze3 u3-sur-ra u3-sur-ra-sze3 u3-sur-sze3 u3-sur-ta u3-sur-tir u3-sur-tir-ra u3-sza-ri-id-u2 u3-sza-ti-bu u3-sze-de3 u3-sze3 u3-szesz4 u3-szu u3-szu-ri2-id u3-szu-s'i-ir u3-szu-usz u3-szub u3-szub-ba u3-szub-gar-ra u3-ta-ak u3-ta-re-am u3-ta-sahar-zi-ga-sze3 u3-ta-su-ga u3-ta-zi u3-ta2-mi-szar-ra-am u3-ti-ir-szu u3-tu u3-tu-a u3-tu-da u3-tu-da-am3 u3-tu-da-ta u3-tu-hu-um u3-tu-x u3-tu17 u3-tul2-ma-ma u3-tum2 u3-u2-u2 u3-u3 u3-u4-da u3-ub-ku5 u3-ub-ta-zi u3-ub-tar u3-ul-bil2 u3-ul-dim2 u3-ul-gid2 u3-ul-pa3 u3-ul{ki} u3-um-da u3-um-de6 u3-um-ge-en8 u3-um-nu-a2 u3-um-re-re u3-um(DUB)-de6 u3-un-du3 u3-un-tar u3-un-tar{ar} u3-us2 u3-usz2-a u3-wa-ri-da u3-x u3-x-... u3-x-ku-tum u3-x-tur u3-za-... u3-za-ar u3-za-ar-{d}a-zu u3-za-ar-ba-ri2-ik{ki}-ta u3-za-na-pi2-ir u3-ze2-na-bi-ir u3-ze2-na-pi-ir u3-ze2-nu u3-ze2-ze2 u3-zi u3-zi-na-we-er u3-zi-ni-HI u3-zi-nu-ri u3-zi-nu-ri-ta u3-zi-ru-um u3-zu-lu-pu2 u3-zu-mu-pi-il u3-zu-nu-ru-um u3-zu-nu-ub-ra u3-zu-nu-x-um u3-zu-ru-um u3-zu-ul u3-zubi-ga u3-zuh-a-sze3 u3(DIB) u3(HUL) u3(HUL)-szim u3(IGI u3(IGI-SIG2) u3(IGI-UR) u3(IGI) u3(PA3) u3(SZA3) u3{ki} {u3}udru u4 u4-... u4-...-su u4-...-sze3 u4-(x) u4-{d}... u4-{d}iszkur u4-{d}nin-gal-e u4-{d}szara2 u4-1(u)-5(disz) u4-6(disz) u4-7(disz) u4-a u4-a-sze3 u4-am3 u4-asz-a u4-asz-sze3 u4-ba u4-BAD-tum3 u4-bar u4-bar-ra u4-bi u4-bi-ta u4-da u4-da-... u4-da-be2-esz u4-da-bi u4-da-bi2-du11 u4-da-da u4-da-ga u4-da-ga-sze3 u4-da-ka u4-da-sze3 u4-da-ta u4-da-tusz u4-da-tusz-me u4-da-tusz-sze3 u4-de3 u4-de3-gid2-da u4-de3-nig2-sa6 u4-de3-nig2-sa6-ga u4-de3-nig2-sa6-ga-bi u4-de3-nig2-sa6-ga-ta u4-de3-nig2-saga u4-de3-nig2-saga-ta u4-de3-sze3 u4-de6 u4-du-li u4-du-lugal u4-du-tur-tur u4-DU-x u4-du11-ga-ni u4-du8 u4-du8-a u4-du8-a-bi u4-du8-ha u4-du8-ha-bi u4-du8-ha-me-esz2 u4-duh-hu-ru-um-sze3 u4-duh-hu-um u4-duh-hu-um-sze3 u4-e u4-e-iri-na u4-eb-ki u4-en3-szu-na u4-ga-ni u4-gaz u4-gi u4-gi-da u4-gid2 u4-gin7 u4-gin7-e3 u4-gin7-ra u4-gu2 u4-ha-ba-ni-su13-e u4-ha-ba-ni-su3-re u4-ha-gag u4-he2-su3-e u4-hi-in u4-ib-u3 u4-iri-ma u4-iri-na u4-ka-lu-lu u4-kam u4-ki-sze3 u4-ku-tum u4-kur u4-la-ba-da u4-la-ba-da-szu4 u4-la-ni u4-la2 u4-lam-KU-sze3 u4-lam-ma u4-lam-ma-ta u4-li-la2 u4-lu2 u4-lum-ma u4-ma-... u4-ma-ni-gar u4-ma-ni-ni u4-mu u4-mu-a u4-mu-hul2 u4-mu-lu u4-mu-um u4-na-ab-du11 u4-na-mu u4-ne u4-ne-nig2-sa6-ga u4-ne-nig2-saga u4-ne-sa6-ga u4-ni u4-ni2-mu-me u4-nig2-mu u4-nir u4-nu2 u4-nu2-a u4-nu2-a-ka u4-nu2-a-ka-na u4-nu2-a-ka-ni u4-sa6-ga u4-sa6-ga-mu u4-sa6-ga-ta u4-saga u4-sakar u4-sakar-bi u4-sakar-gu-la u4-sakar-ka u4-sakar-ke4 u4-sakar-me u4-sakar-ra u4-sakar-ra-kam u4-sakar-sze3 u4-sakar-u4 u4-sakar-x u4-su3 u4-su3-... u4-sza3-ta u4-sze u4-sze3 u4-szu4-ra u4-ta u4-te-na u4-te-na-kam u4-te-ne u4-te-ta u4-ti-a u4-tur-ba u4-tusz-a u4-tusz-a-ba u4-tusz-a-bi u4-tusz-a-ke4 u4-tusz-a-me u4-u2-x u4-u4 u4-uh-mu-x u4-um-tum2 u4-x-sar u4-x-sze3 u4-x{ki} u4-zi u4-zi-zi-szu u4-zu u4-zu-ma u4(ITI) u5 u5-a u5-a-ba-sze3 u5-a-x-... u5-az{muszen} u5-bi-gu7 u5-bi2 u5-bi2-gu7 u5-bi2-gu7-sze3 u5-bi2-gu7-ta u5-bi2-gu7(KA) u5-bi2-gu7{muszen} u5-bi2{muszen} u5-bi2{muszen}-gu7 u5-bi2{muszen}-gu7-ka u5-bi2{muszen}-gu7-sze3 u5-bi2{muszen}-gu7-ta u5-buru5{muszen} u5-DUB-NI u5-duh-um u5-pirig{muszen} u5-sa6 u5-sar u5-sim u5-sim{muszen} u5-szim u5(NE) u5(NE)-bi2-gu7 u5{muszen} u5{muszen}-bi2-gu7 u5{muszen}-me u6 u6-a u6-a-du10-ga-ta u6-ba u6-de3 u6-di u6-di-de3 u6-di-kalam-ma u6-igi-IL2 u6-nar u6-ni-kal-la u6-sze3 u6-unu-tug2 u8 u8-ba u8-da u8-gu4 u8-KU u8-lu{ki} u8-sila4-du3-me u8-sila4-ki-ag2 u8-sze3 u8-sze3(U8) u8-ta u8-udu-a u8-udu-a-ta u8-udu-a{ki} u8-udu-a{ki}-ta u8-udu-ki-ag2 u8-udu{ki} u8-uz u8(SIG2) U8+HUL2 u9 ub ub-a ub-ba ub-bi ub-bi2{muszen}-gu7 ub-da ub-da-a-a ub-da-limmu2-ba ub-da-ub-da ub-du11-ga ub-hul ub-ka ub-limmu2-ba ub-lu2-pa3-da ub-lu2-pa3-da-ta ub-sar ub-sze3 ub-szu ub-szu-i-ne ub-ta-e3 ub-tir ub-tir-ra ub-x-nu-sze3-am3 ub(HI) ub{muszen}-bi2-gu7 ub2 ub3 ub3-gi ub3-ku3 ub3-ku3-ga ub3-sze3 ub3(GUL) ub5 ub5-ba ub5-e ub5-ku3 ub5(AB2) ubara ubi ubi-ku6-ra ubur ubur-imin ubur3 ubur3-imin ubur3-ru{muszen} ubur3-ubur3 uburx(DAG.KISIM5x(LU.MASZ2)) uburx(DAG.KISIM5x(LU.MASZ2))-imin ...-UD UD ud UD-... UD-a UD-dingir UD-DISZ ud-du-ri ud-du-ru-u ud-du-ru-um ud-du-sza ud-du-ur ud-du-ur-ta UD-gub-ka UD-KA UD-KAxX UD-KI UD-KU-a-ta UD-la-tum UD-ma UD-sar-me UD-sza3-ge UD-ta UD-x UD-za UD) UD@g UD@g-bi UD@g-gag UD@g-gi UD@g-ma ud5 ud5-da ud5-da-am3 ud5-da-an-sag ud5-da-gi-re ud5-da-ka ud5-da-ke4-ne ud5-da-ke4-ne-ta ud5-da-me ud5-de3 ud5-de3-nu-su ud5-de3-nu-us2 ud5-e ud5-e-ne ud5-ke4-ne ud5-ke4-ne-ta ud5-me ud5-me-esz2 ud5-nin9-nu-usz ud5-sze3 ud5-ta ud5-tur ud5-x ud5(AK) ud5(AK)-de3-nu-us2 udru udru{duru5-u} udru{duru5} udru{duru5}-ka udru{duru5}-ta udu udu-... udu-{u2}hab2 udu-a udu-a-lum udu-ba udu-bi {udu-bu}adab{muszen} udu-da udu-e udu-gal udu-gal-bi udu-GI udu-GI-me udu-ka udu-ka-a-sze3 udu-ka-sze3 udu-ke4-ne udu-lah5 udu-lah5-ke4 udu-lah5-ke4-ne-ta udu-lah5-me udu-lah5-sze3 udu-me udu-na udu-na-sze3 udu-niga udu-nita udu-nita-sze3 udu-nita2 udu-nita2-gal udu-nita2-sze3 udu-nita2-x udu-ra udu-sze3 udu-sze3(TUG2) udu-ta udu-u8{ki} udu-udu udu-x udu-x-x-x udu(KU) udu(SU) udug udug-e-ne-sze3 udul2 udul2-a udul2-gal-a-sze3 udul2-gal-gal udul2-gal-gal-sze3 udul2-gal-sze3 udul2-gal-zi3 udul2-muru13 udul2-sze3 udul2-udul2 udul5 udul5-NE-HI udul7 udun UDxX ug ug-ga-ni ug-gu2-gu2 ug-ti-ke4 UG@g ug2 ug3 ug3-... ug3-ba ug3-e ug3-ga2 ug3-ga2-lu2-ni ug3-ga2-lugal-ni ug3-ga2-na ug3-ga2(GISZ)-lu2-ni ug3-ga6 ug3-IL2 ug3-IL2-am3 ug3-IL2-bi ug3-IL2-e ug3-IL2-e-me ug3-IL2-e-ne ug3-IL2-e-ne-sze3 ug3-IL2-ga2 ug3-IL2-me ug3-IL2-me-esz2 ug3-IL2-ne ug3-IL2-ne-sze3 ug3-IL2-sze3 ug3-IL2-ta ug3-ta ug3-ta-il2-la ug3-u2-IL2 ug5 ug5-ge ug7 ug7-ug7-ga-am3 uga uga{muszen} ugnim ugnim-{d}nansze ugnim-ke4-ne ugnim-ma ugnim-me ugnim-mu ugnim-ta ugnim{ki} ugnim{ki}-ke4-ne ugnim{ki}-ma-ke4-ne ugnim{ki}-me ugnim{ki}-sze3 ugnimx(KI.LU.SZE3) ugnimx(KI.LU.SZE3)-bu-hu-ub-ni{ki}-ta ugnimx(KI.SU.LU.KI.NIG2) ugnimx(KI.SU.LU.KI.NIG2)-ma ugnimx(KI.SU.LU.NIG2) ugnimx(KI.SU.LU.SZE3.NIG2.RA) ugnimx(KI.SU.LU.SZE3.NIG2.RA)-{d}nansze ugnimx(KI.SU.LU.SZE3.NIG2.RA)-sze3 ugnimx(KI.SU.LU.SZE3.NIG2) ugnimx(KI.SU.LU.SZE3.NIG2){ki} ugnimx(KI.SU.LU.SZE3) ugnimx(KI.SU.LU.SZE3){ki} ugnimx(KI.SU.ZA.LU.SZE3) ugnimx(LU.SZE3.NIG2.KI) ugnimx(SU.KI.LU.SZE3.KI) ugnimx(SU.KI.LU.SZE3.KI){ki} ugnimx(SU.KU.SZE3.KI.NIG2.RA) ugnimx(SU.KU.SZE3.KI.NIG2.RA){ki} ugnimx(SU.LU.SU.KI.NIG2) ugnimx(SU.LU.SU.KI.NIG2)-sze3 ugu ugu-dili2-mu ugu-mu ugu-na ugu-NI-mu ugu2 ugu2-... ugu2-a ugu2-a-na ugu2-ba ugu2-ba-du6-ke4 ugu2-bi ugu2-bu3 ugu2-du-du ugu2-du6 ugu2-du6-a ugu2-du6-du6 ugu2-du6-du6-ta ugu2-e ugu2-ga2 ugu2-ma-ta ugu2-mu ugu2-mu-a ugu2-ni ugu2-PA-ta ugu2-su-szi-ma ugu2-sze3 ugu2-szu-zi-ga ugu2-x ugu2-zu {ugu2}ugu4-bi {ugu2}ugu4-bu ugu4 ugu4-bala ugula ugula- ugula-a-ni ugula-am ugula-asz ugula-bi ugula-bi-ne ugula-bi-ne-sze3 ugula-e2 ugula-gesz2 ugula-gesz2-a-ne ugula-gesz2-da ugula-gesz2-da-bi ugula-gesz2-da-ka-ni ugula-gesz2-da-ke4 ugula-gesz2-da-me ugula-gu4 ugula-gu4-ke4 ugula-gu4-ku5 ugula-iri ugula-iri-bi ugula-iri-ke4 ugula-iri-me ugula-iri-ta ugula-iri-tu ugula-kam ugula-ke4 ugula-mah ugula-me ugula-ne ugula-ne-ne ugula-ne-sze3 ugula-ne-ta ugula-ra ugula-sze3 ugula-szitim ugula-szu ugula-ta ugula-tur ugula-u ugula-usz-bar ugula(BAR) ugula(TAB) ugula{la}-ne-sze3-sze3 ugur2 ugur2-bala ugur2-e2-gal ugur2-tur ugur2-tur-{d}szara2 ugur2-tur-a ugur2-tur-da ugur2-tur-e2-lugal-sze3 ugur2-tur-ra ugur2-tur-sze3 ugur2-tur-tum ugur2-tur-tur ugur2-tur-tur-bi ...-uh uh uh-uh uh2 uh2:nu uh2(DUL3) uh2(GISZ uh2(UD) uh3 uh3-bu-um uk uk-... ukken ukken-ne ukken-ne2 ukken-ne2-{d}utu-gin7 ukken-ne2-gaba-ta ukken-ne2-ka ukken-ne2-ke4 ukken-ne2-me ukken-ne2-sze3 ukken-ne2-ta ukken(RA) uku2 uku2-ba-an-sa6 uku2-na-ti-ka uku2-nu-ti uku2-nu-ti-bala-a-ri uku2-nu-ti-da uku2-nu-ti-gu-la uku2-nu-ti-il uku2-nu-ti-ka uku2-nu-ti-sze3 uku2-nu-ti-ta uku2-ta uku2-x uku2:nu2 uku2:nu2-ti ukusz2 ukusz2-da ukusz2-ka ...-ul ul ul-... ul-a ul-e-ga2-ra ul-gu4-x-x ...-ul-la ul-la ul-lam-sze-en ul-le-be-lu-ug ul-le-be-lu-ug2 ul-le2-be-li2-ik ul-le2-be-lu-ug ul-li{ki} ul-li2-a-asz ul-li2-a-sze3 ul-li2-a-ta ul-luh-uri5{ki} ul-ma-szi-tum ul-pa3 ul-ta ul2 ul2-li2-a-ke4 ul3 ul3-la ul3-la-ha-ta ul4 ul4-... ul4-la-bi ul4-ul4 ul4-ul4-... ul4-ul4-e ul4-ul4-gin7-U ul4-ul4-mah ul4-ul4-ta ul4-ul4{ki} ulu3 ulu3-di ulu3-di-da-ke4-ne ulu3-di-gal ulu3-di-gal-sze3 ulu3-di-ka-sze3 ulu3-di-ke4 ulu3-di-sze3 ulu3-di-ta ulu3-di(KI) uluszinx(BI.ASZ2) ...-um um UM um-a-ba-an um-asz-da-gal um-bu um-de6 um-e2 um-ku-lu-lu um-ma um-ma-a um-ma-bala um-ma-da um-ma-du10-U um-ma-gi-na um-ma-ki um-ma-ku3-zu um-ma-mu um-ma-ni um-ma-nu um-ma-sa6-ga um-ma-sza um-ma{ki} um-me um-me-da um-me-ga um-me-ra ...-um-mi um-mi um-mi-... um-mi-a um-mi-a-bi um-mi-a-me um-mi-a-mu-sze3 um-mi-a-sze3 um-mi-a-tur um-mi-da um-mi-da-bat5-ta um-mi-da-da um-mi-da-hi um-mi-du10 um-mi-du10(AB2) um-mi-du10{ba-at} um-mi-du6-ra um-mi-esz18-dar um-mi-it-dingir um-mi-kab-ta um-mi-kab-ta-ta um-mi-kab-ta2 um-mi-ma um-mi-nu-nu um-mi-t a-ba-at um-mi-t a-bat3 um-mi-t a-bat5 um-mi-t a-bat5-e um-mi-t a-bat5-ta um-mi-ta2-din um-mi-tu-ri um-mu um-mu-lum{ki}-sze3 um-mu-lum{ki}-ta um-si-ig-ga-ta um-sze3-tum3 ...-um-ta ...-um-x-x um-x-x-x um(DUB) ...-um{ki} um{ki} um{muszen} umbin umbin-bi umbin-e umbin-ku5 umbin-me umma umma-ki-du10-ga umma-sze3 umma-ta umma(GISZ umma(GISZ-GEME2){ki} umma(KUSZU2) umma(KUSZU2){ki}-ta umma{ki} umma{ki}-a umma{ki}-da umma{ki}-gi umma{ki}-ka umma{ki}-ka-sze3 umma{ki}-ka-ta umma{ki}-ka-x umma{ki}-kam umma{ki}-ke4 umma{ki}-ke4-ne umma{ki}-ma-ka-ta umma{ki}-me umma{ki}-me-esz2 umma{ki}-ra umma{ki}-sze3 umma{ki}-ta umma{ki}-x umma2 umma2{ki} ummeda ummeda-a ummeda{da} ummeda{da}-e ummu ummu{ki} ummu3 ummu3-sze3 ummu3(EDIN) ummux(A.EDIN) ummux(A.U.EDIN.LAL) ummux(EDIN.A.LAL) ummux(EDIN.A) ummux(EDIN.LAL.A) ummux(EDIN.LAL) umusz UN un ...-un-... UN-... un-... un-bar un-bi un-da un-da-ga un-da-ga-a un-da-ga-me un-da-ga-sze3 un-da-ga-ta un-da-mu un-da-sze3 un-dab5 un-dingir ...-un-du un-du-ru-um un-ga un-ga-mu un-ga-ta un-gal UN-gi4-a un-gub-ba-ka un-i-gi-ir un-IL2 un-KAB-U un-ku5 un-ku5-esz un-ma-an-sur un-ma-an-ze2 un-NE-mu un-nu-ne-da ...-un-nu-um un-pa3 un-sa6-ga un-sa6-ga-ta un-sa6-ga{ki} un-sa6-ga{ki}-ta un-sa6-sa6 un-saga un-su un-tar un-ti-x un-ub5-mu-a un-x un-x-AN-x-da un-za-mu un-ze2-x-{d}iszkur un-zu-u2-zu unu unu-ga unu-ga{ki} unu-ga{ki}-sze3 unu-gal-la unu-ka-ke4 unu-sze3 unu(NINA) unu(NINA){ki} unu{ki} unu{ki}-a unu{ki}-e unu{ki}-ga unu{ki}-ga-asz unu{ki}-ga-ka-ni unu{ki}-ga-ka-sze3 unu{ki}-ga-ke4 unu{ki}-ga-ke4-ne unu{ki}-ga-sze3 unu{ki}-ga(SZA) unu{ki}-ga2 unu{ki}-ka unu{ki}-ke4-ne unu{ki}-ki-bi unu{ki}-ki-du10 unu{ki}-me unu{ki}-ne-ne unu{ki}-sze3 unu{ki}-sze3-du unu{ki}-sze3(TUG2) unu{ki}-ta unu{ki}-x unu2 unu2-gal unu3 unu3-a unu3-ba-ka unu3-da-sze3 unu3-de3 unu3-de3-gin7 unu3-de3-ne unu3-de3-ne-ta unu3-de3-sze3 unu3-de3-ta unu3-e unu3-e-ne unu3-e-ne-sze3 unu3-e-ne-ta unu3-ka unu3-ke4 unu3-ke4-ne unu3-ma unu3-me unu3-ne unu3-ne-ne unu3-ne-sze3 unu3-ne-ta unu3-ra unu3-ta unu3-x unu3(AB2 unu3(AB2-SZE3) unu6 unu6-gal unu6-gal-ka-sze3 unu6-gal-sze3 unu6-ib2-ba unu6(TE) UNUG unux(TE.MUSZ3) unux(TE) up uq ...-UR UR ur ...-UR-... ur-... ur-...-a ur-...-ba-iri ur-...-ba-sa6-ga ur-...-da ur-...-du-x ur-...-e ur-...-ga ur-...-gal ur-...-gar ur-...-gir2-su ur-...-hu ur-...-ki ur-...-ku3-... ur-...-kun ur-...-la-ta ur-...-li ur-...-lil2 ur-...-me ur-...-mi-isz ur-...-musz ur-...-na ur-...-NE ur-...-NI ur-...-nir ur-...-ra ur-...-sza3 ur-...-sze3 ur-...-ta ur-...-ur ur-...-x ur-...-x-a-ke4 ur-...-x-ba ur-...-x-DI ur-...-x-du-ta ur-...-zu ur-(x)-ba-a ur-(x)-saga ur-(x)-x-ka-ke4 ur-{d}... ur-{d}...-a-x ur-{d}...-du ur-{d}...-giri3-... ur-{d}...-ka-ta ur-{d}...-ra ur-{d}...-ru-da ur-{d}...-ta ur-{d}...-x-ta ur-{d}...-zi-da ur-{d}...{ki} ur-{d}{ansze}dur9{ur3} ur-{d}{ansze}dur9{ur3}-ra ur-{d}{asz}asz7-gi ur-{d}{asz}asz7-gi4 ur-{d}{asz}asz7-gi4-ta ur-{d}{d}nisaba-ta ur-{d}{gesz-tug2}gesztu ur-{d}{gesz}gidri-zi ur-{d}{gesz}gigir ur-{d}{gesz}x ur-{d}{sze}{sze3}szer7 ur-{d}{sze}{sze3}szer7-da ur-{d}{sze}szer7-da ur-{d}{sze}szer7-da-ke4 ur-{d}{sze3}szer7-da ur-{d}{sze3}szer7-da-ta ur-{d}a-... ur-{d}a-ba-ba ur-{d}a-ba-ba-ka ur-{d}a-ba-ba-ke4 ur-{d}a-ba-ba-pa ur-{d}a-ba-ba-ra ur-{d}a-ba-ba-ta ur-{d}a-ba-ba6 ur-{d}a-du10 ur-{d}a-hi ur-{d}a-hi-hi ur-{d}a-husz ur-{d}a-ma ur-{d}a-nisaba2{ba} ur-{d}a-ru-ru ur-{d}a-szar2 ur-{d}a-szar2-ke4 ur-{d}a-szar2-la2 ur-{d}a-szar2-me ur-{d}a-szar2-sze3 ur-{d}a-szar2-ta ur-{d}a-szar2(KAM) ur-{d}a-szum2-ma-ke4 ur-{d}a-zi-a ur-{d}a-zi-a-ta ur-{d}a-zi-mu2-a ur-{d}a:szar2 ur-{d}a(LAL)-szar2-ra ur-{d}a2-igi-mah ur-{d}a2-zi-da ur-{d}ab ur-{d}ab-... ur-{d}ab-a ur-{d}ab-a-... ur-{d}ab-ba-ba6 ur-{d}ab-ba-ra ur-{d}ab-gal-du-du ur-{d}ab-gesz-dusu ur-{d}ab-NE-uszur3 ur-{d}ab-szesz-igi-zu-bar-ra ur-{d}ab-ta ur-{d}ab-u2 ur-{d}ab-u2-ka-sze3 ur-{d}ab-u2-ke4 ur-{d}ab-u2-me ur-{d}ABxX ur-{d}ad-ab2-ta ur-{d}ad-x ur-{d}al ur-{d}al-... ur-{d}al-la ur-{d}al-la-ke4 ur-{d}al-la-ra ur-{d}al-la-sze3 ur-{d}al-la-ta ur-{d}alamusz ur-{d}alla ur-{d}am-mi-ba-da ur-{d}am-nu2-a ur-{d}ama-iri ur-{d}ama-iri-da ur-{d}ama-mu-dab ur-{d}amar-{d}suen ur-{d}AN-tur-KA ur-{d}an-x ur-{d}ansze ur-{d}ansze-dur9{ur3}-ra ur-{d}asar ur-{d}asar-lu-hi ur-{d}asar-lu-hi-ke4 ur-{d}asar-lu2-hi ur-{d}asar-lu2-hi-ta ur-{d}asz7-gi4 ur-{d}asznan ur-{d}asznan-e ur-{d}asznan-kam ur-{d}asznan-ke4 ur-{d}asznan-ma ur-{d}asznan-sze3 ur-{d}asznan-ta ur-{d}asznan(SZE-TU) ur-{d}asznan(TIR) ur-{d}ba-an-x ur-{d}ba-ba ur-{d}ba-ba-ta ur-{d}ba-ba6 ur-{d}ba-ba6-a-zu ur-{d}ba-ba6-a-zu-ke4 ur-{d}ba-ba6-da ur-{d}ba-ba6-ka ur-{d}ba-ba6-ka-ke4 ur-{d}ba-ba6-ka-sze3 ur-{d}ba-ba6-ke4 ur-{d}ba-ba6-me ur-{d}ba-ba6-ra ur-{d}ba-ba6-sa6 ur-{d}ba-ba6-sze3 ur-{d}ba-ba6-ta ur-{d}ba-gara2 ur-{d}ba-HI-sze-x ur-{d}ba-mu-us2-su2 ur-{d}ba-u2 ur-{d}ba-x ur-{d}ba-x-x ur-{d}ba(MA)-ba6 ur-{d}bad3-tibirx(KU)-ra ur-{d}bara2 ur-{d}be-ke4 ur-{d}bil:gi ur-{d}bil:gi-ta ur-{d}bil2-sag ur-{d}bil2-ta ur-{d}bil2:gi ur-{d}bil2:gi-ta ur-{d}bil3 ur-{d}bil3-KA-KU ur-{d}bil3-kur-IL2 ur-{d}bil3-sze3 ur-{d}bil3-ta ur-{d}bil3-x-x ur-{d}bil4 ur-{d}bil4-ga-mes ur-{d}bil4-pa-e3 ur-{d}bu-da-ta ur-{d}da-... ur-{d}da-...-ba-ta ur-{d}da-asz2-ta ur-{d}da-da ur-{d}da-gan ur-{d}da-mu ur-{d}da-mu-ka-ta ur-{d}da-mu-ke4 ur-{d}da-mu-me ur-{d}da-mu-sze3 ur-{d}da-mu-ta ur-{d}da-ni ur-{d}da-ni-ke4 ur-{d}da-ni-ta ur-{d}da-nin ur-{d}da-u2 ur-{d}da-x ur-{d}da-x-ta ur-{d}dab-giri3 ur-{d}DAG-du5 ur-{d}dam-gal-an-ka ur-{d}dam-gal-nun ur-{d}dam-gal-nun-ka ur-{d}dam-gal-nun-na ur-{d}dam-ki-na ur-{d}dam-nun-ka ur-{d}dam-nun-na-sze3 ur-{d}disz-dingir-ra ur-{d}du-du ur-{d}du6-... ur-{d}dumu-... ur-{d}dumu-zi ur-{d}dumu-zi-... ur-{d}dumu-zi-da ur-{d}dumu-zi-da-ka ur-{d}dumu-zi-da-ka-ke4 ur-{d}dumu-zi-da-ka-ta ur-{d}dumu-zi-da-kam ur-{d}dumu-zi-da-ke4 ur-{d}dumu-zi-da-ra ur-{d}dumu-zi-da-sze3 ur-{d}dumu-zi-da-ta ur-{d}dumu-zi-da:ta ur-{d}dumu-zi-ke4 ur-{d}dumu-zi-me ur-{d}dumu-zi-sze3 ur-{d}dumu-zi-ta ur-{d}dun ur-{d}dun-a-NE-bi ur-{d}dun-ke4 ur-{d}dun-sze3 ur-{d}dur9{ur3}-ra ur-{d}e11-e ur-{d}e2-an-na ur-{d}e2-bar-ra ur-{d}e2-bar-x ur-{d}e2-gal ur-{d}e2-ninnu ur-{d}e2-sza-u18 ur-{d}eb-gal ur-{d}EN ur-{d}en ur-{d}EN-... ur-{d}EN-...-ta ur-{d}EN-{d}suen ur-{d}en-dag-ga ur-{d}en-dag-gar3 ur-{d}en-e-du ur-{d}en-gal-du ur-{d}en-gal-du-du ur-{d}en-gal-du-du-kam ur-{d}en-gal-du-du-ra ur-{d}en-gal-du-du-sze3 ur-{d}en-gal-du-du-ta ur-{d}en-gal-du-ta ur-{d}en-ki ur-{d}en-ki-du ur-{d}en-ki-im-du ur-{d}en-ki-ka ur-{d}en-ki-ka-ta ur-{d}en-ki-ke4 ur-{d}en-ki-ra ur-{d}en-ki-sze3 ur-{d}en-ki-ta ur-{d}en-lil2 ur-{d}en-lil2-e ur-{d}en-lil2-ke4 ur-{d}en-lil2-la ur-{d}en-lil2-la2 ur-{d}en-lil2-la2-da ur-{d}en-lil2-la2-ka ur-{d}en-lil2-la2-ka-sze3 ur-{d}en-lil2-la2-ka-ta ur-{d}en-lil2-la2-ke4 ur-{d}en-lil2-la2-ra ur-{d}en-lil2-la2-sze3 ur-{d}en-lil2-la2-ta ur-{d}en-lil2-la2-zi ur-{d}en-lil2-ra ur-{d}en-lil2-ta ur-{d}en-lil2-x ur-{d}en-nu-gi ur-{d}en-nu-gi-sze3 ur-{d}en-nun-... ur-{d}en-sig-nun ur-{d}en-ta ur-{d}EN-U-U ur-{d}EN-x ur-{d}EN-x-ta ur-{d}en-x-ta ur-{d}EN-x-x ur-{d}er3-ra ur-{d}er3-ra-ka ur-{d}eridu{ki} ur-{d}esz18-dar ur-{d}esz2-da ur-{d}esz2-du10-nun ur-{d}esz3-bar-ra ur-{d}esz3-bar-ra-ta ur-{d}esz3-du10-nun ur-{d}esz3-du10-nun-ka ur-{d}esz3-du10-nun-na ur-{d}esz3-du10-nun-ta ur-{d}esz3-esz3 ur-{d}esz3-lil2-la2 ur-{d}ga-a-u2 ur-{d}ga-gir2 ur-{d}ga-um ur-{d}ga2-tum3-du10 ur-{d}ga2-tum3-du10-ke4 ur-{d}ga2-tum3-du10-sze3 ur-{d}ga2-tum3-du10-ta ur-{d}ga2-tum3-du10-x ur-{d}gal-... ur-{d}gal-ta ur-{d}GAN2-bar ur-{d}gar3-a-u2 ur-{d}ge6-par4 ur-{d}gesz-bar-e3 ur-{d}gesz-bar-e3-ke4 ur-{d}gesz-bar-e3-ta ur-{d}gesz-bil3 ur-{d}gesz-hur-ku4-ra ur-{d}gesz-x ur-{d}gesz-za-mun-ka ur-{d}gesz-za-mun-na ur-{d}gesztin-an-... ur-{d}gesztin-an-ka ur-{d}gesztin-an-ka-ke4 ur-{d}gesztin-an-ka-ta ur-{d}gesztin-an-na ur-{d}gesztin-an-na-ka ur-{d}gibil6 ur-{d}gibil6-ka ur-{d}gid2 ur-{d}gid2-... ur-{d}gig ur-{d}gig-ke4 ur-{d}gig-ta ur-{d}gigir ur-{d}gilgames3 ur-{d}gilgamesx(BIL2.GA.MES) ur-{d}gilgamesx(BIL3.GA.MES) ur-{d}gilgamesx(BIL3.GA.MES)-ka ur-{d}gilgamesx(BIL3.GA.MES)-ke4 ur-{d}gilgamesx(BIL3.GA.MES)-sze3 ur-{d}gilgamesx(BIL3.GA.MES)-ta ur-{d}gilgamesx(BIL3.GA.MES)(BIL3-GA) ur-{d}gilgamesx(BIL3.GA.MES)(BIL3-GA)-ta ur-{d}gilgamesx(BIL3.GA.MES)(BIL3-MES-GA) ur-{d}gilgamesx(BIL4.GA.MES)(BIL4-MES-GA) ur-{d}GIM-sza ur-{d}GIN2-u2 ur-{d}gir2-nun-ta ur-{d}gir2-sar-ku3 ur-{d}giri3 ur-{d}gu-gur5 ur-{d}gu-la ur-{d}gu-la-ma-ta ur-{d}gu-nir-ra ur-{d}gu-nu ur-{d}gu-nu-ra ur-{d}gu-nu-ra-ke4 ur-{d}gu-nu-ra-ta ur-{d}gu-ru ur-{d}gu-ul ur-{d}gu-x-ta ur-{d}gu2-an-ka ur-{d}gu2-an-na ur-{d}gu2-la2 ur-{d}gu2-la2-ke4 ur-{d}gu2-na-gi4-a ur-{d}gu2-nu2-a ur-{d}gu2-nu2-a-ke4 ur-{d}gu4-alan-a ur-{d}gu4-nu-a ur-{d}gu4-nu2 ur-{d}gu4-nu2-a ur-{d}gu4-nu2-a-ta ur-{d}gubalag ur-{d}ha-al-mu-tum2 ur-{d}ha-ia3 ur-{d}ha-ia3-ke4 ur-{d}ha-ia3-ta ur-{d}ha-x ur-{d}hal ur-{d}hal-mu-sza ur-{d}hal-mu-sza4 ur-{d}hal-mu-sza4-ke4 ur-{d}hal-mu-sza4-ra ur-{d}hal-mu-sza4-sze3 ur-{d}hal-mu-sza4-ta ur-{d}hal-mu-tum2 ur-{d}hal-mu-un ur-{d}hal(AN)-mu-sza4 ur-{d}hendur-sag ur-{d}hendur-sag-ga ur-{d}hendur-sag-ka ur-{d}hendur-sag-ka-ke4 ur-{d}hendur-sag-sze3 ur-{d}hendur-sag-ta ur-{d}hu-pi5-tam ur-{d}ig-alim ur-{d}ig-alim-ka ur-{d}ig-alim-ka-ke4 ur-{d}ig-alim-ka-sze3 ur-{d}ig-alim-ke4 ur-{d}ig-alim-ra ur-{d}ig-alim-sze3 ur-{d}ig-alim-ta ur-{d}ig-da-alim ur-{d}ig-gal ur-{d}ig:alim ur-{d}igi-ama-sze3 ur-{d}igi-gal2 ur-{d}igi-ma-sze3 ur-{d}igi-ma-sze3-ra ur-{d}igi-ma-sze3-sze3 ur-{d}igi-ma-sze3-ta ur-{d}igi-nun-bi-sze3 ur-{d}igi-nun-bi-sze3-ta ur-{d}igi-ra-bar-ra-ta ur-{d}igi-zi-bar ur-{d}igi-zi-bar-ra ur-{d}igi-zi-bar-ra-ra ur-{d}igi-zi-bar-ra-ta ur-{d}ildu3-ma ur-{d}in-da-da-ke4 ur-{d}inanna ur-{d}inanna-ka ur-{d}inanna-ka-sze3 ur-{d}inanna-ke4 ur-{d}inanna-ra ur-{d}inanna-sze3 ur-{d}inanna-ta ur-{d}inanna-unu{ki} ur-{d}inanna-unu{ki}-ga ur-{d}inanna-unu{ki}-ke4 ur-{d}inanna-zabala4{ki} ur-{d}ir-da ur-{d}iszkur ur-{d}iszkur-ka ur-{d}iszkur-ke4 ur-{d}iszkur-ra ur-{d}iszkur-ra-ra ur-{d}iszkur-sze3 ur-{d}iszkur-ta ur-{d}iszkur-x ur-{d}isztaran ur-{d}isztaran-ka ur-{d}isztaran-ka-ra ur-{d}isztaran-ka-ta ur-{d}isztaran-ke4 ur-{d}isztaran-na-ke4 ur-{d}isztaran-ra ur-{d}isztaran-sze3 ur-{d}isztaran-ta ur-{d}isztaran(SAG) ur-{d}KA ur-{d}ka-ma-ra ur-{d}KA-x ur-{d}KA-x-ra-ta ur-{d}kal-kal ur-{d}kal-kal-ka ur-{d}kal-kal-sze3 ur-{d}kal-kal-ta ur-{d}kesz3 ur-{d}ku-... ur-{d}ku3-... ur-{d}ku3-nun ur-{d}ku3-nun-na ur-{d}ku3-nun-na-ta ur-{d}ku3-PI-ku3 ur-{d}ku3-su13 ur-{d}ku3-su3-ta ur-{d}ku3-sze3 ur-{d}ku3-SZIM ur-{d}ku3-SZIM-ta ur-{d}kul-la-ta ur-{d}la-sza-u18 ur-{d}lal3-e ur-{d}lal3-i3-du ur-{d}lam-kur-ru-da ur-{d}lam-sag ur-{d}lamma ur-{d}lamma-asz ur-{d}lamma-ka ur-{d}lamma-ka-ka ur-{d}lamma-ka-ke4 ur-{d}lamma-ka-sze3 ur-{d}lamma-kam ur-{d}lamma-ke4 ur-{d}lamma-me ur-{d}lamma-mu ur-{d}lamma-ra ur-{d}lamma-ra-ke4 ur-{d}lamma-re ur-{d}lamma-sze3 ur-{d}lamma-ta ur-{d}lamma-u2 ur-{d}lamma-x ur-{d}lamma-x-gil ur-{d}li-si4 ur-{d}li-si4-na ur-{d}li-si4-na-e ur-{d}li9-si4 ur-{d}li9-si4-ka ur-{d}li9-si4-ka-sze3 ur-{d}li9-si4-ka-ta ur-{d}li9-si4-ke4 ur-{d}li9-si4-ke4-ne ur-{d}li9-si4-mu ur-{d}li9-si4-na ur-{d}li9-si4-na-ka ur-{d}li9-si4-na-ka-ke4 ur-{d}li9-si4-na-ke4 ur-{d}li9-si4-na-ra ur-{d}li9-si4-na-ta ur-{d}li9-si4-ra ur-{d}li9-si4-sze3 ur-{d}li9-si4-ta ur-{d}lu ur-{d}lu-mu-dab ur-{d}lu2 ur-{d}lu2-... ur-{d}lu2-am ur-{d}lu2-lal3 ur-{d}lu2-lal3-kam ur-{d}lu2-lal3-la ur-{d}lu2-lal3-ta ur-{d}lu2-x ur-{d}lugal ur-{d}lugal-...-ba ur-{d}lugal-AB ur-{d}lugal-AB-ka ur-{d}lugal-AB-ka-ke4 ur-{d}lugal-banda3 ur-{d}lugal-banda3{da} ur-{d}lugal-banda3{da}-ka ur-{d}lugal-banda3{da}-ka-ta ur-{d}lugal-banda3{da}-ke4 ur-{d}lugal-banda3{da}-me ur-{d}lugal-banda3{da}-ta ur-{d}lugal-edin ur-{d}lugal-edin-ka ur-{d}lugal-edin-ka-ta ur-{d}lugal-edin-na ur-{d}lugal-edin-na-ka ur-{d}lugal-uszurx(LAL.TUG2)-ta ur-{d}lugal-x ur-{d}lugal-x-x ur-{d}ma ur-{d}ma-... ur-{d}ma-an-isz-di2-su ur-{d}ma-an-isz-ti-su ur-{d}ma-an-isz-ti2-su ur-{d}ma-da ur-{d}ma-da-ti-na ur-{d}ma-ha-szum ur-{d}ma-isz-ti-ka ur-{d}ma-isz-ti-su ur-{d}ma-isz-ti-su-ka ur-{d}ma-isz-ti2-su ur-{d}ma-ma ur-{d}ma-ma-ka ur-{d}ma-ma-ke4 ur-{d}ma-ma-sze3 ur-{d}ma-ma-ta ur-{d}ma-mah-ta ur-{d}ma-mi ur-{d}ma-mi-ke4 ur-{d}ma-mi-ra ur-{d}ma-mi-sze3 ur-{d}ma-mi-ta ur-{d}ma-mi-tum ur-{d}ma-ni ur-{d}ma-pesz2 ur-{d}ma-ti-zu ur-{d}ma2 ur-{d}ma2-ha-szu-um-ma ur-{d}mah-an-ki ur-{d}mah-di-an ur-{d}mah-di-an-ka ur-{d}mah-di-an-ka-sze3 ur-{d}mah-di3-an-na ur-{d}masz-...-ta ur-{d}mes-ama-sa6-ga ur-{d}mes-lam-ta-e3-a ur-{d}MI ur-{d}min ur-{d}mu-ru-ka ur-{d}mu2-la ur-{d}musz-lah6 ur-{d}na ur-{d}na-ru2-a ur-{d}nam2-an-ka ur-{d}nam2-an-na ur-{d}nam2-an(TUG2)-ra ur-{d}nam2-mah ur-{d}nam2-mah-ka-sze3 ur-{d}nam2-mi ur-{d}nam2-nun ur-{d}nam2-nun-AN-ka ur-{d}nam2-nun-ka ur-{d}nam2-nun-ka-ka ur-{d}nam2-nun-ka-ta ur-{d}nam2-nun-na ur-{d}nam2-nun-sze-an-ka ur-{d}namma ur-{d}namma-ka ur-{d}namma-ka-sze3 ur-{d}namma-sze3 ur-{d}namma-ta ur-{d}namma{ma} ur-{d}nanibgal ur-{d}nanibgal-ta ur-{d}nanibgal2 ur-{d}nanna ur-{d}nanna-ka ur-{d}nanna-ta ur-{d}nansze ur-{d}nansze-ka ur-{d}nansze-ka-me ur-{d}nansze-ka-ra ur-{d}nansze-kam ur-{d}nansze-ke4 ur-{d}nansze-ni ur-{d}nansze-ra ur-{d}nansze-sze3 ur-{d}nansze-ta ur-{d}nansze(AB) ur-{d}NE ur-{d}NE-lu ur-{d}NE-x ur-{d}nerah ur-{d}nerah-da ur-{d}nerah-ta ur-{d}NI ur-{d}NI-DU ur-{d}ni-tuku ur-{d}nin ur-{d}nin-... ur-{d}nin-{d}su4-an-na ur-{d}nin-{d}su4-na ur-{d}nin-a-zu ur-{d}nin-a-zu-ke4 ur-{d}nin-a-zu-sze3 ur-{d}nin-AB ur-{d}nin-an-na ur-{d}nin-ASZ-dab-du3 ur-{d}nin-bad3 ur-{d}nin-banda3{da} ur-{d}nin-bara2 ur-{d}nin-bara2-ta ur-{d}nin-da ur-{d}nin-da-ta ur-{d}nin-dagx(KWU844) ur-{d}nin-dagx(KWU844)-ke4 ur-{d}nin-dar ur-{d}nin-dar-a ur-{d}nin-din-ug5 ur-{d}nin-du10 ur-{d}nin-dub ur-{d}nin-dub-me ur-{d}nin-e2-an-na-ta ur-{d}nin-e2-gal ur-{d}nin-e2-gal-palil ur-{d}nin-e2-gi ur-{d}nin-eb-gal ur-{d}nin-eb-tum ur-{d}nin-er3 ur-{d}nin-erisz2 ur-{d}nin-ezem ur-{d}nin-ezem-sze3 ur-{d}nin-ezem-ta ur-{d}nin-EZENxX ur-{d}nin-gal ur-{d}nin-gal-ka-ta ur-{d}nin-gal-sze3 ur-{d}nin-gal-ta ur-{d}nin-gesz-... ur-{d}nin-gesz-gesz-zi-da-ta ur-{d}nin-gesz-zi ur-{d}nin-gesz-zi-da ur-{d}nin-gesz-zi-da-ka-ta ur-{d}nin-gesz-zi-da-ke4 ur-{d}nin-gesz-zi-da-me ur-{d}nin-gesz-zi-da-ra ur-{d}nin-gesz-zi-da-sze3 ur-{d}nin-gesz-zi-da-ta ur-{d}nin-gesztin-na ur-{d}nin-gidri ur-{d}nin-gir2-su ur-{d}nin-gir2-su-gu-la ur-{d}nin-gir2-su-ka ur-{d}nin-gir2-su-ka-ke4 ur-{d}nin-gir2-su-kam ur-{d}nin-gir2-su-ke4 ur-{d}nin-gir2-su-me ur-{d}nin-gir2-su-sze3 ur-{d}nin-gir2-su-ta ur-{d}nin-gir2-su{ki} ur-{d}nin-gir2-su{ki}-sze3-me ur-{d}nin-girimx(A.BU.HA.DU) ur-{d}nin-gubalag ur-{d}nin-gubalag-ga ur-{d}nin-gubalag-ke4 ur-{d}nin-gubalag-sze3 ur-{d}nin-gubalag-ta ur-{d}nin-hur-sag ur-{d}nin-hur-sag-ga2 ur-{d}nin-ig ur-{d}nin-ildu2-ma-sze3 ur-{d}nin-ildu3 ur-{d}nin-ildu3-ma ur-{d}nin-ildux(NAGAR) ur-{d}nin-imma3 ur-{d}nin-imma3-sze3 ur-{d}nin-iri-si ur-{d}nin-iri-sze3 ur-{d}nin-isin2{si} ur-{d}nin-ka9 ur-{d}nin-kar2 ur-{d}nin-kesz2 ur-{d}nin-ki ur-{d}nin-ku3 ur-{d}nin-ku3-nun ur-{d}nin-ku3-nun-na ur-{d}nin-kur ur-{d}nin-kur-ra ur-{d}nin-kur2-ra ur-{d}nin-la-ni ur-{d}nin-lil2 ur-{d}nin-lil2-la2 ur-{d}nin-lil2-sze3 ur-{d}nin-lil2-ta ur-{d}nin-ma-da ur-{d}nin-ma-da-ka ur-{d}nin-ma-da-sze3 ur-{d}nin-mah ur-{d}nin-mar{ki} ur-{d}nin-mar{ki}-ka ur-{d}nin-mar{ki}-ke4 ur-{d}nin-mar{ki}-ra ur-{d}nin-mar{ki}-sze3 ur-{d}nin-mar{ki}-ta ur-{d}nin-ME ur-{d}nin-mu2 ur-{d}nin-mu2-ga ur-{d}nin-mu2-me ur-{d}nin-mu2-ta ur-{d}nin-mug ur-{d}nin-mug-ga ur-{d}nin-mug-ga-ke4 ur-{d}nin-mug-ga-lukur-U ur-{d}nin-mug-ga-me ur-{d}nin-mug-ga-sze3 ur-{d}nin-mug-ke4 ur-{d}nin-mug-ta ur-{d}nin-nagar ur-{d}nin-nim-du6-ga ur-{d}nin-nirx(MIR.ZA) ur-{d}nin-nita2 ur-{d}nin-pa ur-{d}nin-pa-da ur-{d}nin-pirig ur-{d}nin-pirig-ka ur-{d}nin-pirig-sze3 ur-{d}nin-pirig-ta ur-{d}nin-sa-za ur-{d}nin-sa-za-sze3 ur-{d}nin-si4-an-na ur-{d}nin-SIG7 ur-{d}nin-su ur-{d}nin-su-ka ur-{d}nin-su-sze3 ur-{d}nin-su-ta ur-{d}nin-su2 ur-{d}nin-su4-an-na ur-{d}nin-su4-an-na-sze3 ur-{d}nin-su4-an-na-ta ur-{d}nin-su4-ta ur-{d}nin-sun2 ur-{d}nin-sun2-ka ur-{d}nin-sun2-ka-ke4 ur-{d}nin-sun2-ta ur-{d}nin-szakkan2 ur-{d}nin-sze-... ur-{d}nin-szika ur-{d}nin-szubur ur-{d}nin-szubur-ka ur-{d}nin-szubur-me ur-{d}nin-szubur-ta ur-{d}nin-ti ur-{d}nin-ti-im ur-{d}nin-ti-sar ur-{d}nin-ti2-ug5-ga ur-{d}nin-tu ur-{d}nin-tu-ka ur-{d}nin-tu-ke4 ur-{d}nin-tu-me ur-{d}nin-tu-ra ur-{d}nin-tu-sze3 ur-{d}nin-tu-ta ur-{d}nin-tu(E2) ur-{d}nin-tu(TIR) ur-{d}nin-tur-ra-sze3 ur-{d}nin-ug2 ur-{d}nin-ug2-ga2 ur-{d}nin-ugula-szakkan ur-{d}nin-ur3 ur-{d}nin-ur4-ra ur-{d}nin-ur4-ra-ta ur-{d}nin-urta ur-{d}nin-urta-ka-ke4 ur-{d}nin-urta-ke4 ur-{d}nin-urta-ta ur-{d}nin-x ur-{d}nin-x-... ur-{d}nin-x-da ur-{d}nin-x-e ur-{d}nin-x-ka ur-{d}nin-x-NE ur-{d}nin-x-sze3 ur-{d}nin-x-ti ur-{d}nin-x-x ur-{d}nin-x-x-x ur-{d}nin-zu ur-{d}nin-zu-... ur-{d}nin-zu-sze3 ur-{d}nin-zu-ta ur-{d}nin9-pa-ki-ba ur-{d}nin9-urta ur-{d}nin9-x ur-{d}nisaba ur-{d}nisaba-ta ur-{d}nisaba2 ur-{d}nu-musz-da ur-{d}nu-musz-da-ka-ke4 ur-{d}nu-musz-da-ke4 ur-{d}nu-musz-da-me ur-{d}nu-musz-da-ta ur-{d}nu-ra-la-ta ur-{d}nu-umusz{musz}-da ur-{d}nun ur-{d}nun-... ur-{d}nun-gal ur-{d}nun-gal-... ur-{d}nun-gal-da ur-{d}nun-gal-ka ur-{d}nun-gal-ka-kam ur-{d}nun-gal-ka-ta ur-{d}nun-gal-ke4 ur-{d}nun-gal-ra ur-{d}nun-gal-sze3 ur-{d}nun-gal-ta ur-{d}nun-gal(ME) ur-{d}nun-nusku ur-{d}nun-ta ur-{d}nunuz-kad2{muszen} ur-{d}nunuz-kad2{muszen}-ke4 ur-{d}nunuz-kad4 ur-{d}nunuz-kad4{muszen} ur-{d}nunuz-kad5{muszen} ur-{d}nusku ur-{d}nusku-... ur-{d}nusku-da ur-{d}nusku-ka ur-{d}nusku-ke4 ur-{d}nusku-ra ur-{d}nusku-ta ur-{d}pa ur-{d}pa-bil-sag ur-{d}pa-bil-sag-ka ur-{d}pa-bil2-sag ur-{d}pa-bil2-sag-ka ur-{d}pa-bil3 ur-{d}pa-bil3-sag ur-{d}pa-gesz-... ur-{d}pa-gilgames3 ur-{d}pa-gilgamesx(BIL3.GA.MES) ur-{d}pa-gilgamesx(BIL4.GA.MES) ur-{d}pa4-du ur-{d}pa4-mu-DU ur-{d}pa4-mu-e ur-{d}pa4-mu-ra ur-{d}pap-sukkal ur-{d}pil3 ur-{d}pirig3 ur-{d}pirig3-an-dul3 ur-{d}PU3-da ur-{d}ri-da ur-{d}sa-bi-an-ka ur-{d}sa-kalam-ka ur-{d}sa6-ga ur-{d}sa6-sa6 ur-{d}sag ur-{d}sag-ku5 ur-{d}sag-ku5-sze3 ur-{d}sag-ku5-ta ur-{d}sag-ub-ba{ki}-ka-sze3 ur-{d}saman3 ur-{d}saman3-me ur-{d}saman3-ta ur-{d}saman3(SZE-BU)-ta ur-{d}samanx(BU.NUN.SZE.SZE3)-ka ur-{d}sar-... ur-{d}sar-lu2-hi-ke4 ur-{d}si-sa2 ur-{d}si-sa2-ta ur-{d}si2-sa3 ur-{d}simug ur-{d}sir2-sir2-ra ur-{d}su4 ur-{d}su4-... ur-{d}su4-a-na ur-{d}su4-a-na-ra ur-{d}su4-an ur-{d}su4-an-ka ur-{d}su4-an-na ur-{d}su4-an-na-ka-sze3 ur-{d}su4-an-na-ke4 ur-{d}su4-an-na-ra ur-{d}su4-an-na-sze3 ur-{d}su4-an-na-ta ur-{d}su4-an-ni-ta ur-{d}su4-an-ta ur-{d}su4-da ur-{d}su4-da-ke4 ur-{d}su4-da-ta ur-{d}su4-na-ta ur-{d}su4-nun-ka ur-{d}su4-tur-... ur-{d}su4-u2-da ur-{d}sud3 ur-{d}sud3-da ur-{d}sud3-da-me ur-{d}suen ur-{d}suen-ka ur-{d}suen-ka-gin7 ur-{d}suen-ka-ke4 ur-{d}suen-ka-ra ur-{d}suen-ka-sze3 ur-{d}suen-ke4 ur-{d}suen-ke4-ne ur-{d}suen-ki-sur-ra ur-{d}suen-me ur-{d}suen-na ur-{d}suen-na-ra ur-{d}suen-ne ur-{d}suen-ra ur-{d}suen-sze3 ur-{d}suen-sze3(TUG2) ur-{d}suen-ta ur-{d}suen-x ur-{d}sukkal ur-{d}sukkal-x ur-{d}sun2 ur-{d}sza-lu-sza ur-{d}sza-u-sza ur-{d}sza-u18-sza ur-{d}sza-u18-sza-ke4 ur-{d}sza-u18-sza-ta ur-{d}sza-u3-sza-ke4 ur-{d}sza-x-... ur-{d}szakkan ur-{d}szakkan-ke4 ur-{d}szakkan-na ur-{d}szakkan-na-ta ur-{d}szakkan-sze3 ur-{d}szakkan-ta ur-{d}szakkan2 ur-{d}szakkan2-me ur-{d}szakkan2-na ur-{d}szakkan2-ta ur-{d}szakkan2-tur ur-{d}szar-ru-gen ur-{d}szar-ru-gin7 ur-{d}szar2-ur3-ra ur-{d}szara2 ur-{d}szara2-a-mu ur-{d}szara2-i3-zu ur-{d}szara2-ka ur-{d}szara2-ka-bi ur-{d}szara2-ka-sze3 ur-{d}szara2-ka-x ur-{d}szara2-kam ur-{d}szara2-ke4 ur-{d}szara2-ra ur-{d}szara2-si ur-{d}szara2-sze3 ur-{d}szara2-ta ur-{d}szara2-za-me ur-{d}szara2(GA2xSIG7) ur-{d}sze-il2-la ur-{d}sze-il2-la-ta ur-{d}sze-nam2-nun-tu ur-{d}sze-nam2-nun-x ur-{d}sze-re-da ur-{d}sze-ri-da ur-{d}sze3-e2 ur-{d}sze3-giri3-sze3 ur-{d}szi-szi ur-{d}szu-{d}suen ur-{d}szu-{d}suen-sze3 ur-{d}szu-{d}suen-ta ur-{d}szu-an-na ur-{d}szu-an-na-ta ur-{d}szu-da ur-{d}szu-da-x ur-{d}szu-ga-lam-ma ur-{d}szu-kal ur-{d}szu-kal-la ur-{d}szu-mah ur-{d}szu-mah-ke4 ur-{d}szu-mah-ra ur-{d}szu-mah-sze3 ur-{d}szu-mah-ta ur-{d}szu-MUSZxGAD-ke4 ur-{d}szu-nir ur-{d}szu-x ur-{d}szu-x-x ur-{d}szu-zi-an-ka ur-{d}szu4-an ur-{d}szu4-gan ur-{d}szuba3 ur-{d}szul ur-{d}szul-... ur-{d}szul-ansze ur-{d}szul-gi ur-{d}szul-gi-...-x ur-{d}szul-gi-ke4 ur-{d}szul-gi-na-ra-am-{d}suen ur-{d}szul-gi-ra ur-{d}szul-gi-ra-ka ur-{d}szul-gi-ra-ke4 ur-{d}szul-gi-ra-ta ur-{d}szul-gi-ta ur-{d}szul-gi-zi ur-{d}szul-gi(ZI) ur-{d}szul-MUSZxGAD-ke4 ur-{d}szul-MUSZxGAD-ra ur-{d}szul-pa-e ur-{d}szul-pa-e3 ur-{d}szul-pa-e3-a ur-{d}szul-pa-e3-a-ta ur-{d}szul-pa-e3-da ur-{d}szul-pa-e3-da-ta ur-{d}szul-pa-e3-e ur-{d}szul-pa-e3-ka ur-{d}szul-pa-e3-ka-ta ur-{d}szul-pa-e3-ke4 ur-{d}szul-pa-e3-ra ur-{d}szul-pa-e3-sza3 ur-{d}szul-pa-e3-sze3 ur-{d}szul-pa-e3-ta ur-{d}szul-pa-e3-ta(DU) ur-{d}szul-pa-e3:ta ur-{d}szul-pa-e3(KASZ4) ur-{d}szul-pa-e3(UD) ur-{d}szul-ta ur-{d}szul-UD-x-x ur-{d}szul-x ur-{d}szum2-x-da ur-{d}szusz3 ur-{d}szusz3-{d}ba-ba6 ur-{d}szusz3-{d}ba-ba6-ka ur-{d}szusz3-{d}ba-ba6-ka-am3 ur-{d}szusz3-{d}ba-ba6-ke4 ur-{d}szusz3-{d}ba-ba6-ke4-ne ur-{d}szusz3-{d}ba-ba6-sze3 ur-{d}szusz3-{d}ba-ba6-ta ur-{d}szusz3-{d}ba-u2 ur-{d}tilla ur-{d}tilla2 ur-{d}tilla3 ur-{d}tiszpak ur-{d}tu ur-{d}tu-su-ta ur-{d}tum-ma-al ur-{d}tur3-ki ur-{d}u18-sza-u18 ur-{d}u2-sza3-i3-li2 ur-{d}ug5-ga ur-{d}ur3-... ur-{d}ur3-bar ur-{d}ur3-bar-ra ur-{d}ur3-bar-tab ur-{d}ur3-bar-tab-ke4 ur-{d}ur3-bar-tab-ta ur-{d}ur3-gal ur-{d}ur3-ra ur-{d}USZ-da-sza ur-{d}usz-gid2-da ur-{d}usz-mu ur-{d}usz-x ur-{d}utu ur-{d}utu-a2-dah ur-{d}utu-ge6 ur-{d}utu-gi-na-ta ur-{d}utu-ka ur-{d}utu-ka-sze3 ur-{d}utu-kam ur-{d}utu-ke4 ur-{d}utu-lugal-uszur3 ur-{d}utu-me ur-{d}utu-me-esz2 ur-{d}utu-nig2-lagar ur-{d}utu-ra ur-{d}utu-saga ur-{d}utu-sza ur-{d}utu-sze3 ur-{d}utu-ta ur-{d}x ur-{d}x-... ur-{d}x-(x) ur-{d}x-a ur-{d}x-AN ur-{d}x-an-dul3 ur-{d}x-ba-ta ur-{d}x-bar-x ur-{d}x-da-ta ur-{d}x-du3-KU-ab2-x ur-{d}x-DUB ur-{d}x-dumu-ni ur-{d}x-e2-a-x-USZ-... ur-{d}x-ga ur-{d}x-ga2-x ur-{d}x-gal ur-{d}x-gal2 ur-{d}x-gan ur-{d}x-gi4-ta ur-{d}x-GIN2 ur-{d}x-he2-gal2 ur-{d}x-kalam ur-{d}x-lugal-x-ta ur-{d}x-MUSZ3 ur-{d}x-na ur-{d}x-ra ur-{d}x-su ur-{d}x-sze3 ur-{d}x-ta ur-{d}x-tur ur-{d}x-x ur-{d}x-x-da-x ur-{d}x-x-dam-x-ta ur-{d}x-x-dub-ba ur-{d}x-x-ga-um ur-{d}x-x-ka ur-{d}x-x-sze3 ur-{d}x-x-ta ur-{d}x-x-UD-x ur-{d}x-x-x ur-{d}x{ki} ur-{d}za-ba-ba ur-{d}za-ba4-ba4 ur-{d}za-hum ur-{d}za3-e3-ke4 ur-{d}zabala4{ki} ur-{d}zi ur-{d}zi-a ur-{d}zi3-da ur-{gesz}... ur-{gesz}dar-du3 ur-{gesz}dar-du3-a ur-{gesz}dim2 ur-{gesz}geszimmar ur-{gesz}gidri ur-{gesz}gigir ur-{gesz}gigir-da ur-{gesz}gigir-du ur-{gesz}gigir-gag ur-{gesz}gigir-gigir ur-{gesz}gigir-ka ur-{gesz}gigir-ka-ka ur-{gesz}gigir-ka-ke4 ur-{gesz}gigir-ka-ra ur-{gesz}gigir-ka-sze3(TUG2) ur-{gesz}gigir-ka-ta ur-{gesz}gigir-ke4 ur-{gesz}gigir-me ur-{gesz}gigir-na ur-{gesz}gigir-ra ur-{gesz}gigir-ra-ka ur-{gesz}gigir-ra-ta ur-{gesz}gigir-re ur-{gesz}gigir-sze3 ur-{gesz}gigir-ta ur-{gesz}gigir-x ur-{gesz}gigir(KU) ur-{gesz}gigir(KU)-ka ur-{gesz}giri3 ur-{gesz}gu-za ur-{gesz}kiri6 ur-{gesz}ku-ba ur-{gesz}sag-gul ur-{gesz}sag-gul-ta ur-{gesz}szita2 ur-{gesz}tukul ur-{gesz}tukul-gar3-da ur-{gesz}ub5-ki ur-{gesz}x ur-{gesz}x-... ur-{gesz}x-szu-ia2-sze3 ur-{gesz}x-tul2-ki ur-{gesz}x-x ur-{gi}gigir ur-{nab}nisaba ur-{nab}nisaba{ba} ur-{nab}nisaba2 ur-{sze3}szer7-da ur-{u2}gug4 ur-{u2}gug4-ba ur-{u2}gug4-sze3 ur-{u2}ninni5 ur-{u2}ninni5-dab5-ba ur-{u2}ZI&ZI ur-{u2}ZI&ZI-sze3 ur-{u2}ZI&ZI{sar} UR-a ur-a ur-a-... ur-a-{d}nin-gir2-su-ka ur-a-a ur-a-a-mu ur-a-a-x ur-a-amasz ur-a-ba ur-a-ba-... ur-a-bul-tur3 ur-a-diri ur-a-du10-ta ur-a-gi-x ur-a-hi ur-a-ka-sahar ur-a-KU ur-a-KU-da ur-a-ma-an-x ur-a-ni-x ur-a-nimgir-min ur-a-si-a ur-a-szum2-gesz ur-a-x ur-a-x-... ur-a-x-da ur-a-zi ur-a2 ur-a2-dam ur-a2-szum2-ma ur-a2-zi-da ur-a2-zi-mu2-a ur-AB ur-AB-... ur-ab-ab-mu ...-ur-ab-ba ur-ab-ba ur-ab-ba-dingir-ra ur-ab-ba-gi-na ur-ab-ba-ka ur-ab-ba-ka-ra ur-ab-ba-ke4 ur-ab-ba-na ur-ab-ba-ra ur-ab-ba-sa6 ur-ab-ba-sa6-ga ur-ab-ba-saga ur-ab-ba-saga-ta ur-ab-ba-sze3 ur-ab-ba-ta ur-ab-ba-x ur-ab-bar ur-ab-bi ur-ab-bu ur-ab-GAN2-hu-um ur-ab-saga ur-AB-x ur-ab-zu ur-ab-zu-ka ur-ab-zu-ka-ke4 ur-ab-zu-ka-ta-am3 ur-ab-zu-ke4 ur-ab-zu-sze3 ur-ab-zu-ta ur-ab-zu-U-sze3 ur-ab:zu ur-abul ur-abul-ka ur-abul-ke4 ur-abul-ta ur-abzu ur-abzu-ka ur-abzu-ke4 ur-abzu-me ur-abzu-sze3 ur-abzu-ta ur-abzu-zu-ta ur-ad-gi4-a ur-ad-gi4-gi4 ur-ad-ku3-ga ur-ag2-ma ur-ag2-mu ur-ag2-ta ur-al-... ur-al-la ur-al-la-ta ur-am-ma ur-am3 ur-am3-a ur-am3-du10 ur-am3-ma ur-am3-ma-am3 ur-am3-ma-ka ur-am3-ma-kam ur-am3-ma-ke4 ur-am3-ma-me-esz3 ur-am3-ma-ra ur-am3-ma-ta ur-am3-mu-tum ur-ama ur-ama-asz2 ur-ama-ga ur-ama-gal ur-ama-gi-na ur-ama-iri-da ur-ama-mu-dab ur-ama-na ur-ama-na-da-du ur-ama-na-ra ur-ama-na-ta ur-ama-ni2-AN ur-amar-mu ur-amar-x ur-amar-x-ga ur-amasz-a ur-amasz-a-ke4 ur-AN-AN-tur-sag ur-an-bar-... ur-an-da ur-an-du-du ur-an-dul3 ur-an-ga-sur-ra ur-an-gu-ul ur-an-ki ur-an-na ur-an-na-ni-a ur-an-ne2 ur-an-ne2-ke4 ur-an-ne2-tum ur-an-ne2-tum2 ur-an-sza3 ur-an-ta-sur-ra ur-an-ta-sza3-x-... ur-an-usan3-ka ur-an-zi-za ur-an-zu ur-anzu2{muszen}-babbar ur-asz ur-ASZ-gal-szu4-gan-na-ta ur-asz2 ur-asz2-ni-a ur-az-... ur-ba-... ur-ba-...-x ur-ba-a ur-ba-a-ta ur-ba-al-la ur-ba-an-da ur-ba-ba ur-ba-ba-pa ur-ba-ba-ta ur-ba-ba6 ur-ba-ba6-ke4 ur-ba-bi2-ri2 ur-ba-dim2 ur-ba-du-e-ke4 ur-ba-ga-ra ur-ba-gara2 ur-ba-gara2-ka ur-ba-gara2-ke4 ur-ba-gara2-me ur-ba-gara2-ra ur-ba-gara2-ta ur-ba-gara2(BI) ur-ba-ku3-ga ur-ba-x-ni ur-ba-x-ta ur-BAD-NI-DU ur-bad-ra2 ur-bad3-da ur-bad3-tibir-ra ur-bad3-tibirx(KU) ur-bad3-tibirx(KU)-a ur-bad3-tibirx(KU)-ra ur-bad3-tibirx(KU)-ra-ka ur-bad3-tibirx(KU)-ra-ke4 ur-bad3-tibirx(KU)-ra-ra ur-bad3-tibirx(KU)-ra-ta ur-bad3-tibirx(KU)-ta ur-bala-... ur-bala-sa6-ga ur-bala-sag ur-balag ur-balag-ga2 ur-balag-ku3-ga ur-balag-ku3-ga-na-an-na ur-banda3{da} ur-bar-da-ni ur-bar-ra ur-bar-ra-gin7 ur-bar-uh-KA ur-bar-x ur-bar-zu-ke4 ur-bara2 ur-bara2-ga-ta ur-bara2-se3-ga-ke4 ur-bara2-se3-sze3 ur-bara2-si-ga ur-bara2-si-ga-sze3 ur-bara2-si-ga-x ur-bara2-si-ge-ka ur-bara2-ta ur-bi ur-bi-... ur-bi-da ur-bi-egir-a ur-bi-i3-lum{ki} ur-bi-la ur-bi-lum ur-bi-lum{ki} ur-bi-mu ur-bi-x ur-bi2 ur-bi2-bi2-lum{ki} ur-bi2-da ur-bi2-i3-li9{li2}{ki} ur-bi2-i3-lum ur-bi2-i3-lum{ki} ur-bi2-i3:lum ur-bi2-il6-lum{ki} ur-bi2-li2-lum{ki} ur-bi2-lum ur-bi2-lum-ma{ki} ur-bi2-lum{ki} ur-bi2-lum{ki}-ka ur-bi2-lum{ki}-ma ur-bi2-lum{ki}-ma-ka ur-bi2-lum{ki}-ma-ke4-ne ur-bi2-lum{ki}-me ur-bi2-lum{ki}-me-esz2 ur-bi2-lum{ki}-sze3 ur-bi2-lum{ki}-ta ur-bi2-lum{um}{ki} ur-bi2-x-... ur-bi2:i3-lum ur-bi2:i3-lum{ki} ur-bil{ki} ur-bil2-ga-ta ur-bil2-lum{ki} ur-bil2-ta ur-bil3 ur-bil3-lum{ki}-ma ur-bil3-sze3 ur-bil4-... ur-bur-sag ur-bur-sag-me ur-da ur-da-... ur-da-a ur-da-da ur-da-da-da ur-da-du ur-da-ga ur-da-gal ur-da-gi4 ur-da-gid2-da ur-da-ka ur-da-mu ur-da-mu-ge-en ur-da-mu-in ur-da-ri2 ur-da-szar2-ta ur-da-x ur-da-x-sa2 ur-da-zi-da ur-dabx(LAGABxGU4)-gesz-tug2 ur-dag-ge6 ur-dam ur-dam-... ur-dam-sze3 ur-dam-ta ur-dar ur-dar-du3 ur-de3-mu-na ur-DI-gu-la ur-DI-x ur-dim2 ur-dim3 ur-dim3-sze3 ur-dingir ur-dingir-a ur-dingir-dingir-mu-tum2 ur-dingir-ga2 ur-dingir-gal ur-dingir-gin7-sza ur-dingir-giri3 ur-dingir-ma ur-dingir-mu ur-dingir-ni ur-dingir-ra ur-dingir-ra-ka ur-dingir-ra-ka-ke4 ur-dingir-ra-kam ur-dingir-ra-ke4 ur-dingir-ra-ra ur-dingir-ra-sze3 ur-dingir-ra-ta ur-dingir-sa6-ga ur-dingir-se3-ga ur-dingir-si-sa2 ur-dingir-su4-an-na ur-dingir-szum2-na ur-dingir-zi-zi ur-diri ur-du-{d}szul-pa-e3 ur-du-du ur-du-x ur-du10 ur-du10-... ur-du10-e2-x ur-du10-ga ur-du10-ku3-ga ur-du10-nun-na ur-du10-nun-na-ta ur-du10-x-nun ur-du11-ga ur-du3-a ur-du5-na ur-du6 ur-du6-... ur-du6-ab2-li-ba ur-du6-bad ur-du6-be ur-du6-e ur-du6-es3 ur-du6-es3-sa2 ur-du6-hi-li-ba ur-du6-hi-li-ba-ta ur-du6-hi-li-ta ur-du6-ku3 ur-du6-ku3-ga ur-du6-ku3-ga-ka ur-du6-ku3-ga-ke4 ur-du6-ku3-ga-ta ur-du6-ku3-ga-x ur-du6-ku3-ge ur-du6-ku3-ke4 ur-du6-ku3-ra ur-du6-ku3-sze3 ur-du6-ku3-ta ur-du6-ku3-zu ur-du6-ma-al ur-du6-mu ur-du6-ra ur-du6-sag-al ur-du6-u2 ur-du6-u2-ke4 ur-du6-x-sze3 ur-du6-x-x ur-du6(KI)-ku3-ga-ke4 ur-dub ur-dub-ba ur-dub-la2 ur-dub-la2-e ur-dub-la2-ke4 ur-dub-la2-mah ur-dub-la2-mah-ka ur-dub-la2-mah-ta ur-dub-la2-me ur-dub-ra ur-dub-szen ur-dub-szen-ka ur-dub-szen-ke4 ur-dub-szen-na ur-dub-szen-ra ur-dub-szu-na ur-dub-tur ur-dub-tur-sze3-na ur-dub-x ur-dub:szen ur-dub2 ur-dumu ur-dumu-zi-da ur-dun ur-dun-a ur-dun-ka ur-dun-ki-ga-tum ur-dun-me ur-dun-me-zu-ta ur-dun-mu ur-dun-na ur-dun-ra ur-dun-sze3 ur-dun-ta ur-dun-x ur-dur-a-ke4 ur-dur9{ur3}-ra ur-e ur-e-babbar2 ur-e-bar-ra ur-e-bu-ra ur-e-e11-e-ta ur-e-kur2-ra ur-e-la ur-e-nun ur-e-pa4-ra ur-e-sag ur-e-sag-ga2 ur-e11 ur-e11-dam ur-e11-dam-e-ta ur-e11-e ur-e11-e-... ur-e11-e-ka ur-e11-e-ka-ka ur-e11-e-ka-ta ur-e11-e-ke4 ur-e11-e-me ur-e11-e-sze3 ur-e11-e-szusz3 ur-e11-e-ta ur-e2 ur-e2-... ur-e2-...-ta ur-e2-a ur-e2-an-na ur-e2-an-na-ka ur-e2-an-na-ka-ta ur-e2-an-na-ke4 ur-e2-an-na-me ur-e2-an-na-sze3 ur-e2-an-na-ta ur-e2-an-na(E) ur-e2-ba-... ur-e2-babbar ur-e2-babbar2 ur-e2-babbar2-ka ur-e2-babbar2-ke4 ur-e2-babbar2-me ur-e2-babbar2-ra ur-e2-babbar2-sze3 ur-e2-babbar2-ta ur-e2-da ur-e2-da-x ur-e2-dam ur-e2-dar-a ur-e2-dar-a-mug ur-e2-diri ur-e2-diri-ga ur-e2-diri-ra ur-e2-dub ur-e2-dub-ta ur-e2-e ur-e2-e3 ur-e2-eridu{ki} ur-e2-gab2{ki} ur-e2-gal ur-e2-gal-edin ur-e2-gal-edin-ka ur-e2-gal-edin-ka-sze3 ur-e2-gal-edin-na ur-e2-gal-edin-na-ka-ta ur-e2-gal-ke4 ur-e2-gal-sa6-ga ur-e2-gal-sze3 ur-e2-gal-ta ur-e2-gal-x ur-e2-gi4-a ur-e2-gibil ur-e2-gibil-ta ur-e2-gibil4 ur-e2-gibil4-le ur-e2-gid2-da ur-e2-gigir-sze3 ur-e2-gu-la ur-e2-gu-la-ra ur-e2-gu4-U-DISZ-x ur-e2-husz ur-e2-husz-ke4 ur-e2-husz-ra ur-e2-kasz ur-e2-kikken ur-e2-ku3-ga ur-e2-kux(KWU147)-ra-inim-ma ur-e2-lugal ur-e2-mah ur-e2-mah-e ur-e2-mah-e-sze3 ur-e2-mah-e-ta ur-e2-mah-ka ur-e2-mah-ke4 ur-e2-mah-sze3 ur-e2-mah-ta ur-e2-mah-x ur-e2-masz ur-e2-masz-ka ur-e2-masz-ra ur-e2-masz-sze3 ur-e2-masz-ta ur-e2-masz-x ur-e2-mu ur-e2-musz ur-e2-musz-a ur-e2-nar ur-e2-nimgir ur-e2-nimgir-za ur-e2-ninnu ur-e2-ninnu-ka ur-e2-ninnu-ke4 ur-e2-ninnu-nina{ki} ur-e2-ninnu-ra ur-e2-ninnu-sze3 ur-e2-ninnu-ta ur-e2-nirx(MIR.ZA) ur-e2-nun ur-e2-nun-BI ur-e2-nun-gal ur-e2-nun-na ur-e2-nun-na-ka ur-e2-nun-na-ta ur-e2-nun-sze3 ur-e2-nun-ta ur-e2-nun-x ur-e2-sa6 ur-e2-sag-il-la ur-e2-sag-il2-la ur-e2-sanga-me ur-e2-si ur-e2-si-a ur-e2-sikil-la ur-e2-su4-a ur-e2-su4-a-ta ur-e2-sze3 ur-e2-szesz-... ur-e2-szuba3 ur-e2-tir ur-e2-x ur-e2-x-e ur-e2-x-ke4 ur-e2-x-ki ur-e2-x-mah ur-e2-x-x ur-e2-x-zu ur-e2-zi-da ur-e3-a ur-eb ur-eb-gal ur-en ur-en-... ur-en-ab-zu-ki-ne ur-en-gal-du-du ur-en-gal-du-du-ka ur-en-gal-du-du-ta ur-en-lil2-la2 ur-en-nun-na ur-en-szul-me ur-en2 ur-en3 ur-engar ur-engar-KU ur-engar-sze3 ur-engur-ma ur-er3-ku3-ga ur-eri11-ku3-ga ur-es3-sa2 ur-es3-sa2-ta ur-esz18-dar ur-esz2-da ur-esz2-dam ur-esz2-dam-ta ur-esz2-nun ur-esz3 ur-esz3-... ur-esz3-{d}ba-ba6-ta ur-esz3-{d}en-lil2 ur-esz3-bar ur-esz3-bar-ra ur-esz3-bar-ra-ta ur-esz3-dam ur-esz3-du10-ga ur-esz3-du10-nun ur-esz3-du10-nun-na ur-esz3-e2-me ur-esz3-ga2-la2 ur-esz3-ku3 ur-esz3-ku3-ga ur-esz3-ku3-ga-ke4 ur-esz3-ku3-ga-me ur-esz3-ku3-ga-sze3 ur-esz3-ku3-ga-ta ur-esz3-lil2 ur-esz3-lil2-la2 ur-esz3-lil2-la2-ke4 ur-esz3-lil2-la2-sze3 ur-esz3-lil2-la2-ta ur-esz3-nun ur-esz3-us2 ur-ezem ur-ezem-KU ur-ezem-ma ur-ga ur-ga-ki-du10 ur-ga2 ur-ga2-... ur-ga2-ba ur-ga2-da ur-ga2-da-ka ur-ga2-da-ta ur-ga2-gi4 ur-ga2-gi4-a ur-ga2-gi4-a-ka ur-ga2-gi4-a-ke4 ur-ga2-gi4-a-ra ur-ga2-gi4-a-sze3 ur-ga2-gi4-a-ta ur-ga2-na ur-ga2-nun ur-ga2-nun-na ur-ga2-x-du3 ur-gaba-gal2 ur-gaba-sze3 ur-gag-en-na ur-gal ur-gal-mah-ta ur-gal-sze3 ur-GAN2-da ur-GAN2-diri ur-GAN2-musz-bi ur-gar ur-gar-ra ur-ge6 ur-ge6-... ur-ge6-par3 ur-ge6-par4 ur-ge6-par4-bar-ra ur-ge6-par4-ka ur-ge6-par4-ka-sze3 ur-ge6-par4-ke4 ur-ge6-par4-me-esz3 ur-ge6-par4-ra ur-ge6-par4-ra-ka-ta ur-ge6-par4-ra-ta ur-ge6-par4-sze3 ur-ge6-par4-ta ur-gesz ur-gesz-... ur-gesz-bad3-x-x ur-gesz-bar ur-gesz-gi4-a ur-gesz-gibil ur-gesz-gid2-da ur-gesz-sa6-ga ur-gesz-sza3-ga ur-gesz-sza3-ga-ta ur-gesz-sze ur-gesz-ta ur-gesz-tug2 ur-gesz-x ur-gesz-x-ta ur-gesz-zi-da ur-gesz:dar-du3 ur-geszkim-ma ur-gesztin-an-na ur-gi ur-gi-... ur-gi-a-zu ur-gi-bar-ra ur-gi-diri-ku3-ga ur-gi-na ur-gi-PAP-nun ur-gi-ta ur-gi-x-sukkal-x ur-gi4-gi4 ur-gi4-gi4-ta ur-gi7 ur-gi7-gal-gal ur-gi7-me ur-gi7-me-esz2 ur-gi7-munus ur-gi7-ra ur-gi7-ra-ka ur-gi7-ra-ke4 ur-gi7-ra-sze3 ur-gi7-ra-ta ur-gi7-re ur-gi7-sze3 ur-gidri-ta ur-gigir ur-gigir-dab5 ur-gigir-sag-x ur-gil-x ur-gilgames3 ur-gilgamesx(BIL3.GA.MES) ur-gin2-na ur-gin7 ur-gir2-... ur-gir2-su ur-gir2-su{ki} ur-giri3 ur-giri3-ta ur-gu ur-gu-... ur-gu-asz2 ur-gu-ga ur-gu-gu ur-gu-ha-lam{ki} ur-gu-ka ur-gu-kam ur-gu-la ur-gu-la-{d}lamma-x-x ur-gu-la-ka ur-gu-la-ke4 ur-gu-la-ke4-an-sze3 ur-gu-la-mu ur-gu-la-mu-bi ur-gu-la-mu-kam ur-gu-la-mu-ta ur-gu-la-sze3 ur-gu-la-ta ur-gu-nu-um ur-gu-sze3 ur-gu-ta ur-gu-um-mu ur-gu-x ur-gu-za-na ur-gu2 ur-gu2-... ur-gu2-bi ur-gu2-de3 ur-gu2-de3-e-na ur-gu2-de3-na ur-gu2-de3-na-ke4 ur-gu2-de3-na-sze3 ur-gu2-de3-na-ta ur-gu2-e-sze3 ur-gu2-edin ur-gu2-edin-ka-ta ur-gu2-edin-na ur-gu2-edin-na-ka ur-gu2-edin-na-ra ur-gu2-edin-na-sze3 ur-gu2-edin-na-ta ur-gu2-en ur-gu2-en-na ur-gu2-en-na-ke4 ur-gu2-en-na-ra ur-gu2-en-na-ta ur-gu2-ka ur-gu2-ke4 ur-gu2-la ur-gu2-la-a ur-gu2-la2 ur-gu2-na ur-gu2-ne ur-gu2-nu2 ur-gu2-x ur-gu2-zi ur-gu2-zi-la ur-gu3-de2-a ur-gu3-de3-na ur-gu4 ur-gu4-de2-na ur-gu4-nu2-a ur-gu4-nu2-a-ta ur-gug4 ur-gur ur-gur-engur-ha ur-gurdub2-a ur-gurdub2-a-ta ur-ha-ia3 ur-ha-ma-ti ur-hal-...-ta ur-hal-i3-du ur-hal-x-x-ga-x ur-HAR-... ur-he2-gal2 ur-he2-na-ga2 ur-hu-ba-du7 ur-hu-da ur-hu-la ur-hu-li ur-hu-ma2 ur-HU-sa6 ur-husz-a ur-i-sza-ta ur-i3-du ur-i3-li2 ur-i7 ur-i7-... ur-i7-da ur-i7-da-ta ur-i7-de3-na ur-i7-edin-ka ur-i7-edin-na ur-i7-edin-na-ta ur-i7-edin-ne ur-i7-szita-nina{ki}-sze3-du ur-i7-tur3 ur-id-...-zu ur-idigna ur-idim ur-ig ur-ig-alim ur-ig-ga ur-ig-me ur-igi-ama-sze3 ur-igi-ba-ra-KA ur-igi-gal2 ur-igi-KA ur-igi-ma-lugal ur-igi-ma-sze3 ur-igi-x ur-igi-x-x ur-igi-zi-bar ur-igi-zi-bar-ra ur-igi-zi-bar-ra-ta ur-il2-ta ur-im-... ur-im-mu ur-im-nun ur-im-nun-na ur-im-sa12-du5-ke4 ur-imin ur-in-dub-ba ur-in-nun-na ur-in-x ur-in-x-da ur-inim-gi-na ur-iri-da ur-iri-ga ur-iri-ku3-ga ur-iri-ma ur-ISZ-... ur-isz-dam ur-iszkur ur-iti ur-iti-... ur-iti-da ur-iti-da-ta ur-iti-e2-mu ur-iti-e2-nig2 ur-iti-ke4-gar-ta ur-iti-ma ur-KA ur-KA-na-ra ur-KA-si-ta ur-KA-x ur-ka-x ur-ka-x-x ur-ka2 ur-kal ur-kal-la ur-kal-la-ka-ke4 ur-kal-la-mu ur-kal-la-sze3 ur-kal-ta ur-kalam ur-kalam-ka ur-kalam-ma ur-kar-ra ur-kas4 ur-ke4 ur-kesz2 ur-kesz3{ki} ur-ki ur-ki-... ur-ki-ag2-ga2-mu ur-ki-ag2-mu ur-ki-ama ur-ki-ama-ka ur-ki-ama-ta ur-ki-dagal ur-ki-dagal-ka ur-ki-dagal-me ur-ki-dagal-ta ur-ki-du10 ur-ki-du11-ga ur-ki-dub ur-ki-es3 ur-ki-es3-ka ur-ki-gal ur-ki-gu-la ur-ki-gu-la-ka-ta ur-ki-gu-la-ke4 ur-ki-gu-la-ta ur-ki-i3-li2 ur-ki-ka ur-ki-ku3-ga ur-ki-ku3-ga-ka ur-ki-ku3-ga-ta ur-ki-la2-a ur-ki-lu2 ur-ki-lum ur-ki-mah ur-ki-mah-ke4 ur-ki-mes ur-ki-mes-ta ur-ki-ni ur-ki-nun-na ur-ki-sa2-la ur-ki-sal-x-... ur-ki-sal4-la ur-ki-sal4-la-ke4 ur-ki-sal4-la-sze3 ur-ki-sal4(PAP)-la ur-ki-sal4{ki} ur-ki-se3-ga ur-ki-siki ur-ki-siki-ka ur-ki-siki-ka-ta ur-ki-sukkal ur-ki-ta ur-ki-um ur-ki-um-ma ur-ki-x ur-ki-x-x ur-ki(DI)-gal ur-kin-gur-ra ur-kin-na-ke4 ur-kisal ur-kisal-a2-mu-da ur-kisal-an-na ur-kisal-ka ur-kisal-ke4 ur-kisal-la ur-kisal-ra ur-kisal-sze3 ur-kisal-ta ur-kisz{ki} ur-kisz{ki}-sze3 ur-kisz{ki}-ta ur-kiszib3-la2 ur-ku ur-ku-... ur-ku-ni ur-ku-tum ur-ku-x ur-ku3 ur-ku3-... ur-ku3-bu-ga ur-ku3-ga ur-ku3-ga-ni ur-ku3-ga-ta ur-ku3-ge ur-ku3-NE ur-ku3-nun ur-ku3-nun-da ur-ku3-nun-ka-ke4 ur-ku3-nun-na ur-ku3-nun-na-ka ur-ku3-nun-na-ka-bi ur-ku3-nun-na-ka-sze3 ur-ku3-nun-na-ka-ta ur-ku3-nun-na-ke4 ur-ku3-nun-na-me ur-ku3-nun-na-ra ur-ku3-nun-na-sze3 ur-ku3-nun-na-ta ur-ku3-nun-ta ur-ku3-nun(GA2)-na ur-ku3-su-ga ur-ku3-su3-bi-ta ur-ku3-su3-ta ur-ku3-zu ur-ku3-zu-ga ur-ku5-da-IL2 ur-kun ur-kun-... ur-kun-e ur-kun-me ur-kun-ra ur-kun-ta ur-kun-tul2-ta ur-kusz2-a ur-kusz2-bi ur-la-lu-ta ur-la-musz-sza ur-lal3 ur-lal3-ta ur-lam ur-lamma ur-li ur-li-a ur-li-ka-sze3 ur-li-kal-la ur-li-kar ur-li-ke4 ur-li-mu ur-li-si4-na ur-li-sze3 ur-li-ta ur-li9-si4 ur-li9-si4-na ur-lil-la ur-lil2 ur-lil2-la2 ur-lil2-la2-ke4 ur-lu-... ur-lu-a-... ur-lu-ku3-si2-ni ur-lu-tum ur-lu2 ur-lu2-... ur-lu2-{d}lal3 ur-lu2-al-la ur-lu2-gu-la ur-lu2-gu-la-ta ur-lu2-lal3 ur-lu2-x-x-x-ta ur-lu5-UD ur-lugal ur-lugal-... ur-lugal-banda3 ur-lugal-banda3{da} ur-lugal-eb ur-lugal-edin ur-lugal-edin-ka ur-lugal-edin-na ur-lugal-ka ur-lugal-ka-sze3 ur-lugal-kaskal ur-lugal-ke4 ur-lugal-la-kam ur-lugal-me ur-lugal-mu ur-lugal-pa-er2-dingir ur-lugal-ra ur-lugal-sze3 ur-lugal-ta ur-lukur-kab-gi ur-lum ur-lum-ma ur-lum-ma-ke4 ur-lum-ma-ta ur-lum{ki} ur-ma ur-ma-... ur-ma-an ur-ma-an-ba ur-ma-an-sze3 ur-ma-ga2 ur-ma-ha-asz2 ur-ma-lum ur-ma-ma ur-ma-ma-ke4 ur-ma-ma-me ur-ma-ma-sze3 ur-ma-ma-ta ur-ma-mi ur-ma-mi-ke4 ur-ma-na ur-ma-ni ur-ma-ri-ba-ad ur-ma-sa2 ur-ma-x ur-ma2-x-ga ur-mah ur-mah-dar-a ur-mah-di-dingir ur-mah-e ur-mah-sze3 ur-masz ur-masz-a ur-masz-la2 ur-masz-udu-ta ur-masz-um ur-masz-x ur-masz2 ur-masz2-du10-ga ur-masz2-lu2 ur-me ur-me-... ur-me-a-ni ur-me-at ur-me-da-ni ur-me-du10-disz-sza-sze3 ur-me-ga ur-me-kul-ab-ta ur-me-lam2 ur-me-lam2-an-dul3 ur-me-lam2-an-na ur-me-me ur-me-me-e ur-me-me-esz2 ur-me-me-ka ur-me-me-ka-bi ur-me-me-ka-sze3 ur-me-me-ka-ta ur-me-me-kam ur-me-me-ke4 ur-me-me-ra ur-me-me-sze3 ur-me-me-ta ur-me-num2 ur-me-numun-esz3-ta ur-me-x ur-me:te-na ur-mes ur-mes-... ur-mes-a ur-mes-banda3 ur-mes-bi ur-mes-e ur-mes-hu-ru ur-mes-ka ur-mes-ka-ta ur-mes-kam ur-mes-ke4 ur-mes-me ur-mes-mes ur-mes-mu ur-mes-ra ur-mes-sze3 ur-mes-ta ur-mes-tur ur-mes-tur-ma ur-mes-za ur-mi-x ur-min-mah ...-ur-mu ur-mu ur-mu-du10-ga ur-mu-mu4 ur-mu-ru ur-mu-ru-ke4 ur-mu-sze3 ur-munu4-ku3-ga ur-munu4-ku3-ga-ta ur-musz-... ur-musz-da ur-musz3 ur-na ur-na-... ur-na-a-a ur-na-a-ka ur-na-a-ta ur-na-ab ur-na-ga2 ur-na-gu ur-na-ke4 ur-na-me-...-nanna-x ur-na-na ur-na-ti ur-na-x ur-nab3-mu-tum2 ur-nag-su ur-nam2 ur-nam2-gesz ur-nam2-mah ur-nam2-x-x ur-namma ur-namma-ma ur-nanna ur-NE ur-NE-... ur-NE-gar-sa6-ga ur-ni ur-ni-(x)-ta ur-ni-{d}iszkur ur-ni-a ur-ni-bi2-lum ur-ni-e2-a ur-ni-isz ur-ni-ma-x ur-ni-ta ur-NI-x-... ur-ni-x-(x) ur-ni-x-a ur-ni-zi-x ur-ni2 ur-nig2 ur-nig2-... ur-nig2-a-x ur-nig2-da-mu2 ur-nig2-du10 ur-nig2-e ur-nig2-ka ur-nig2-kam ur-nig2-ke4 ur-nig2-ku3-dim2 ur-nig2-ku3-dim2-ta ur-nig2-ku3-gin7 ur-nig2-mu ur-nig2-palil ur-nig2-ra ur-nig2-su ur-nig2-sze3 ur-nig2-ta ur-nigar ur-nigar-{gar}... ur-nigar-ka ur-nigar-ke4 ur-nigar-mu ur-nigar-ra ur-nigar-sze3 ur-nigar-ta ur-nigar-x-mu ur-nigar(U-UD-DAG) ur-nigar{gar} ur-nigar{gar}-da ur-nigar{gar}-ka ur-nigar{gar}-ka-ke4 ur-nigar{gar}-ka-sze3 ur-nigar{gar}-ka-ta ur-nigar{gar}-kam ur-nigar{gar}-ke4 ur-nigar{gar}-ki-du10 ur-nigar{gar}-ki-du10-sze3 ur-nigar{gar}-me ur-nigar{gar}-me-esz2 ur-nigar{gar}-ra ur-nigar{gar}-ra-ke4 ur-nigar{gar}-sze3 ur-nigar{gar}-ta ur-nigin ur-nigin2 ur-nim ur-nim-e ur-nim-ra ur-nimin-ku3-ga ur-nin ur-nin-ga2 ur-nin-ga2-ni ur-nin-ga2-ta ur-nin-ti ur-nin-ur4-ra ur-nin-x ur-ninni5 ur-nirx(MIR.ZA) ur-nu ur-nu-... ur-nu-musz-da ur-nu-ta ur-nu-uh ur-numun-du10 ur-numun-du10-ga ur-numun-du10-ga-sze3 ur-nun-gal-sze3 ur-nun-na ur-nunuz-ku3-ga ur-nusku-sze3 ur-pa ur-PA-... ur-pa-... ur-pa-e3 ur-pa-KU-ka ur-pa-lu ur-pa-me ur-pa4-BI ur-pa4-dingir-mu-x ur-pa4-gara2 ur-pa4-i3-du ur-pa4-me-ra ur-pa4-mu-ra ur-pa4-sir2-ra ur-pa4-sir2-x-ra ur-pa4-sukkal ur-pa4-sukkal-ta ur-pa4-u2-e ur-pad-nu-tur ur-pana-gada ur-PI ur-pirig-ta ur-pu2 ur-pu2-... ur-pu2-da ur-pu2-mun ur-pu2-mun-na ur-pu2-x ur-ra ur-ra-... ur-ra-a ur-ra-a-zu ur-ra-asz ur-ra-de3 ur-ra-ka ur-ra-ke4 ur-ra-ma ur-ra-me ur-ra-ni ur-ra-ni-sze3 ur-ra-sze3 ur-re ur-re-ba-ab-x ur-re-esz2 ur-re-tum ur-ru ur-ru-ma ur-ru-ta ur-rum ur-rum-ta ur-sa ur-sa-a ur-sa-an-da-ti ur-sa-du3-dim2-ma ur-sa-gara2-an-ka ur-sa12-rig7{ki} ur-sa6 ur-sa6-... ur-sa6-ga ur-sa6-ga-(x) ur-sa6-ga-a ur-sa6-ga-ha-ma-ti ur-sa6-ga-ka ur-sa6-ga-ka-ra ur-sa6-ga-ke4 ur-sa6-ga-me ur-sa6-ga-mu ur-sa6-ga-mu-sze3 ur-sa6-ga-mu-ta ur-sa6-ga-ra ur-sa6-ga-sze3 ur-sa6-ga-ta ur-sa6-la2 ur-sa6-mu ur-sa6-sa6 ur-sa6-sa6-ga ur-sa6-sa6-ga-ta ur-sa6-sa6-ke4 ur-sa6-sa6-ra ur-sa6-sa6-ta ur-sa6-saga ur-sa6-ta ur-sa6-x ur-sa6(NE)-ga ur-sag ur-sag-du10 ur-sag-e ur-sag-e-ne ur-sag-gal ur-sag-gul ur-sag-gul-ka ur-sag-gul-la ur-sag-gul-ta ur-sag-kal-la ur-sag-kesz2 ur-sag-kesz3{ki} ur-sag-ku5 ur-sag-ku5-ra ur-sag-ku5-sze3 ur-sag-ku5-ta ur-sag-ku5-x ur-sag-pa-e3 ur-sag-pa-e3-bi ur-sag-pa-e3-ta ur-sag-pa-e3{ki(DI)} ur-sag-pa-e3{ki} ur-sag-pa-e3{ki}-ta ur-sag-ub-ka-ta ur-sag-ub{ki} ur-sag-ub2{ki} ur-sag-ub3 ur-sag-ub3-ba ur-sag-ub3(GUL) ur-sag-ub3{ki} ur-sag-ub3{ki}-ke4 ur-sag-ub3{ki}-me ur-sag-ub3{ki}-ra ur-sag-ub3{ki}-sze3 ur-sag-ub3{ki}-ta ur-sag-ub5{ki} ur-sag-ub5{ki}-ta ur-sag-x ur-sag-x-ki ur-sag-x-ta ur-sag-x-x ur-sag3-ga ur-saga ur-saga-ka-sze3 ur-saga-mu ur-saga-mu-sze3 ur-saga-sze3 ur-saga-szer3-ra2 ur-saga-ta ur-saga{ga} ur-sal-LAGAB-x ur-sal-ur2 ur-sal4-en-na ur-saman4 ur-saman4-na ur-sar ur-si ur-si-da ur-si-ga ur-si-gar ur-si-gar-an-na-ka ur-si-gar-edin-ka ur-si-gar-ke4 ur-si-gar-ra ur-si-gar-sze3 ur-si-gar-ta ur-si-NE-e ur-si-sa2 ur-si4 ur-si4-da ur-si4-du3 ur-si4-si4 ur-si4-si4-ta ur-si4-x-ta ur-sig-sa ur-SIG7 ur-siki-e2-gal-ke4 ur-sila-luh ur-sila-luh-ka ur-sila-luh-ka-ka ur-sila-luh-ka-ta ur-sila-luh-me ur-sila-luh-ra ur-sila-luh-ta ur-sipa ur-sipa-da ur-sipa-ta ur-su ur-su-ta ur-su-x ur-su4-an-na ur-su4-nig2 ur-su4-su4 ur-suen ur-suh ur-sukkal ur-sukkal-de2-sze3 ur-sukkal-DI ur-sukkal-e ur-sukkal-ka ur-sukkal-ke4 ur-sukkal-KI.AN{ki} ur-sukkal-me ur-sukkal-ra ur-sukkal-sza3-ga-mu ur-sukkal-sze3 ur-sukkal-ta ur-sur ur-sur-ra ur-sza ur-sza-lu-hi ur-sza-nig2-sza3-ge ur-sza-u18-sza-ke4 ur-sza3-da ur-sza3-da-ke4 ur-sza3-e2 ur-sza3-e2-nig2 ur-sza3-ga ur-sza3-gal-gal ur-sza3-gu-la-ta ur-sza3-ki-du10 ur-sza3-ku3 ur-sza3-ku3-nun ur-sza3-la2-a-sze3 ur-sza3-pa3-da ur-szabra ur-szakkan ur-szakkan-na ur-szakkan2 ur-szar ur-szar-ru-du ur-szar-ru-gin7 ur-szar-ru-gin7-ke4 ur-szar2-ur3-ka ur-szar2-ur3-ra ur-szar2-ur3-ra-sze3 ur-szara2 ur-sze-ba-an ur-sze-il2 ur-sze-il2-la ur-sze-il2-la-ka ur-sze-il2-la-kam ur-sze-il2-la-ta ur-sze-il2-sze3 ur-sze-il2-ta ur-sze-x ur-sze3 ur-sze3-nun-... ur-szeg5-szeg5 ur-szem5-ku3-ga ur-szem5-ku3-ga-ke4 ur-szesz ur-szesz-a-ni ur-szesz-sze3 ur-szi-im ur-szitim ur-szu ur-szu-... ur-szu-...-na ur-szu-bar-x ur-szu-bu-la ur-szu-dam-ta ur-szu-du6 ur-szu-ga-AN ur-szu-ga-lam-ma ur-szu-ga-lam-ma-ka ur-szu-ga-lam-ma-ke4 ur-szu-ga-lam-ma-ra ur-szu-ga-lam-ma-sze3 ur-szu-ga-lam-ma-ta ur-szu-ga(BI)-lam-ma ur-szu-ga2-lam-ma ur-szu-galam-ma ur-szu-gar-ra ur-szu-gu-da ur-szu-gu-la ur-szu-il2-la ur-szu-kal-la ur-szu-KID ur-szu-ku3-ga ur-szu-ku3-ga-ka-sze3 ur-szu-ku3-ga-ni ur-szu-mah ur-szu-mah-sze3 ur-szu-mah-ta ur-szu-mu-gi4 ur-szu-nir ur-szu-nir-ra ur-szu-ra ur-szu-ri-tum-ma ur-szu-sze-da ur-szu-szu-{gesz}tukul ur-szu-ti ur-szu-u2-da ur-szu-x ur-szu-x-masz ur-szu-x-szu ur-szu-x-x ur-szu-zi-an-ka ur-szu-zi3-dam ur-szu{ki} ur-szuba2 ur-szuba3 ur-szuba3-an-ka ur-szuba3-unu{ki} ur-szubur ur-szul ur-szul-a ur-szul-e ur-szul-gar ur-szul-gi ur-szul-gi-ra ur-szul-mu ur-szul-pa-e3 ur-szul-pa-e3-ka-ke4 ur-szul-pa-e3-ta ur-szul-pa2-e ur-szul-sze3 ur-szul-ta ur-szum ur-szusz3 ur-szusz3-{d}ba-ba6 ur-szusz3-{d}ba-ba6-ra UR-ta ur-ta ur-ta-disz-za ur-tab-sza-a ur-tabx(MAN)-banda3{da} ur-tak4-ma ur-tak4-ma-ni-du10 ur-tar ur-tar-i3-du ur-tar-mu ur-tar-sir2-sir2 ur-tar-sir2-ta ur-tar-x ur-te-... ur-te-me-na ur-te-na ur-temen-na ur-temen-na-ka-sze3 ur-tesz2 ur-tesz2-giri3 ur-tesz2-me ur-tesz2-sze3 ur-tesz2-ta ur-tesz2-te ur-ti ur-ti-... ur-ti-a-x ur-ti-lum ur-ti-mah ur-ti-ra-asz ur-ti-ra-asz2 ur-ti-ra:asz2 ur-ti-ti ur-tilla ur-tilla2 ur-tilla2-ra ur-tilla3 ur-tilla5 ur-tir ur-tir-ku3-ga-ta ur-tu-mu ur-tul2-mah ur-tul2-mah-ta ur-tul2-sag ur-tul2-sag-ga2 ur-tum ur-tum-al ur-tum-al-e ur-tum-al-ke4 ur-tum-al-ra ur-tum-al-ta ur-tum-al{ki} ur-tum-al3{ki} ur-tum-ma-al ur-tum-ma-al-la ur-tum-ma-al{ki} ur-tum-ma-la ur-tum-ma-la2-sze3 ur-tum3 ur-tur ur-tur-e ur-tur-ka ur-tur-kam ur-tur-ke4 ur-tur-ra ur-tur-ra-me ur-tur-sze3 ur-tur-ta ur-tur-tur ur-tur-tur-ra ur-tur-tur-re ur-tur-tur-ta ur-tur-x ur-tur-x-na-ab ur-u2-{gesz}kiri6 ur-u2-ki-ni ur-u2-ku3-ga ur-u2-la-lum ur-u2-sar ur-u2-u2 ur-u3-ta ur-u5 ur-ub2-ku3-ga ur-ub3-ku3-ga ur-ub3-ku3-ga-ta ur-ub5(AB2)-ku3-ga ur-ubur-ra ur-ubur-re ur-UD-x ur-UD-x-ka-sze3 ur-ug-szah2-ur3-ra ur-ukken-ne2 ur-ul-mu ur-um-ma ur-un-na ur-unu-giri3-du-ta ur-unu{ki}-ga ur-ur ur-ur-a ur-ur-szu-ga-lam-ma-ta ur-ur-ta ur-uri3-na ur-us2 ur-usz-ga2-bu ur-usz-gibil4-ta ur-usz-gid2-da ur-usz-gid2-da-ta ur-usz-igi-lugal-me ur-usz-mu ur-usz-x-... ur-uz-ga ur-wa-wa ur-x ur-x-... ur-x-...-ke4-ne-er ur-x-...-ta ur-x-...-x ur-x-...-za ur-x-(x) ur-x-a ur-x-abzu-du ur-x-an ur-x-an-na ur-x-da ur-x-DI-ke4 ur-x-DISZ-x ur-x-du ur-x-e ur-x-e2 ur-x-e3 ur-x-en-na ur-x-ga ur-x-ga-... ur-x-ga-mu ur-x-ga-na ur-x-ga-ta ur-x-ga2 ur-x-gal2 ur-x-gar ur-x-gi ur-x-gi-ke4 ur-x-gi-x ur-x-gu-la ur-x-HI-sze-da ur-x-im-ta ur-x-KA-... ur-x-KA-x-musz ur-x-kal ur-x-kal-iri ur-x-ki-gal ur-x-kur-gu4 ur-x-li ur-x-lil2 ur-x-lu ur-x-lugal-x ur-x-ma ur-x-ma-x ur-x-mu-ta ur-x-na ur-x-NI-(x) ur-x-nigar{gar} ur-x-nun ur-x-nun-na ur-x-ra ur-x-sal4 ur-x-sug ur-x-sukkal ur-x-sze ur-x-sze-x ur-x-ta ur-x-te-... ur-x-tur-ra ur-x-u2 ur-x-u3-szu-mu ur-x-x ur-x-x-... ur-x-x-(x) ur-x-x-{d}utu ur-x-x-a ur-x-x-da ur-x-x-ga-ta ur-x-x-gu ur-x-x-in ur-x-x-ka ur-x-x-mi ur-x-x-mu ur-x-x-mu-ta ur-x-x-na ur-x-x-NIG2 ur-x-x-ra ur-x-x-ta ur-x-x-x ur-x-x-x-ke4 ur-x-x-x-ma ur-x-x-x-ta ur-x-x-x-x ur-x-x-x-x-x ur-x-za-za-lum ur-x-zi-da-ta ur-x-zi-tar-ra ur-x-zu-ma ur-za-ba-ba ur-za-ba4-ba4{ki}-ta ur-za-ga ur-za-ka ur-za3-e3 ur-za3-e3-ke4 ur-zabala{ki} ur-zabala3 ur-zabala3-ki-ag2 ur-zabala3{ki} ur-zabala3{ki}-ka ur-zabala3{ki}-me ur-zabala3{ki}-ta ur-zabala4{ki} ur-zabala5{ki} ur-zabala6{ki} ur-zabalax(AN.MUSZ3.UNUG){ki} ur-zi-ga ur-zi-mal-la ur-zi-mu ur-zi-zi ur-ZI&ZI-sze3 ur-zi3-dam ur-zigum ur-zigum-ama ur-zigum-ma ur-zigum-ma-kam ur-zigum-ma-ke4 ur-zigum-ma-ni ur-zigum-ma-ra ur-zigum-ma-ta ur-zikum-ma ur-ziz2 ur-zu ur-zu-a ur-zu-ka ur-zu-lu ur-zu-mu ur-zu-ta ur-zu-x ur-zum-ma ur(BA) ur(BA)-{d}hendur-sag ur(E2) ur(E2)-{d}nin-gesz-zi-da ur(E2)-{d}nusku ur(IB) ur(IB)-{d}a-szar2 ur(MA) ur(MA)-{d}da-ni-ta ur(MA)-{d}lamma ur(MA)-{d}szul-gi-ra ur(MA)-mes2 ur(MA)-sag UR) UR@g UR@g-bi-du10 UR@s) ...-ur2 ur2 ur2-... ur2-{d}szakkan2 ur2-{d}szul-gi-sa6-DU-ma ur2-{gesz}gigir ur2-{gesz}tukul ur2-a-na ur2-a-na-sze3 ur2-a-ni ur2-a-ni-szu ur2-ba ur2-bi ur2-bi-... ur2-bi-a-na ur2-bi-an-na-asz-sze3 ur2-bi-an-na{ki}-asz ur2-bi-an-na{ki}-sze3 ur2-bi-sze3 ur2-da-kal-lum ur2-dingir ur2-dub2-ba ur2-durunx(KU.KU) ur2-e ur2-e-ba-ab-du7 ur2-e2-a ur2-in-dah ur2-ke4 ur2-KU ur2-limmu2 ur2-ma-ma ur2-mah ur2-mah-BI ur2-mah-me ur2-mal-ga ur2-masz ur2-na ur2-ni-... ur2-ni-hu-hi ur2-ni-szu-hi ur2-nig2-du10 ur2-nig2-du10-ga ur2-nig2-du10-ga-ke4 ur2-nig2-du10-ta ur2-nig2-HAR ur2-nig2-HI-x ur2-nig2-ki-luh ur2-nig2-sze3 ur2-ra ur2-ra-am-sze-er ur2-ra-dingir ur2-ra-dingir-e3 ur2-ra-dingir-sze3 ur2-ra-dingir-ta ur2-ra-i3-du10 ur2-ra-i3-li2 ur2-ra-mah-sze3 ur2-ra-na-ta ...-ur2-ra-ni ur2-ra-ni ur2-ra-ni-du10 ur2-ra-ni-du10-ta ur2-ra-ni-sze3 ur2-ra-ni-sze3-me ur2-ra-ni-ta ur2-ra-x ur2-ra-x-kar ur2-ra-x-x ur2-re ur2-re-eb ur2-re{ki}-ta ur2-ri-mu-ta ur2-ru-ta ur2-sza-an{ki} ur2-sze-NI ur2-ti ur2-tum-szesz ur2-x ur2-x-na-bi2 ur2-x-tur ur2:ma ...-ur2{ki} UR2@g UR2x(A.NA) UR2x(A.NA){ki} UR2xA UR2xASZ2 UR2xASZ2{ki} UR2xGAD UR2xKAL UR2xKAL-UR2xKAL-de3 UR2xKAR2 UR2xPA UR2xU2 UR2xUD UR2xX UR2xX-na UR2xZI ur3 ur3-... ur3-{d}... ur3-{d}nin-urta ur3-a ur3-ba ur3-ba-... ur3-ba-ab-du7 ur3-bi ur3-dam ur3-de3 ur3-du5 ur3-e ur3-e-ba-ab-du7 ur3-e-ba-du7 ur3-e2-gal ur3-e2-gal-a ur3-en-... ur3-ka ur3-ka-sze3 ur3-ke4 ur3-ki-ne ur3-ki-nu2 ur3-lugal ur3-lugal-ka ur3-me ur3-ne ur3-ne-sze3 ur3-nig2-du10 ur3-ra ur3-ra-a ur3-ra-bi ur3-ra-da ur3-ra-ka ur3-ra-ka-sze3 ur3-ra-ke4 ur3-ra-me ur3-ra-sze3 ur3-ra-ta ur3-ra-x-x ur3-re ur3-re-ba-ab-du11 ur3-re-ba-ab-du7 ur3-re-ba-du7 ur3-re-ba-du7-ke4 ur3-re-ba-du7-ta ur3-sze ur3-sze3 ur3-ta ur3-ur3 ur3-ur3-de3 ur3-ur3-ra ur3-ur3-sze3 ur3-x ur3(E2) ur3(E2)-ra ur3(MAH) ur3(MAH)-ra ur4 ur4-... ur4-a ur4-da-me ur4-dam ur4-de3 ur4-DU ur4-NE-nu ...-ur4-ra ur4-ra ur4-ra-a ur4-ra-du ur4-ra-ka ...-ur4-ra{ki}-ka ur4-sza3 ur4-sza3-bi-ta ur4-sza3-ga ur4-sza3-ga-du10 ur4-sza3-ki-du10 ur4-sza3-ki-du10-me ur4-sza3-ki-du10-ta ur4-sza3-ki-szar2 ur4-sza3-ki-ta ur4-sza3-ta ur4-sza3-ta-lu ur4-sza3-ta-lu2 ur4-sza3-ta-lu2-ni ur4-sza3-ta-ur4-sze3 ur4-sze3 ur4:ru UR4) ur5 ur5-... ur5-ba ur5-bi ur5-bi-sze3 ur5-bi-sze3-ba-du11 ur5-bi-sze3-ba-du11-ta ur5-bi-sze3-ke4 ur5-bi-sze3-ta ur5-dim ur5-e ur5-gur8 ur5-ka-sze3 ur5-kam ur5-nig2-ge6 ur5-ra ur5-ra-asz ur5-ra-bi ur5-ra-bi-sze3 ur5-ra-ka ur5-ra-ka-ni ur5-ra-ka-sze3 ur5-ra-ka-ta ur5-ra-kam ur5-ra-me ur5-ra-mu-ne ur5-ra-sze3 ur5-ra-ta ur5-re-dam ur5-rex(HU)-de3 ur5-sa6 ur5-sa6-mu ur5-sa6-sa6 ur5-sa6-sa6-sze3 ur5-sa6-sa6-ta ur5-sa6-ta ur5-sze3 ur5-sze3-ta ur5-ta uri uri-la uri{ki}-ma uri{ki}-ma-ke4 uri2 uri2-ma-ke4 uri2{ki} uri2{ki}-e uri2{ki}-ke4 uri2{ki}-ki-du10 uri2{ki}-ma uri2{ki}-ma-ge uri2{ki}-ma-ka uri2{ki}-ma-ke4 uri2{ki}-ma-sze3 uri2{ki}-sze3 uri2{ki}-ta uri2{ki}-x uri3 uri3-ru2-a uri3-ru2-a-asz uri3-ru2-a-ta uri3-ru2-sze3 uri3-sze3 uri5 uri5-ma uri5-ma-ke4 uri5-ma{ki} uri5-ma{ki}-ke4 uri5-ma{ki}-sze3 uri5(AB) uri5(AB)-ma{ki}-ke4 uri5{ki(SZA3)}-sze3 uri5{ki} uri5{ki}-... uri5{ki}-a uri5{ki}-am-ke4 uri5{ki}-bi uri5{ki}-da uri5{ki}-e uri5{ki}-e-ki-ag2 uri5{ki}-e-ta uri5{ki}-ka uri5{ki}-ke4 uri5{ki}-ke4-ne uri5{ki}-ki-du10 uri5{ki}-ki-du10-ta uri5{ki}-ki-mu uri5{ki}-ki-nin-sze3 uri5{ki}-ki-tusz-du10-ta uri5{ki}-la uri5{ki}-ma uri5{ki}-ma-a-ta uri5{ki}-ma-dam uri5{ki}-ma-ga uri5{ki}-ma-gin7-nam uri5{ki}-ma-ka uri5{ki}-ma-ka-sze3 uri5{ki}-ma-ke4 uri5{ki}-ma-ke4-ma2-gur8-mah uri5{ki}-ma-ke4-ne uri5{ki}-ma-ke4-ne-ka uri5{ki}-ma-ke4-ne-ta uri5{ki}-ma-ma-ke4 uri5{ki}-ma-ra uri5{ki}-ma-sze3 uri5{ki}-ma-ta uri5{ki}-ma-tusz-a uri5{ki}-ma-x uri5{ki}-me uri5{ki}-se3 uri5{ki}-sze3 uri5{ki}-sze3-ta uri5{ki}-ta uri5{ki}-x urta uru URU) uru{ki} uru11 uru11-a-ta{ki}-ta uru11-ba{ki} uru11-lu2 uru11-me uru11-nam-zu-ka uru11{ki} uru11{ki}-da uru11{ki}-ka uru11{ki}-me uru11{ki}-sze3 uru11{ki}-ta uru11{ki}-x uru16 uru16-ra uru2 uru2-{d}nanna-ta uru2{ki} uru4 uru4-a uru4-a-bi uru4-a-kam uru4-a-me uru4-a-ta uru4-bi uru4-da uru4-de3 uru4-e-de3 uru4-sze3 uru4-ta uru4{ru}-da uru4{ru}-dam uru4{ru}-de3 uru5 urua urua-a urua-ka urua-la2 urua(URU) urua(URUxGU) urua{a} urua{ki} urua{ki}-kar-ta urua{ki}-ke4 urua{ki}-me-esz2 urua{ki}-sze3 urua{ki}-ta uruda uruda-a uruda-ba uruda-bar-nun uruda-bi uruda-da uruda-du3 uruda-ka uruda-kam uruda-mu uruda-sze3 uruda-szim-da uruda{da}-a uruda{ki} {uruda}... {uruda}...-da {uruda}...-x-da {uruda}(x)-szen {uruda}{gesz}dim {uruda}{gesz}gan {uruda}{gesz}naga3 {uruda}{gesz}nig2 {uruda}{gesz}x {uruda}a-... {uruda}a-la2 {uruda}a-la2-dim {uruda}a-lu {uruda}a-u18-a {uruda}a2-...-ma2-a {uruda}a2-asz-gar {uruda}a2-ga-am {uruda}a2-si {uruda}ab-ri2-na {uruda}aga3 {uruda}al {uruda}alal-szu2 {uruda}alal-szu2-kun {uruda}alan {uruda}ar-ma-tum {uruda}ba-an {uruda}ba-an-du8-du8 {uruda}bar-si {uruda}BI-tur {uruda}bulug {uruda}bulug4 {uruda}bur-ne-ne {uruda}da-...-ga {uruda}da-ha-sza-x {uruda}dab {uruda}dab-du3-si-nam {uruda}DU {uruda}du5 {uruda}du5-ba {uruda}du5-sal {uruda}du5-sze3 {uruda}dur2 {uruda}dux(GIN2)-la2 {uruda}e2-ba-an {uruda}e2-dim {uruda}e2-gir2 {uruda}e2-szum {uruda}eme-gir2 {uruda}eme-gir2-bi {uruda}eme-giri3 {uruda}engur {uruda}ezem-ezem {uruda}gag {uruda}gag-a-ra-ab {uruda}gag-a-ra-ab-ba {uruda}gag-bi {uruda}gag-gesz-DU {uruda}gag-gi-guru7 {uruda}gag-gir2-sze3 {uruda}gag-si {uruda}gag-si-sa2 {uruda}gag-sig {uruda}gag-ub {uruda}gag-ub5-ba {uruda}gal {uruda}gam-gam {uruda}gar3-bala {uruda}gaz {uruda}gesz-gar {uruda}gesz-gaz {uruda}gi-ir {uruda}gidri {uruda}gigir {uruda}gir2 {uruda}gir2-... {uruda}giri3 {uruda}gu-za {uruda}gu4 {uruda}gu4-zi-bi-ir {uruda}gul {uruda}gur {uruda}gur-sal4-la {uruda}gur10 {uruda}gur10-sa2-ma {uruda}gur10-sze {uruda}gur10-sze3 {uruda}gurx(SZE.KIN) {uruda}gurx(SZE.KIN)-sze3 {uruda}ha-... {uruda}ha-bu3 {uruda}ha-bu3-da {uruda}ha-bu3-da-bi {uruda}ha-bu3-da-sze3 {uruda}ha-bu3(KA)-da {uruda}ha-zi {uruda}ha-zi-in {uruda}hal-ansze {uruda}hal-hal {uruda}HAR {uruda}har {uruda}har-an {uruda}har-ra-an {uruda}har-tur {uruda}hu-bu-um {uruda}hu-bu3-um {uruda}hu-ru-bu-um {uruda}id-gur2 {uruda}igi-e2 {uruda}igi-lu-im {uruda}igi-mar {uruda}iri-KUM {uruda}ka {uruda}ka-gur {uruda}ka-mar-x-... {uruda}ki {uruda}ki-gal {uruda}KU {uruda}ku-gi-im {uruda}ku5-NE-TAG {uruda}kul {uruda}kul-ul {uruda}kul{ul} {uruda}kun-du3 {uruda}kur-mu-gam {uruda}le-le-es2 {uruda}le-le-es3 {uruda}ma-... {uruda}ma-an-gara2 {uruda}ma-az {uruda}ma-az-la2-lum {uruda}ma-la2 {uruda}ma-sa2-ab {uruda}ma-sal4 {uruda}ma-sal4-lum {uruda}ma-sza-lum {uruda}ma2-da-lum {uruda}mar {uruda}mar-NIG2 {uruda}masz-hu-um {uruda}mi-ri2-tum {uruda}mu-e3 {uruda}mu-gid2-kesz2 {uruda}mu-x {uruda}mun-du3-sur {uruda}mur-gu4 {uruda}nig2 {uruda}nig2-{u2}nin9-gam-gam {uruda}nig2-dim2-dim2-ma {uruda}nig2-dim2-ma {uruda}nig2-gesztu {uruda}nig2-lu-dara3 {uruda}nig2-luh {uruda}nig2-su-a-ka {uruda}nig2-su2-a-ka {uruda}nig2-su3-a {uruda}nu-kusz2 {uruda}nu-kusz2-bi {uruda}PA {uruda}PA-ur2 {uruda}ri-x-x {uruda}sa-am-sa-tum {uruda}sag-e3 {uruda}sag2 {uruda}si {uruda}si-gar {uruda}si-im {uruda}si-im-da {uruda}sila3 {uruda}suhusz {uruda}suhusz-e-nir-ku3-la {uruda}sur-sur-ru-um {uruda}sza-ga-ru {uruda}sza3 {uruda}SZE.KIN {uruda}SZE.KIN-sze3 {uruda}szen {uruda}szen-al-lu5-ka {uruda}szen-da-la2 {uruda}szen-dili2 {uruda}szen-dili2-e {uruda}szen-gam {uruda}szen-gam-e {uruda}szen-sze3 {uruda}szen-szu2 {uruda}szen-szum {uruda}szu {uruda}szu-dim2 {uruda}szu-ku5 {uruda}szu-masz {uruda}szu-nir {uruda}szu-sar {uruda}szu-sze3-gar {uruda}szu2 {uruda}szum {uruda}tu3-di3-da {uruda}tukur2 {uruda}U-... {uruda}ub {uruda}ub-nun {uruda}ub5 {uruda}ubi {uruda}ubi-am3 {uruda}ul {uruda}ur-sal-... {uruda}ur2-zi-ir {uruda}ur5 {uruda}USZ-tul2 {uruda}x {uruda}x-... {uruda}x-szu {uruda}x-x {uruda}x-x-x {uruda}za-... {uruda}za-ge6-ri2-tum {uruda}za-hum {uruda}za-ri2-in {uruda}za3 {uruda}za3-bar {uruda}za3-szu2 {uruda}za3-szu4 {uruda}zi-in {uruda}zi-ir {uruda}zi-x {uruda}zi3-gaz URUDU URUDU-ma URUDU-na URUDU-ra URUDU-sze3 URUDUxESZ urum2 urum2{ki} urum2{ki}-ka urumx(UR2x(A.HA)) urumx(UR2xHA) urumx(UR2xU2) urumx(UR2xU2)-mul urumx(UR2xU2){ki} urumx(UR2xU2){ki}-ta URUxESZ URUxESZ-za URUxX urx(DUG.SILA3.BUR) urx(DUG.SILA3.BUR)-ra URxX URxX-u2 us ...-us2 us2 us2-... us2-a us2-a-ba-sze3 us2-a-bi us2-a-ni us2-a-sa-bi us2-ba us2-bar us2-bi us2-da-us2 us2-de3 us2-e us2-ka us2-ka-ta us2-me-esz2 us2-ni us2-sa us2-sa-a us2-sa-a-ba us2-sa-a-ba-a us2-sa-a-ba-ka us2-sa-a-bi us2-sa-a-bi-sze3 us2-sa-a-bi-ta us2-sa-a-uri3 us2-sa-asz us2-sa-ba us2-sa-ba-ka us2-sa-bi us2-sa-bi-a us2-sa-bi-im us2-sa-bi-ka us2-sa-bi-sze3 us2-sa-bi-ta us2-sa-bi2 us2-sa-de3 us2-sa-du us2-sa-i3-du10 us2-sa-igi-zi us2-sa-kam us2-sa-me us2-sa-na-me us2-sa-ni us2-sa-ni-... us2-sa-ni-i3-du10 us2-sa-ni-me-esz2 us2-sa-sze3 us2-sa-ta us2-sa-x-bi us2-sa2 us2-sa2-a-bi us2-sa2-ta us2-saga us2-si-im-esz18-dar us2-su2 us2-sze3 us2-ta us2-tur us2-x us2-x-a us2-x-mah-ta us2:sa us2(DU) us2(GA2) us2(NI us2(NI-ZU) usan usan2 usan3 usan3-a ...-USZ ...-usz USZ usz usz-... usz-...-szul USZ-a usz-a USZ-a-a USZ-a-da USZ-a-mu USZ-a-x-x usz-am3 usz-am3-sze3 usz-asz-u4 usz-ba usz-ba-a usz-ba-x usz-bad3 ...-usz-bar usz-bar usz-bar-{d}szu-{d}suen-ka usz-bar-bi usz-bar-e usz-bar-e-ne usz-bar-e-ne-sze3 usz-bar-ge6 usz-bar-ka usz-bar-ka-kam usz-bar-kam usz-bar-ke4 usz-bar-ke4-ne usz-bar-ke4-ne-ta usz-bar-me usz-bar-me-esz2 usz-bar-ra usz-bar-ra-ka usz-bar-ra-ke4 usz-bar-ra-ke4-ne usz-bar-ra-ke4-ne-ta usz-bar-ra-sze3 usz-bar-ra-ta usz-bar-re usz-bar-sze3 usz-bar-ta usz-bar-tug2 usz-bar-tur usz-bara2-x usz-bi usz-bu-ra-me usz-bu3-ra-ni usz-bu3-ra-ni-ir usz-da usz-dah usz-du8 usz-dub usz-ga usz-ga-ni usz-gesztin-sa6-ga usz-gi usz-gi-mu-ta usz-gi-na usz-gi-na-ta usz-gi-ta usz-gid2-da usz-gid2-da-gu4-uru11{ki}-ta usz-gid2-da-la2-gu2-ka usz-gid2-da-sze3 usz-gid2-da-ta usz-gu-bi-e usz-gu-la usz-hu-hi USZ-i3-si-in USZ-IL2 usz-ka usz-KA-... ...-usz-kal-la usz-kal-la USZ-ke4-ne usz-ki usz-ki-... usz-ki-ag2 usz-ki-du10 USZ-la2 usz-lu usz-lu{ki}-sze3 usz-lu5 usz-lum usz-ma-gi-i3-li USZ-mah-ta usz-me usz-me-{d}nin-szubur-ke4 usz-mu usz-mu-esz5-te usz-mu-ke4 usz-mu-sze3 usz-mu-sze3-sze3 usz-mu-ta usz-mu2 usz-na-wi-ir usz-NE-x-isz usz-ni usz-nin-ga2-ta-na-x usz-nun usz-pa usz-pa-lu5 usz-ru usz-sa6-ga usz-sa6-ga-ta usz-szi-in usz-szu-ki-in usz-szu-mu-um usz-szum2-ma ...-usz-ta USZ-ta usz-tab-ba usz-te usz-te-le usz-tur usz-usz usz-wa-wa usz-x usz-x-ta usz-x-x usz-za-ga usz-zi usz-zi-... usz-zi-iz usz-zi-na usz-zu usz11 usz2 usz2-a usz2-a-ni usz2-a-sze3 usz2-am3 usz2-bi usz2-de3 usz2-e-de3 usz2-ka usz2-ta usz2-usz2-a usz2-x usz2(DUL3) uszum uszum-gal uszum-gal-e uszum-mu2 uszum-mu2-a uszum-mu2-ta ...-uszumgal uszumgal uszumgal-(x) uszumgal-kalam-ma uszumgal-ni uszumgal-x-zu uszur uszur2 uszur2-bar-ra uszur2-da-ur4-ra uszur2-ta uszur3 ...-uszur4 uszur4 uszur4-ama-mu uszur4-dab uszurx(LAL.TUG2) uszurx(LAL2.TUG2) uszurx(LAL2.TUG2)-e-nu-me-te-we-su-ta uszurx(LAL2.TUG2)-e-nu-me-te-zu uszurx(LAL2.TUG2)-e-nu-me-te-zu-ka uszurx(LAL2.TUG2)-e-nu-me-te-zu-ta USZxSA USZxX ut utu utu-ge6-ke4 utu-pa-e3-a utu2 utu2-{d}ba-ba6-sze3 uz UZ uz-... uz-ba-{d}szul-gi-ra uz-ba-num2 uz-babbar uz-du3-sze3 uz-e-gar-ra uz-e-gar-ra-ta uz-e2-sze3 ...-uz-ga uz-ga uz-ga-sze3 uz-ga-ta uz-gar-ra uz-gar3-sze3 uz-ki-min-a-szim uz-ni-im uz-ra uz-tur uz-tur-ga uz-tur-ga-sze3 uz-tur-sze3 uz-tur{muszen} uz-u3-...-sa6 uz-x-x-x uz{muszen} uzu uzu-a uzu-a-bala uzu-bi uzu-ma-la uzu-sze3 uzu-ur2 uzu(SUHUR) uzug5 wa wa-... wa-a wa-a-ni wa-a-ra-a wa-a-ta2-ru-um wa-ad-da wa-ad-ha wa-ad-ra-ad wa-al-lum wa-at-... wa-at-ra-at wa-at-ra-at-ha-tum wa-ba-at-i3-li2 wa-bar wa-bar-ra wa-da-... wa-da-al-tum wa-da-al-tum{ki}-ka wa-da-ru-um wa-da-um wa-e-gu2-zi wa-la-la wa-li-da wa-ma-da-a wa-me-ti wa-mi-ri2 wa-mu wa-ni-ma ...-wa-qar wa-qar-{d}amar-{d}suen wa-qar-{d}szu-{d}suen wa-qar-{d}szu-{d}suen-ba-za wa-qar-dan wa-qar-tum ...-wa-ra wa-ra-su-ni wa-ra-ti-a wa-ri-im ...-wa-ru wa-ru-ru wa-szi-nun-na wa-ta-ru-um wa-ta2-ru-um wa-ta2-ru-um-sze3 wa-ta2-ru-um-ta wa-ta2-rum wa-u2-e wa-u3 ...-wa-wa wa-wa wa-wa-ti wa-wa-ti-ta wa-wa-tum wa-wa-x-x wa-x-... wa-x-ma wa-zi wa-zi-bu-um wa-zi-ti wa(IGI) we we-du-um we-s e-ra we-s i-ti we-s i-tum wi wi-bi-za-la2 wi-gi-gi wi-li-li wi-nu-um{ki}-me wi-ri-ri wi-ti-ma-asz-hi wi-wi-um wi-zi-zi wi-zi-zi-a wu wu-nu-ri wu-ru wu-ru-a wu-ru-um wu-u2 (x ...-x x ...-x-... x-... x-...-{d}szara2 x-...-a x-...-a-lu2 x-...-an-du x-...-ba-sa6-ta x-...-bi x-...-da x-...-da{ki} ...-x-...-de3 x-...-du x-...-e-ta x-...-e2 x-...-e3 x-...-ga x-...-gesz-NI x-...-gi x-...-gu-... x-...-ka x-...-ka-sze3 x-...-ke4 x-...-la x-...-lu2 x-...-ma x-...-ma-nu x-...-me x-...-mes x-...-NE-lum-... x-...-ne-sze3 x-...-NI x-...-ni x-...-nu ...-x-...-ra x-...-ru x-...-sze3 ...-x-...-ta x-...-ta x-...-tu x-...-tum x-...-u2 x-...-x x-...-x-... ...-x-...-x-e x-...-x-ke4 x-...-x-NIG2 x-...-x-pa-e3 x-...-x-ta x-...-x-um x-...-x-x x-...-zi-da x-...-zu x-(x) x-(x)-a x-(x)-du x-(x)-HAR-ta x-(x)-kal-la x-(x)-ku3-ga x-(x)-la x-(x)-me-egir-a x-(x)-ri-da x-(x)-ta x-(x)-ti-en x-(x)-tum-mu x-(x)-TUR-ta x-(x)-x x-(x)-x{ki} x-(x)-zi-mu x-{d}... ...-x-{d}...-lu x-{d}...-ta x-{d}a-szar2 x-{d}ba-ba6 x-{d}ba-ba6-ke4 x-{d}ba-ba6-ta x-{d}da-gan x-{d}da-mu x-{d}da-ni-ta x-{d}dumu-zi x-{d}dumu-zi-da x-{d}e2-a x-{d}EN-... ...-x-{d}en-ki x-{d}en-ki x-{d}en-lil2 x-{d}en-lil2-la2 x-{d}en-lil2-la2-ra-x-sa6 x-{d}en-lil2-la2-sze3 x-{d}en-lil2-la2-ta x-{d}EN-x x-{d}er3-ra x-{d}esz-hi-x x-{d}gesz-bar-e3 x-{d}gesz-bar-e3-ta x-{d}gilgamesx(BIL3.GA.MES) x-{d}ha-x-zi x-{d}hendur-sag x-{d}ig-alim x-{d}igi-x x-{d}igi-zi-bar-ra x-{d}inanna x-{d}inanna-ta x-{d}inanna-unu{ki} x-{d}iri-sza x-{d}iszkur x-{d}iszkur-ke4 x-{d}iszkur-sze3 x-{d}isztaran x-{d}kal-kal x-{d}ku3-sahar x-{d}lamma x-{d}lamma-me x-{d}li9-si4 x-{d}li9-si4-na x-{d}lu2-x x-{d}ma-mi x-{d}ma-mi-tum x-{d}na-ru2-a x-{d}nanna x-{d}nanna-ta x-{d}nansze x-{d}nansze-ama-mu x-{d}nansze-sze3 x-{d}nansze-ta x-{d}nerah x-{d}nin-... x-{d}nin-a-zu x-{d}nin-dar-a x-{d}nin-gal x-{d}nin-gesz-zi-da x-{d}nin-gir2-su x-{d}nin-gir2-su-me x-{d}nin-gir2-su-ra x-{d}nin-gir2-su-sze3 x-{d}nin-gubalag x-{d}nin-gubalag-ta x-{d}nin-hur-sag x-{d}nin-iri-x x-{d}nin-mah-e x-{d}nin-mar{ki} x-{d}nin-mar{ki}-ka x-{d}nin-pirig x-{d}nin-su x-{d}nin-sun2 x-{d}nin-szubur x-{d}nin-szubur-ta x-{d}nin-szum2 x-{d}nin-tu x-{d}nin-ur4-ra x-{d}nin-urta x-{d}nin-x x-{d}nin-zadim x-{d}nisaba x-{d}nisaba-ta x-{d}nu-musz-da x-{d}nu-musz-da-sze3 x-{d}nun-gal x-{d}nusku x-{d}nusku-ke4 ...-x-{d}suen x-{d}suen x-{d}suen-ta x-{d}szakkan2 x-{d}szar-ru-ki-in x-{d}szara2 x-{d}szara2-me x-{d}szara2-sze3 x-{d}szara2-ta x-{d}szu-mah x-{d}szu4-za x-{d}szul-... x-{d}szul-gi x-{d}szul-gi-ra x-{d}szul-pa-e3 x-{d}szusz3-... x-{d}ur3-bar-tab x-{d}ur4-ra x-{d}utu x-{d}utu-bar-ra x-{d}utu-ka-ta x-{d}x x-{d}x-... x-{d}x-x x-{d}x-x-... x-{gesz}gigir x-{gesz}gigir-re x-{gesz}gigir-ta x-{gesz}gigir-x x-{gesz}lam-ga ...-x-a x-A x-a x-a-... x-a-a x-a-a-x x-a-a-x-li x-a-am3 x-a-ba x-a-ba-... x-a-ba-ni x-a-ba-x x-a-bi x-a-bi2 x-a-da x-a-da-x-x x-a-de3 ...-x-a-du ...-x-a-gar x-a-gar x-a-gi-a-ta x-a-gu-gur x-a-gu7 x-a-hal x-a-iti-da x-a-KA x-a-ka ...-x-a-kam x-a-kam x-a-ke4 x-a-la2 x-a-ma-lik x-a-mu x-a-mu-... x-a-na x-a-na-ta x-a-na-te x-a-ne-isz{ki}-il x-a-ne-ne x-a-ne-sze3 ...-x-a-ni x-a-ni x-a-ni-ta x-a-sa x-a-saga x-a-SIG7-de3-na x-a-su x-a-sze3 x-a-ta x-a-ti x-a-tu5 x-a-u2-x-sze3 x-a-x x-a-x-ab-ba x-a-x-ad x-a-x-ka x-a-zi x-a-zu x-a2-na-sze3 x-a2-NE x-a2-x-x x-AB x-AB-... x-ab-ba x-ab-ba-kam x-ab-ba-x-ta x-ab-lu-a x-ab-sze-en x-ab-x-ta x-ab-x-x x-AB{ki} x-abzu x-ad x-ad-da x-ad-da-ta x-ad{ki} x-ag2 x-ah x-ah-szum x-ak x-ak-i3-li2-a x-ak-lum x-al x-al-ba-ni-du11 x-al-i3-li2 x-al-KU-ki x-al-la-x x-al-x-e3-NE-DU x-al-x-ta ...-x-am x-am x-am-ta x-am{ki} ...-x-am3 x-am3 x-am3-du7 x-am3-i3-li2 x-ama-na x-amar-ni-ni x-amar-tum x-ambar ...-x-an x-AN x-an x-AN-... x-AN-a-du10 x-AN-AN ...-x-an-bi x-an-dul3 ...-x-an-dul3(KA) x-AN-e x-an-e3 x-AN-gesz-KA x-an-ka x-an-na x-an-na-lugal x-an-na-mu ...-x-AN-NE ...-x-an-ne2 x-an-ne2 x-an-ne2-zu x-an-ni x-AN-ru-ta x-an-sal4-x x-an-tum x-AN-x x-AN-x-sze3 ...-x-an{ki} x-ansze x-ar-x-bi x-ARAD x-ARAD2 x-ARAD2-x ...-x-ASZ x-asz x-asz-hu x-asz-ne x-asz2 x-asz2-x ...-x-ba x-ba x-ba-(x)-sze3 x-ba-a x-ba-a-du x-ba-a-ta ...-x-ba-ab-ba x-ba-ad-da x-ba-ad-e2-kur x-ba-al x-ba-am3 x-ba-an x-ba-ba x-ba-ba-a x-ba-da-se-ge4-de3 x-ba-din x-ba-du x-ba-du-x-x x-ba-gi-na x-ba-gir2-ke4 x-ba-ku-ti x-ba-la-szu-um ...-x-ba-na x-ba-na x-ba-na-gar3 x-ba-na-x x-ba-ni x-ba-ni-du x-ba-ni-mu-sze3 x-ba-sa6 ...-x-ba-sa6-ga x-ba-sa6-sa6-ta x-ba-sa6-sze3 x-ba-sza-bu-um ...-x-ba-sze3 x-ba-sze3 x-ba-ta x-ba-ti x-ba-tum x-ba-x x-ba-x-ku3-na x-ba-x-lam x-ba-zi x-babbar2 x-BAD ...-x-bad3 x-bala-ru-saga x-bala-x-ri x-balag-gal x-banda3{da} x-banda3{da}-ta x-bar x-bar-me x-bar-sze3 x-bar-ta x-bar-tab x-bara2 x-be2-du11 ...-x-bi x-BI x-bi x-bi-... x-bi-isz x-bi-me x-bi-me-esz2 x-bi-mu x-bi-sze3 x-bi-SZIM x-bi-ta x-bi-tum x-bi-tur x-BI-x-(x) x-bi-x-ni x-BI{ki} x-bi2-tum x-bi2-x ...-x-bu x-bu ...-x-bu-... x-bu-... x-bu-ru-usz-ku-mah x-bu-szar2 x-bu-sze3 x-bu-szi-im x-bu-u2 x-bu-uh x-bu-um x-bu-x x-bu{ki}-ta x-bu3 x-bu3-zi ...-x-da x-da x-da-... ...-x-da-a x-da-a x-da-a-a x-da-a-x x-da-am3 x-da-an-KA x-da-ba-nu x-da-bar x-da-be-li2 x-da-da x-da-du7-ma-x-an x-da-ga x-da-ga-am3 x-da-gal2 x-da-gi4-... x-da-gu7 x-da-hi x-da-hi-da-hi x-da-la2 x-da-lal3 x-da-lum x-da-mu x-da-mu-da-gal2 x-da-mu-ka x-da-mu-ta x-da-na-x-ni ...-x-da-ne ...-x-da-ni x-da-ni x-da-ni-isz x-da-ra x-da-sze3 x-da-szu x-da-ta x-da-tu x-da-tur x-da-um-ta ...-x-da-us2 x-da-x x-da-x-ni-ni x-dab x-dab5 x-dab5-ta x-dag-ga ...-x-dam x-dam x-dam-a x-dan x-dan-num2-ta x-dar ...-x-dar-a x-dar-x-masz-x x-dara3 x-de2 x-de2-bi x-de2-x ...-x-de3 x-de3 ...-x-de3-esz ...-x-DI x-DI x-di x-di-de3 x-di-de3-ta x-DI-gir2 x-di-ku5 x-DI-x x-DI-x-me x-dim-za x-dim2 x-dim3 x-dingir x-dingir-ba x-dingir-mu x-dingir-ra x-dingir-sze3 x-dingir-x-... x-DISZ-ga x-DISZ-zi-ni ...-x-du x-DU x-du x-du-a-na-x x-du-ASZ{ki} x-du-bi x-du-bu3-du x-du-du x-du-du-sze3 x-du-e x-du-lum-ma x-du-me x-du-mu x-du-ra-ab-ta-AN ...-x-du-ta x-du-ta x-du-x x-du10 ...-x-du10-a x-du10-dingir ...-x-du10-ga x-du10-ga x-du10-ga-sze3 x-du10-ge x-du10-ni-a x-du11-ga x-du11-ge ...-x-du3 x-du3 x-du3-a x-du3-a2-gal2 x-du3-lu-a x-du3-lum x-du3-ta x-du3-x x-du6-ku3-ga-ra ...-x-du7 x-du7-PI-bi ...-x-du8 x-du8-me x-DUB x-dub-ba x-DUB-PA-te x-dub-sza3-za x-dumu-x x-dun x-dur2-ra ...-x-e x-e x-e-...-du-du7 x-e-bu x-e-da x-e-da-la x-e-ki-x x-e-ma-x x-e-ne x-e-ne-sze3 x-e-si x-e-ta x-e-zi2 x-e11-de3 x-e11-e x-e11-ta x-e2 x-e2-a x-e2-da x-e2-kur x-e2-mah x-e2-masz x-e2-ni x-e2-nig2 x-e2-tug2-gin2 ...-x-e2-x x-e2-x x-e2-zi-mu-ta x-e3 x-eb-gal x-edin-ka x-edin-na x-en x-en-du10 x-en-kam x-en-ki-szim x-en-ne x-en-sa6 x-en-sze3 x-engar-ki-du10 x-engar-x-me x-engur-ra x-er x-er-ga x-er3 ...-x-er3-ra x-er3-ra x-esz-dar ...-x-esz18-dar x-esz18-dar ...-x-esz2 x-esz2-x-... x-esz3 x-esz3-me-esz2 x-esz3-ta ...-x-ezem x-ezem x-ezem-ta ...-x-ga x-ga x-ga-am3 x-ga-an{ki} x-ga-ba x-ga-dam x-ga-di-ka x-ga-ga x-ga-gum-si x-ga-ka x-ga-ka-gu-na x-ga-la x-ga-li x-ga-ma-am3-tum x-ga-mu x-ga-mu-ke4 x-ga-na ...-x-ga-ni x-ga-ni-... x-ga-PA x-ga-ra-ni ...-x-ga-ta x-ga-x x-ga-x-ku3-ga x-ga-zu-ba x-ga-zu-ud x-ga{ki}-sze3 ...-x-ga2 x-ga2 x-ga2-an x-ga2-bi-sze3 x-ga2-e x-ga2-ga2 x-ga2-ga2-a ...-x-ga2-me x-ga2-sze3 x-ga2-x-x x-ga6 x-ga6-me-esz2 ...-x-gaba x-gaba x-gaba-... x-gaba-e x-gaba-ta ...-x-gal x-gal x-gal-... x-gal-a-ni x-gal-gi x-gal-x-x ...-x-gal2 x-gal2 x-gal2-bi ...-x-gal2-la x-gal2-la x-gam-gam-ma x-gan x-gan-sze3 ...-x-GAN2-zi x-gar x-gar-(x) x-gar-re x-gar3 x-gar3-AN x-gar3-ma x-gar3-me-ba x-gar3-sze3 x-ge x-ge-nu x-ge6 x-gesz x-gesz-da-da x-gesz-gi-tur-x x-gesz-hur x-gesz-ki-ta x-gesz-x x-gesz-zi-da x-gi x-gi-a x-gi-ba-tum x-gi-bu-um x-gi-gu-x x-gi-IGI x-gi-in x-gi-mu-ta x-gi-na x-gi-na-am3 x-gi-ne2 x-gi-ne2-esz x-gi-pa-tum x-gi-ta x-gi-te-lum-x x-gi-tir x-gi-um x-gi-x x-gi4-a x-gi4-a-ta x-gi4-gi4 x-gi4-in x-gi4-pa3-da-sze3 x-gi4-x x-gi4-x-ma x-gibil-bi-ra x-gibil-ta x-gid2 x-gid2-de3 x-gigir-ta x-gin7 x-gin7-du x-gin7-du-ke4 x-giri3 ...-x-gu x-gu x-gu-(x) ...-x-gu-la x-gu-la x-gu-la-ta x-gu-na x-gu-x x-gu2-... x-gu2-gu2 x-gu2-la2 x-gu2-na ...-x-gu2-ta x-gu2-ta ...-x-gu4 x-gu4 x-gu4-a ...-x-gu7 x-gu7 x-gul x-gun3 x-gur x-gur-ra-sze3 x-gur8-x x-gurdub2-a x-ha-a ...-x-ha-bi x-ha-da{ki} x-ha-la-a x-ha-ma-ti x-ha-ma-ti-sze3 x-ha-ra x-ha-szi-ki-... x-har-ra-nu-um x-he2 x-he2-du7 x-he2-gal2 x-he2-ti ...-x-HI ...-x-hi x-HI x-HI-a x-HI-dam x-hi-ip-ne-ga-ma-an x-hi-li-x-x-ta ...-x-hi-li2-bi x-HI-ma2 x-HI-num2 x-hu-a x-hu-he2-du7 x-hu-kam x-hu-mu x-hu-ni x-hu-um-gar x-hu-ur x-hu-x-gaba-x x-hu-x{ki}-ta x-hul x-hul-sze3 x-i3 x-i3-ku-u-bi2 ...-x-i3-li2 x-i3-li2 x-i3-li2-ta x-i3-li2-x x-i3-lum ...-x-i3-sa6 x-i3-sa6 ...-x-i3-zu x-i3-zu x-i7 ...-x-ib x-ib x-ib-ni ...-x-id-{d}... x-id-e ...-x-ig x-ig-... ...-x-ig-tum x-igi x-igi-{d}en-lil2 ...-x-igi-luh-za x-igi-ra-zi x-igi-sa6-sa6 x-igi-x-da x-igi-zi:bar-ra x-IL2 x-il2-la x-il2-lugal x-IL2-me x-IL2-ta x-im x-im-ha-zu x-im-ma x-im-ma-si x-im-ti x-IM-x-bi ...-x-in x-in x-in-... x-in-du3 x-in-sa6-sa6-ta x-in-su ...-x-in-u x-in-zu-mu x-inim-gi-na x-inim-ma x-inim-zi-da ...-x-ir x-ir-e ...-x-iri-da x-iri-mu x-iri-ud5{ki} x-is x-isz-bu x-it x-iti ...-x-ka x-KA x-ka x-ka-... x-KA-a-na x-KA-AN-am-an-na x-ka-bi x-ka-gur-a x-KA-HU ...-x-ka-ma-a x-ka-me x-KA-sze3 x-ka-sze3 x-ka-ta ...-x-KA-x x-KA-x x-ka-x x-KA-x-ki x-kab-tum{ki}-sze3 ...-x-kal x-kal-... ...-x-kal-...-ta x-kal-a x-kal-ga x-kal-ga-ta x-kal-ga-x x-kal-kal-la ...-x-kal-la x-kal-la x-kal-la-ta x-kal-lugal x-kal-ra x-kal-x ...-x-kam x-kam x-kam-asz x-kam-ba x-kam-in-x ...-x-kam-ta x-kam-ta x-KAxX ...-x-ke4 x-ke4 x-ke4-ne x-ke4-ne-sze3 ...-x-kesz2 x-kesz2 ...-x-ki x-ki x-ki-...-x x-ki-a x-ki-a-la2 x-ki-ag2 x-ki-ag2-... x-ki-am3 x-ki-bi x-ki-bi-x x-ki-dara3-me x-ki-gu-la-ta x-ki-ha x-ki-in ...-x-ki-ka x-ki-ke4 x-ki-na-ti x-ki-ri-sze3 x-ki-sza-ra x-ki-ta x-ki-ti x-ki-x x-ki-x-x-ta x-ki-zu-zu x-kin x-kin-na ...-x-kin-ra x-kisal ...-x-KU x-KU x-ku x-KU-a x-KU-a-bi x-KU-bar-me x-ku-bi-bi x-ku-bu-um ...-x-ku-na-an x-ku-ni x-KU-ra x-KU-ta x-ku-x x-ku-zu-ni x-ku3-AN-nin-na ...-x-ku3-ga x-ku3-ga-ni x-ku3-ga-ni-ta x-ku3-ga-ta x-ku3-ge x-ku3-ISZ x-ku3-zu ...-x-ku4 x-ku5 x-kun x-kunga2 x-kur x-kur-ba-a-gin7 x-kur-gesztin x-kur-re x-kur-szim-szim ...-x-kusz2 ...-x-la x-la ...-x-la-a x-la-a x-la-a-bi x-la-a-x x-la-ak x-la-ba-szum2-e-ta x-la-bi2-ri2 x-la-du10 x-la-ha-ar x-la-la x-la-lum x-la-me-esz x-la-mu x-la-ni ...-x-la-nu-NE x-la-num2 x-la-palil2 x-la-sze3 ...-x-la-ta x-la-ta x-la-tum x-la-tur x-la-x ...-x-la2 x-la2 ...-x-la2-a x-la2-gar3 x-la2-ia3-sze3 x-la2-x x-lagab-ba x-lah5 x-lal3 x-lal3-du x-lal3-ta x-li x-li-a x-li-en x-li-isz x-li-li ...-x-li-ni ...-x-lil2 x-lil2 x-lil2-la2 ...-x-lim x-lu x-lu-an-ka x-lu-ha x-lu-na-x x-lu-tum-me x-lu-x x-lu2 x-lu2-... x-lu2-lu2 x-lu2-na-me x-lu2-ni x-lu2-x x-lu5 x-lu5-la x-lu5-lu5 ...-x-lugal x-lugal x-lugal-giri3 x-lugal-x x-luh x-luh-luh-ta x-LUM x-LUM-a x-LUM-e2-a x-LUM-igi-suhur x-LUM-ma ...-x-ma x-ma x-ma-a x-ma-an x-ma-du10 x-ma-ka x-ma-ku-um x-ma-la2 x-ma-ma x-ma-ma-ta x-ma-mu x-ma-na-a-ta x-ma-ni-gar x-ma-num2-x x-ma-ti x-ma-um x-ma-x x-ma{ki} x-ma2-gur8-re x-mah x-mah-{d}ba-ba6 x-mah-gal-nagar x-mah-kam x-mah-ra x-mah-ta ...-x-mah-zu x-mah2 x-mar x-mar-x-ke4 x-masz ...-x-me x-ME x-me x-ME-... x-me-... x-me-ak x-me-du x-me-e x-me-e2-x x-me-en x-me-esz2 x-me-lam2 x-me-lu x-me-me x-me-PI-na x-ME-suhusz-ta x-me-te-x x-me-x-ri x-me3 x-mes ...-x-MES-kam x-mes-lam-ma x-mes-ta x-mes-x ...-x-MI x-MI x-mi-da-nu-um x-mi-da-szi-ta x-mi-gur-re x-mi-tug2-ri-... ...-x-mu x-mu x-mu-... x-mu-ba-zi-ge x-mu-da x-mu-da-gal2 x-mu-du3 ...-x-mu-gi4 x-mu-gi4-me x-mu-ka x-mu-sze3 x-mu-szi x-mu-szum x-mu-ta x-mu-ti x-mu-u2-u2 x-mu-um x-mu-x x-mu-x-ta x-mu-zu x-mug x-mun x-munus x-musz x-musz-gal x-musz-gesz x-musz-x ...-x-na x-na x-na-... x-na-a x-na-ab-szum2-mu x-na-an x-na-an-ne ...-x-na-at-e2-a ...-x-na-bi x-na-bi x-na-da x-na-ga ...-x-na-ka x-na-ki x-na-lu2 x-na-mu x-na-na x-na-na-a-ta x-na-na-x x-na-nin-bi x-na-ri2 x-na-sze3 ...-x-na-ta x-na-ta x-na-ti-im x-na-tu-ub-tum x-na-tum x-na-x x-na2 x-nag x-nagar-bi x-nam x-nam-ta x-nam-tar-re2 x-nanna x-NAR-... x-nar-zi ...-x-NE ...-x-ne x-NE x-ne x-NE-... x-ne-asz x-ne-e-ta x-ne-gu x-ne-ib x-ne-ka x-NE-kusz2 x-NE-la x-ne-lugal-sa6 x-NE-NE x-ne-ni x-NE-nu-um x-NE-si ...-x-NE-sze3 x-NE-sze3 x-NE-sze3-du7 x-ne-sze3-ke4 x-NE-ta x-NE-x x-ne2-esz2-a x-nesag ...-x-NI ...-x-ni x-NI x-ni x-NI-... x-ni-... ...-x-ni-a x-ni-a x-NI-ak x-ni-AN x-ni-ba-tesz2 ...-x-NI-da x-ni-engur-x x-ni-ga x-ni-in-szub x-ni-ir x-ni-ku-um x-NI-me x-ni-me-me x-ni-mu x-ni-mu-sze3 x-ni-na-zu x-ni-ni x-ni-ni-... x-ni-ni-x x-ni-si-am x-ni-sze3 x-ni-ta x-NI-x x-ni-x x-NI-x-ta x-ni-x-x-a ...-x-ni-zi x-ni-zu ...-x-NIG2 x-NIG2 x-nig2 x-NIG2-... x-nig2-du10 x-nig2-la2 x-nig2-lagar-e x-nig2-zu-te ...-x-nin x-nin ...-x-nin-e2-gal x-nin-ga2-... x-nin-x-x x-nina{ki} ...-x-nir-ra x-nir-ra-a-tu x-nir-ra-ke4 x-nir-ra{ki} x-nita x-nita2 x-nu x-nu-HI x-nu-kusz2 x-nu-me x-nu-ra ...-x-nu-um x-nu-um x-nu-um-si ...-x-nu-usz x-nu-usz-x x-num2 x-numun-du10 x-numun-tur-tur x-nun x-nun-e x-nun-gal x-nun-me x-nun-um x-nun-x x-nun-zi-ni-ir-ta ...-x-pa-e3 x-pa-e3 x-pa-e3-me x-PA-KA-du x-PA-ki-... x-pa-lam-x ...-x-pa-mu x-pa2-dan x-pa3-da x-pa3-da-mu x-palil ...-x-palil-...-x-ta x-PAP-du-du x-pesz-e x-PI x-PI-PI-ti x-PI-ti x-pirig ...-x-ra x-ra x-ra-... ...-x-ra-a x-ra-a x-ra-a-tum x-ra-ab-szum2-mu x-ra-am-sze3 x-ra-an x-ra-at x-ra-kal-ta x-ra-kam x-ra-kukku2 x-ra-ma-asz x-ra-me x-ra-mu x-ra-ne-sze3 x-ra-ni x-ra-sal4 x-ra-sze3 x-ra-ta x-ra-tum-ma-ka x-ra-za-gin3 ...-x-re x-re x-re-a-ba-a{ki}-ta x-re-x-x x-ri x-ri-{d}iszkur x-ri-ba-bi-U x-ri-ib x-ri-is x-ri-isz-ti-szi-ri x-RI-la-mu x-ri-ni x-ri-ni{ki} x-ri-sze3 x-ri-x ...-x-ri2 ...-x-ru x-ru x-ru-bi x-ru-da ...-x-ru-di-x x-ru-na x-ru-nu-dab-ta x-ru-te-er3-ra x-ru-um x-ru-um{ki} ...-x-ru{ki} ...-x-rum x-sa x-sa-bu-um{ki} x-sa-du8 ...-x-sa-re ...-x-sa6 x-sa6 x-sa6-... x-sa6-du-du ...-x-sa6-ga x-sa6-ga x-sa6-ga-i3-dab5 x-sa6-ga-mu x-sa6-ga-ta x-sa6-ra x-sa6-sa6 x-sa6-sa6-ta x-sa6-ta x-sa6-x x-sag x-sag-... x-sag-bi x-sag-du x-sag-ga2 x-sag-il2 x-sag-mah x-sag-ta x-sag-us2 x-sag-x x-saga x-saga-ta x-sal x-SAL-DISZ-lum x-sal4 x-sal4-la x-sar x-sar-...-NI-... x-sar-ta x-sar-x ...-x-si x-si x-si-ba x-si-in ...-x-si-ki-x x-si-sa2 x-si-ta x-si{ki} x-sig4-bi x-SIG7-a x-SIG7-NI x-siki ...-x-su x-su x-su-da-sze3 x-su-ta x-sur-e-ne ...-x-sza x-sza x-sza-... x-sza-ak-li2-il ...-x-sza-an{ki} x-sza-ba-ni x-sza-e-mu ...-x-sza-lum x-sza-lum x-sza-me x-sza-mu x-sza-sze3 x-sza-tum x-sza-x x-sza-x-li-il x-sza-x-szi-ta ...-x-sza3 x-sza3-da x-sza3-mar-x x-sza3-ta x-sza3-tag x-szara2 x-sze x-sze-a x-sze-en x-sze-na x-sze-sze3 ...-x-sze3 x-sze3 x-sze3-ba-zi-ge x-sze3-me x-sze3-musz3 x-szen x-szesz x-szesz-igi x-szi-a x-szi-be-li2 x-szi-du3 x-szi-in-da x-SZID-kam x-szim x-szim-... x-szir ...-x-szu x-szu x-szu-a-ba x-szu-bi x-szu-lam-ma x-szu-MU x-szu-nir x-szu-nu-ma x-szu-szu x-szu-um x-szu-x-{d}nin-tu x-szu-za-lum x-szuba3 x-szubur-ta x-szul-gi-ra-x{ki}-ke4 x-szul-pa-e3 ...-x-szum-gaba x-szum2 ...-x-ta x-ta x-ta-am3 x-ta-an x-ta-e3-a x-ta-gul x-ta-ku3-zu x-ta-mu-zu x-ta-x-du x-ta-x-x x-tab-be2-a x-tab-bi x-tab-sze3 x-TAR x-tar-dingir-szu x-TAR-i3-li2 x-te-ta x-temen-ri x-tesz2 ...-x-ti x-ti ...-x-ti-a x-ti-a x-ti-a-ke4 x-ti-a-ta x-ti-da x-ti-e-ta x-ti-i3-tum x-ti-ib x-ti-la-at x-ti-li2 x-ti-ma-ad x-ti-ni x-ti-ra-asz2-sze3 x-ti-ra-asz2-ta x-ti-siki-me x-ti-um x-ti-x-... x-ti-x-a x-tir-ra-sze3 x-tu ...-x-tu-a x-tu-a x-tu-da x-tu-saga x-tu-ta x-tug2-ra-x-x ...-x-tuku x-tuku-a x-tul2 x-tul2-sag ...-x-tum x-tum x-tum-e-ke4 x-tum-hu-ur4 x-tum-ma-sze3 x-tum-x x-tum2-mu x-tum3 ...-x-tur x-tur x-tur-ne-x ...-x-tur-ra x-tur-re-mah-ta x-tur-sze3 x-tur-tur x-U-... x-u-gu4-x x-u-ir-sze3 ...-x-u-sza x-u-x x-u18 ...-x-u2 x-u2 x-u2-a-ni x-u2-a-ta x-u2-ar-tum x-u2-du x-u2-ka x-u2-kam x-u2-nam-ti x-u2-ra x-u2-rum x-u2-sze3 x-u2-szim-e x-u2-tu x-u2-u2 x-u2-x x-u3-da x-u4-da x-u4-da-x x-u4-kul x-u5-um-sze3 ...-x-UD x-UD x-UD-...-ta x-ud5 x-ug3-e-sze3 x-uh x-ul-du-um-... x-ul-i-dar-ma x-ul3-x x-ul4-ul4 ...-x-um x-um x-um-{d}iszkur x-um-ma ...-x-um-mi x-um-mi x-um-mu x-um-x x-um{ki}-sze3 x-un-ba x-un-da-a x-un-x x-unu-gal x-up-ra-szu-ma x-ur-{d}iszkur x-ur-gu x-ur-ki-x-... x-ur-x-ta x-ur2 x-ur2-ga x-ur2-NE-x-sze3 x-ur2-ra-ni x-ur2-re x-ur4-sza3-x x-ur5-ki x-uri5{ki}-e-ki-ag2 x-uru11{ki} ...-x-us2 x-us2 x-us2-a ...-x-USZ x-USZ x-usz x-USZ-gir2-x-sze3 x-usz-szi x-uszur4-ta x-wu-hu-um-sze3 ...-x-x x-x ...-x-x-... x-x-... x-x-...-ka x-x-...-ta x-x-...-zu x-x-...{ki} x-x-(x) x-x-(x)-ga x-x-{d}... x-x-{d}ba-ba6 x-x-{d}dumu-zi x-x-{d}igi-ma-sze3 x-x-{d}iszkur x-x-{d}nanna x-x-{d}nin-gesz-zi-da x-x-{d}nin-mug-ta x-x-{d}nin-szubur x-x-{d}suen x-x-{d}suen-me x-x-{d}sukkal x-x-{d}x x-x-a x-x-a-a x-x-a-bi x-x-a-ka x-x-a-ke4 x-x-a-mu x-x-a-ni x-x-a-ta x-x-a-ti x-x-a-x x-x-a-zu x-x-AB x-x-ab-ba x-x-ab-kam x-x-ah x-x-al x-x-al-la x-x-al-ta x-x-am3 x-x-AN x-x-an-dul3 x-x-an-gi x-x-AN-giri3 x-x-an-na x-x-AN-u2-szesz x-x-ar-za-{d}szul-gi x-x-ba x-x-ba-a-a x-x-ba-an-sa6-ta x-x-ba-ar-ku-na-zu ...-x-x-ba-gi x-x-ba-ka x-x-ba-me x-x-ba-ni x-x-ba-sze3 x-x-ba-zi-sze3 x-x-babbar2 x-x-bar-x x-x-be-li2 x-x-bi x-x-bi-du10 x-x-bi2-a x-x-bu-um x-x-da x-x-da-a-gi-te x-x-da-an-da-am x-x-da-gi x-x-da-la2 x-x-da-ri x-x-da-x x-x-dam x-x-DI x-x-dim2 x-x-dingir x-x-DISZ-sze3 ...-x-x-du x-x-du x-x-du-du x-x-DU-me x-x-du10-ga x-x-du3 x-x-du3-ka x-x-e x-x-e-ne x-x-e-ne-ne x-x-e-ne-sze3 x-x-e-ne-ta x-x-e-ra-am3 x-x-e2 x-x-e2-... x-x-e2-a x-x-e3-a x-x-esz-dar x-x-esz18-dar x-x-ga x-x-ga-ni x-x-gal x-x-gal2-... x-x-gal2-la-ta x-x-gar x-x-gar3-mu-um x-x-gesz-x-gesz-szu-ta x-x-gi x-x-gi-... x-x-gi-in x-x-gi-na x-x-gi-na-sze3 x-x-gin7 x-x-gu x-x-gu-a x-x-gu-la x-x-gu2 x-x-gu4 x-x-gu7 x-x-gub-ba x-x-gur-x x-x-ha-ru x-x-HAR x-x-har x-x-HAR-am3 x-x-HI x-x-hu-da x-x-hu-um x-x-i3-bala-la x-x-i3-li2 x-x-i3-sa6 x-x-ig-tum x-x-IGI x-x-igi x-x-IGI-kam x-x-IL2 x-x-in x-x-ir x-x-ka x-x-ka-ni x-x-KA-x-... x-x-KA-x-ra x-x-kal x-x-kal-la x-x-kam x-x-ki x-x-ki-im x-x-ki-sza-x x-x-ki-ta x-x-KU x-x-ku-um-sze3 x-x-KU-x x-x-ku3-an x-x-kusz2-x x-x-la x-x-la-num2-ma-sze3 x-x-la-sze3 x-x-la-ta x-x-la-x x-x-la{ki} x-x-la2 x-x-la2-a x-x-lagasz{ki} x-x-lu-bi x-x-lu-da-gan x-x-lu-hi x-x-lu2 x-x-lugal x-x-LUM x-x-lum x-x-LUM-i3-li2 x-x-ma x-x-ma-ma x-x-ma-mi-tum x-x-mah x-x-masz ...-x-x-me x-x-me x-x-me-a-x x-x-me-lam2-ma-ni x-x-me-lam2-me x-x-me-lum x-x-MI x-x-mi-szar x-x-mu x-x-mu-ta x-x-mu-zu x-x-musz x-x-na x-x-na-ni x-x-na-ti-ta x-x-nanna x-x-NE x-x-ne x-x-NE-li-ta x-x-ne-x x-x-NI x-x-ni x-x-ni-da-a x-x-ni-ga-ka x-x-ni-isz x-x-ni-isz-...-ta x-x-ni-ki-ag2 x-x-NI-PI-NI x-x-ni-sal4{ki}-sze3 x-x-ni-ta x-x-NI-x x-x-ni-x x-x-ni-x-ni x-x-NI-x-ta x-x-NI{ki} x-x-NI{ki}-sze3 x-x-NIG2 x-x-nig2-lagar-e x-x-nigin2 x-x-nina-ta x-x-nina{ki} x-x-nu x-x-nu-ri ...-x-x-num2 x-x-num2 x-x-nun-ka x-x-palil x-x-PAP-ka x-x-PI x-x-qar-ba-at ...-x-x-ra x-x-ra x-x-ra-bi x-x-ra-du-ra x-x-ra-sze3 x-x-ra-ta x-x-re x-x-ru6{ki} x-x-sa-la2-ta x-x-sa6 x-x-sa6-a-hi x-x-sa6-ga x-x-sa6-sze3 x-x-sa6-ta x-x-saga-ta x-x-sar x-x-se3-ga x-x-si-ga ...-x-x-su x-x-su-i3-sa6 x-x-sza-an-bi x-x-sza-an-ta x-x-szar-tum x-x-sze-in x-x-sze3 x-x-szu x-x-szu-ba-x x-x-szu-na x-x-szu-u2-da x-x-szum2 ...-x-x-ta x-x-ta x-x-tak4 x-x-tak4-tak4 x-x-ti x-x-ti-a-sze3 x-x-ti-sze3 x-x-tu-ra-ni-x-a x-x-tu-ul x-x-tul2 x-x-tum ...-x-x-u2 x-x-u2-mu-ta x-x-UD-ta x-x-ug-x ...-x-x-um x-x-um x-x-um-{d}en-lil2 x-x-um-sze3 x-x-ur4 x-x-us2 x-x-USZ x-x-uszurx(LAL2.TUG2) ...-x-x-x x-x-x x-x-x-... x-x-x-{d}suen x-x-x-a-iri-sze3 x-x-x-a-lum x-x-x-a-su-x x-x-x-al x-x-x-am3 x-x-x-AN x-x-x-an x-x-x-da x-x-x-da-bu-... x-x-x-e ...-x-x-x-e-ne-sze3 x-x-x-ga x-x-x-ga2 x-x-x-gu2 x-x-x-i3-li2 x-x-x-i3-li2-szu x-x-x-i3-sa6 x-x-x-in x-x-x-in-{d}EN-x x-x-x-isz x-x-x-KA x-x-x-ka x-x-x-KU-ta x-x-x-la x-x-x-lu5 x-x-x-ma x-x-x-ma-...-ri x-x-x-mu x-x-x-NE x-x-x-NE-a2 x-x-x-NE-x x-x-x-NI x-x-x-ni x-x-x-NI-x x-x-x-nin-x x-x-x-nun x-x-x-sag-x x-x-x-sar x-x-x-si-ke4 x-x-x-sze3 x-x-x-ta x-x-x-tur x-x-x-x x-x-x-x-... x-x-x-x-ba x-x-x-x-bar-re x-x-x-x-dab5-e x-x-x-x-du10 x-x-x-x-ga x-x-x-x-mu x-x-x-x-NE x-x-x-x-ta x-x-x-x-x x-x-x-x-x-ka x-x-x-x-x-lugal x-x-x-x-x-x x-x-x-x-x-x-x-x x-x-x-zi-da x-x-x-zu x-x-x{ki} x-x-x{ki}-ta x-x-za x-x-za-ni x-x-zi x-x-zi-da x-x-zi-x-x-x ...-x-x-zu x-x-zu x-x{ki} x-x{ki}-ka-sze3 x-x{ki}-ma x-x{ki}-me x-x{ki}-sze3 x-x{ki}-ta x-za x-za-an x-za-an-za-an x-za-bi x-za-bu-za x-za-da x-za-gu2 x-za-gum x-za-me x-za-ni x-za-ni-ta x-za-nu-um x-za-sze3 x-za-ti-a x-za-tum x-za-x-sze3 x-za-x-x-x x-za3-dam ...-x-za3-e3-sze3 x-zabala3{ki} x-zal x-ze2-mu x-ze2-ti ...-x-zi x-zi x-zi-... x-zi-da x-zi-da-a x-zi-ge x-zi-ki x-zi-ki-ir x-zi-mu x-zi-mu-ta x-zi-na x-zi-ni x-zi-sza3-gal2 x-zi-ta x-zi-x x-zi-x-x x-zi-zu-x x-ZI&ZI-x x-zigum-ma ...-x-zu x-zu x-zu-a x-zu-ga x-zu-NI ...-x-zu-sa-sze3 x-zu-x ...-x-zu{ki}-sze3 x-zur-e-li x. (x) x) (x)-al-ba-ni (x)-ba-ba-kam (x)-du (x)-du-a (x)-e-ne-sze3 (x)-gal2 (x)-ge6-kam (x)-gu7-bi (x)-kam (x)-KU-i-la-ak (x)-ku-zu-ni (x)-lugal (x)-lum-ma-da (x)-ma-szum (x)-me (x)-NI (x)-nig2-erim2-e (x)-ra-... (x)-ri-x-... (x)-suh-gibil (x)-sze3 (x)-ta (x)-ti-na-usz-ur2 (x)-u2-ta (x)-x (x)-x-... (x)-x-a (x)-x-da (x)-x-mu (x)-x-ta (x){ki} ...-x{ki} x{ki} ...-x{ki}-a x{ki}-ka x{ki}-ka-ta x{ki}-me x{ki}-me-esz2 x{ki}-na-ti ...-x{ki}-sze3 x{ki}-sze3 ...-x{ki}-ta x{ki}-ta x{muszen} ...-za ZA za ...-za-... za-... za-...-ta za-(x)-si-a-nu2 za-a za-a-a za-a-an-nu-um za-a-ga za-a-li za-a-lum za-a-na-ti-a-ta za-a-nu-um za-a-num2 za-a-num2-ta za-a-sa6-ga za-a-ti-sze3 za-a-um za-a-za za-ab za-ab-a-ab za-ab-bi za-ab-ra-am za-ab-ra-am-ta za-ab-ru-in za-ab-sa3-li{ki} za-ab-sza-la za-ab-sza-la{ki} za-ab-sza-li za-ab-sza-li-im za-ab-sza-li-ke4 za-ab-sza-li-li{ki} za-ab-sza-li-ta za-ab-sza-li-um{ki} za-ab-sza-li(SZA){ki} za-ab-sza-li{ki} za-ab-sza-li{ki}-e za-ab-sza-li{ki}-ka za-ab-sza-li{ki}-ke4 za-ab-sza-li{ki}-ke4-ne za-ab-sza-li{ki}-sze3 za-ab-sza-lu za-ab-sza-lum za-ab-szal{ki} za-ab-sze-li za-ab-sze-li{ki} za-ab-sze-na{ki} za-ab-x-x za-ad za-ag-lum za-ah za-ah-bi-sze3 za-ah-gal-gal za-ah-li za-ah-sze3 za-ah-ti-a za-ak-i3-li2 za-ak-li-li za-ak-li2-li2 za-ak-ni-ni-id za-ak-ni-tum za-ak-num2-ma za-ak-ti za-ak-za-ga za-al-la-la-ta za-al-la-tum za-al-li za-al-li2(GAG)-a za-al-lum za-al-lum-ta za-al-ma-nu-um ...-za-al-x za-am za-am-za-ni za-am-zi-a za-an-... za-an-ALIM-ta za-an-ba za-an-ba-ka za-an-BI za-an-bi za-an-bi-me za-an-bi2 za-an-bur za-an-ge9-ri2-tum za-an-gi4 za-an-ha-ni za-an-ka za-an-ka-ka za-an-ME-NI za-an-na za-an-na-a za-an-na-a-a za-an-na-bi-me za-an-na-ka za-an-na-ta za-an-na-za za-an-na-za-an-na za-an-ni za-an-nu-um za-an-num2 za-an-ti za-an-ti-ru-um za-an-tur-ra za-an-tur-tur za-an-za za-an-za-ni za-an-zu za-an-zu-tum za-ar-ab-ta za-ar-bu-az-szi za-ar-ku-bu-um za-ar-ma-zu za-ar-pesz2 za-ar-ri-ni-KU za-ar-ru-um za-ar-sza3-lu2 za-ar-um za-ar-x-ne za-ba-... za-ba-a za-ba-al-hu-um-ma-sze3 za-ba-al-hu-um-sze3 za-ba-al-li2 za-ba-al-li2-a za-ba-an-ni za-ba-an{ki} za-ba-ba za-ba-la-lum za-ba-la2-mu za-ba-lum za-ba-lum-bi za-ba-ra za-ba-sa6-ge za-ba-sza-li{ki} za-ba-ti za-ba-um za-banda3{da} za-bar za-bar-dab5 za-BI-x za-bi2-bar za-bi2-bi2 za-bi2-tum za-bir za-bu za-bu-la za-bu-la-ta za-bu-um-dingir-sze3 za-da za-da-ba-x za-da-ga za-da-ma-ki za-da-x za-di-ti za-dim2 za-din za-DU za-du3-a za-du5 za-dur-sza3-kal za-e za-el za-ga za-ga-... za-ga-ab za-ga-an-BI za-ga-ga za-ga-gi-na za-ga-la2 za-ga-mu za-ga-NI-la za-ga-ti za-ga-tum za-ga-zi-na za-gaba za-gal za-gi za-gi-li-li-ka za-gi-x-lugud2-da za-gi4 za-gi4-na za-gin2 za-gin3 za-gin3-ka-ta za-gin3-na za-gin3-sahar-bar-ra za-gin3-sze3 za-gu-da za-gu-ni za-gu-za-ni za-gu2-gu2 za-gul za-ha-am3 za-ha-din za-ha-din-bi za-ha-din-na za-ha-din-ta za-ha-din(TE) za-ha-li za-ha-lum za-ha-lum-sze3 za-ha-sza za-har za-har-an za-har{ki}-me za-HI za-hi-dar za-hu-um za-hum za-hum-ra za-hum{um} za-hum{uruda} za-ir-nam-tum za-ka-ba za-ka-x za-ki-na-ti za-ki-na-tum za-ki-ti za-KU za-kun-gir2 za-la za-la-a za-la-a-ta za-la-ama-na za-la-gi4 za-la-gum2 za-la-KA za-la-ku-um za-la-la-tum-sze3 za-la-lum za-la-me-me za-la-ta za-la-tum za-la-x-a za-la2-mu-u2 ...-za-la2-ta za-li-a za-li-ih za-li-x za-li2-a za-li2-a-ta za-lu-a za-lu2-nam-ra za-lu5 za-lu5-lu5 za-LUM za-ma-... za-ma-{d}szara2 za-ma-a za-ma-lum za-ma-ti za-ma-x ...-za-me za-mi-du-uk za-mi-ri2-tum za-mi2 za-mu za-mud3 za-na za-na-a za-na-a-a za-na-a-ta za-na-kum za-na-na za-na-nam za-na-ni za-na-nu-um za-na-num2 za-na-qum za-na-sze3 za-na-ta za-na-ti za-na-ti-a za-na-wi-li-ir za-nam za-ne za-ni za-NI-... za-ni-a za-ni-a-ta za-ni-ni za-ni-nu za-nim za-nu-du-uk za-nu-num2 za-nu-um za-nun za-pa-ag2 za-pa-ag2-ba za-pa-ag2-bi za-PI za-pu3 za-ra-ra za-ri-ib2 za-ri-in za-ri-iq za-ri-iq-me za-ri-me-me-ta za-ri-qu2-um za-ri-qum za-ri-tum za-ri2 za-ri2-... za-ri2-bi za-ri2-gum2 za-ri2-in za-ri2-in-am3 za-ri2-in-bi za-ri2-iq za-ri2-iq-ka za-ri2-iq-ke4 za-ri2-iq-ta za-ri2-qum za-ru-um za-si za-sikil za-su-ma za-su6 za-su6-ma za-su6-ta za-sza za-sza3 za-sza3-NIG2 za-sze za-sze3 za-sze3-... za-sze3-gaba-a za-szi-ti za-szi-tum za-ti za-ti-ru-um za-ti-ru-um-ra za-tu-tu-bi za-tum za-tum{ki} za-tur za-u2-la{ki}-me za-u2-la{ki}-ta za-u2-ul{ki}-me za-u3-pu za-ul za-ul-ke4 za-ul{ki} za-ul{ki}-ke4 za-ul{ki}-me za-ul{ki}-sze3 za-ul{ki}-ta za-um za-ur2 za-ur2-du za-USZ za-wu za-x za-x-... za-x-ku3-ga-ni za-x-la-ni za-x-LUM za-x-ra-x-ke4 za-x-ti za-x-x za-x-x-... za-x-x-x-x-x-i-a za-za za-za-a-ta za-za-ga-mu za-za-lum za-za-mu za-za-na-a za-za-na-a-ta za-za-sa6-ga za-za-sza za-za-ti za-za-x za-zi za-zu-an-sza za-zu-zi za-zum za:ab za:ab-sza-li{ki} za:gar3 za:gin3 za:PI za(A) za(HA) za3 za3-... za3-a-ka za3-ah za3-an-na za3-ar3 za3-at-tum{ki} za3-ba za3-bar za3-bar-bi za3-bar-nin za3-bar-nin-(x) za3-bar-ra za3-bar-sze3 za3-bar-ta za3-bi za3-bi-la2 za3-bi-usz za3-bi-usz-a za3-bu-ra-ah-szi za3-bur-a-ah-szi za3-bur-a-ah-szi-ka za3-da za3-dag3-dam za3-dug-la2-ta ...-za3-e3 za3-esz2-la2 za3-ga za3-ga-ke4 za3-ga-la2 za3-ga-lam-ma-sze3 za3-ga-ni za3-gal-tum za3-gar za3-ge za3-ge9-ri2-tum za3-gu-na za3-gu2-la2 za3-gu2-la2-{d}nin-{d}su4-an-na za3-gu2-la2-{d}nin-su4-an-na za3-gu2-la2-gu-la za3-gu2-la2-sze3 za3-ha-ar za3-HAR za3-hi za3-hi-li za3-hi-li-bi za3-hi-li{sar} za3-i3-ka za3-i3-us2 za3-ka za3-ke4 za3-la2 za3-li za3-mi-ri2-tum za3-mi-ri2-tum-kam za3-mu za3-mu-... za3-mu-ba-ni-si za3-mu-ba-ni-si-me za3-mu-ba-ni-us2 za3-mu-ba-ni-us2(GA2)-ta za3-mu-bi za3-mu-didli za3-mu-ka za3-mu-ka-kam za3-mu-ka-me za3-mu-kam za3-mu-ta za3-mur za3-na-gal za3-NI za3-NI-ka za3-pi-hu-um{muszen} za3-sze3 za3-sze3-la2 za3-sze3-la2-a za3-szu2 za3-szu2-bi za3-szu4 za3-szu4-sze3 za3-u za3-ub3 za3-x za3-za3-dam za3-zi-la2 za3(DUB) za3(DUB)-mu zabala zabala-sze3 zabala{ki} zabala{ki}-me zabala{ki}-sze3 zabala{ki}-ta zabala2 zabala2{ki} zabala2{ki}-ta zabala3 zabala3-ma zabala3-sze3 ...-zabala3{ki} zabala3{ki} zabala3{ki}-a zabala3{ki}-ka zabala3{ki}-ka-sze3 zabala3{ki}-ma zabala3{ki}-me zabala3{ki}-sze3 zabala3{ki}-ta zabala4 zabala4{ki} zabala4{ki}-gub-ba zabala4{ki}-sze3 zabala5 zabala6 zabala6{ki} zabala6{ki}-ta zabalax(AN.MUSZ3.AB) zabalax(AN.MUSZ3.AB){ki} zabalax(AN.MUSZ3.UNUG) zabalax(MUSZ3.TE.UNUG) zabalax(MUSZ3.TE.UNUG){ki}-sze3 zabalax(MUSZ3.UNUG.ZA) zabalax(MUSZ3.UNUG.ZA)-sze3 zabalax(UNUG.MUSZ3.ZA) zabar zabar-an-ne2 zabar-bi zabar-da zabar-dab5 zabar-dab5-a zabar-dab5-ba zabar-dab5-bi zabar-dab5-da zabar-dab5-ka zabar-dab5-me zabar-dab5-sze3 zabar-dab5-ta zabar-e zabar-hu-um zabar-ka zabar-KU-ka zabar-me zabar-ra zabar-sze3 zabar-ta zabar(UD zabar(UD-KA-UD) {zabar}bi {zabar}e2-ba-an {zabar}ma2-gur8 {zabar}nig2-a {zabar}sag-kul {zabar}szem3 {zabar}ub3 {zabar}x zadim zadim-e-ne-sze3 zadim-e2-ne zadim-me zadim-me-esz2 zadim-me-lam2 zadim-sze3 zadim-za ZAG) zah zah2 zah3 zah3-a zah3-a-me zah3-a-na zah3-a-ne zah3-a-ta zah3-a-zu zah3-am3 zah3-da zah3-ha zah3-hi-in zah3-ma zah3-me zah3-ne zah3-sze3 zah3-ta zah3(A zah3(A-A)-sze3 zah3(A-HA) zal zal-... zal-a zal-la zal-la-a zal-la-asz zal-la-bi-sze3 zal-la-sze3 zal-la-ta zal-la-ti-a zal-le-de9 zal-sze3 zal-ta zal(A zal(GAG) zalag zalag-ga zalag-ga-a-am-ka zalag-ga-a-gesztin zalag-ga-a-gesztin-ka zalag-ga-a-gesztin-na zalag-ga-a-gesztin-ta zalag-ga-a-sza3-gesztin zalag-ga-ni zalag-ga-ni-ta zalag-ga-u4-gesztin zalag-ga-x zalag-zalag-ga zalag2 zalag2-ga zaq zaq-tum{ki} zar zar-re-esz2 zar3 zar3-bi ze ze-na-ni-tum ze-ra ...-ze2 ze2 ze2-... ze2-a ze2-a-ka ze2-a-ri-ik ze2-a-sze3 ze2-a-ta ze2-ba-NE ze2-ba-tum ze2-bi ze2-bi-da ze2-bi-le-num2 ze2-da ze2-da-hi-li ze2-de3 ze2-du2-ru-um ze2-du8-ru-um-ma ze2-e-me ze2-e-na-a ze2-e-nam ze2-e-ze2 ze2-eb-ra-am-ta ze2-er-ku-bu-um ze2-gil ze2-gur-ru-um{ki} ze2-ka ze2-ki ze2-la2-szu ze2-lu-usz-{d}da-gan ze2-ma ze2-na ze2-na-a ze2-na-a-ta ze2-na-geszimmar ze2-na-na ze2-na-na-ta ze2-na-pi2-ir ze2-na-sze3 ze2-na-ti ze2-pi ze2-ra ze2-ru-la ze2-si ze2-ta ze2-ti-AN{ki} ze2-tu-ru-um ze2-x ze2-x-sze ze2-x-ta ze2-za-a ze2-za-am3 ze2-za-lum ze2-za-ni ze2-ze2 ze2-ze2-a ze2-ze2-ga ze2-ze2-ta ze2-zum ze2(AD) zex(SIG7) zex(SIG7)-a zex(SIG7)-da ...-zi ZI zi ...-zi-... zi-... zi-...-di zi-...-zi zi-(x) zi-{d}szul-gi-a-ra2-kalam-ma zi-a zi-a-ki-sze3 zi-a-szi zi-a-ta ...-zi-am zi-ba zi-ba-a zi-ba-tum zi-ba-x ...-zi-bar-ra zi-bi zi-bi-nu-um zi-bi-nu-um-me-esz2 ...-zi-bi-x zi-bi2 zi-bi2-re{ki} zi-bi2-szu zi-bi2-tum zi-bi2-tum-bi zi-bil2 zi-bil2-tum zi-bu ...-zi-da zi-da ...-zi-da-... zi-da-ah-ri{ki} zi-da-ah-ri{ki}-ke4-ne-sze3 zi-da-ni-num2{ki} zi-da-ni-ta zi-da-ni-um{ki} zi-da-nu-um{ki} zi-da-nu{ki} zi-da-num2 zi-da-num2{ki} zi-dam zi-dar{ki} zi-de2-a zi-de3 zi-dim2 zi-du zi-du-mu zi-du10-ga zi-du3-a zi-du8-ha ...-zi-ga zi-ga zi-ga-... zi-ga-a zi-ga-am3 zi-ga-asz zi-ga-bi zi-ga-da zi-ga-ga zi-ga-gin7 zi-ga-me zi-ga-na zi-ga-ne-ne zi-ga-ni zi-ga-sze3 zi-ga-ta zi-ga-ze-na-a zi-ga-ze2-na zi-ga(ARAD) zi-ga(SZE3) zi-gal zi-gal2 zi-gal2-x-sze zi-gan ...-zi-ge zi-ge zi-gi-ne2 zi-gi4 zi-gi4-ru-um zi-gi4-ta zi-gu2 zi-gu5-ma zi-gu5-ma-ka zi-gu5-ma-sze3 zi-gu5-um zi-gu5-um-ka zi-gu5-um-ke4 zi-gu5-um-ma zi-gu5-um-ma-ka zi-gu5-um-ma-ke4 zi-gu5-um-ma-sze3 zi-gu5-um-sze3 zi-gu5(LU)-um-ma zi-gum zi-gum-asz zi-gum-da zi-gum-e zi-gum-ke4 zi-gum-ma zi-gum-ma-a zi-gum-ma-ka zi-gum-ma-ke4 zi-gum-ma-sze3 zi-gum-me zi-gum-sze3 zi-gum-ta zi-gum{um}-ma zi-gum{um}-sze3 zi-gum{um}{ki}-ma-sze3 zi-gum2 zi-gum2-ka zi-gum2-ke4 zi-gum2-ma zi-gum2-ma-me zi-gum2-ma-sze3 zi-gum2-sze3 zi-gum3 zi-gum3-me zi-ib zi-ib-mi-szar zi-ib-na-tum zi-ib-ni zi-ib-ni-tum zi-ib-num2 zi-ib-tum zi-ib2 zi-ig-zi-ig zi-ik-na-ad-sze3 zi-ik-ru-u3-a zi-im-zi-la-ah zi-in-gar3 zi-in-ha-ra zi-in-ki zi-in-ki-ri2{ki} zi-in-pu2 zi-ip-ni-tum ...-zi-ir zi-ir zi-ir-... zi-ir-dam zi-ir-ki-lum zi-isz-da zi-isz-ta zi-iz-ta zi-iz-zi-ra-nu-um zi-kal-la ...-zi-kalam-ma zi-kalam-ma zi-ki-ri-im zi-ku-num2 zi-ku-um ...-zi-la zi-la zi-la-... zi-la-a zi-la-a-ta zi-la-ma-hu-um zi-la-ma-hu-um-sze3 zi-li zi-li-de3 zi-li-de9 zi-li-hi zi-li-hu-um zi-li-li zi-li-li2 zi-li2-de3 zi-li2-hi-tur zi-li2-li2-tum zi-li9-de3 zi-lim zi-lu-mu zi-lugal zi-lum-e2 zi-ma zi-ma-hu-la{ki} ...-zi-mu zi-mu zi-mu-ba-szi-du zi-mu-da-ak zi-mu-dar{ki} zi-mu-dara4 zi-mu-i3-da-gal2 zi-mu-in-da-gal2 zi-mu-ke4 zi-mu-ta zi-na zi-na-ad ...-zi-na-da zi-na-di3 zi-na-ma zi-na-mu zi-na-ni-tum zi-na-tum zi-na-we-er zi-na-zi zi-nam{ki} zi-nam{ki}-sze3 zi-NE-e zi-ni zi-ni-a zi-NI-KU zi-ni-mu zi-NI-ti zi-nu-gi zi-pirig-pirig zi-pu-ni zi-qur-esz18-dar zi-qur-i3-li2 zi-qur2-i3-li2 zi-qur8-da ...-zi-ra zi-ra zi-ra-ab zi-ra-bi-ne zi-ra-me zi-ra-sze3 zi-re zi-re-... zi-re-am3 zi-re-da-am3 zi-re-dam zi-re-dam{am3} zi-re(ZI)-dam zi-ri-gum2 zi-ri2-gum2 zi-ri2-in-gu zi-ri2-mu zi-ri2-qum2-ma zi-ri2-um zi-ru-dam zi-sar zi-su zi-su3-gal2 zi-sza-ki-ri-... zi-sza{ki} zi-sza3-gal2 zi-szar2-ra zi-sze3 zi-sze3-lam zi-szu-gab3-um zi-szu-igi-mu ...-zi-ta zi-ta zi-ti-a zi-ti-an{ki} zi-ti-ma zi-ti(BAL)-a ...-zi-tum zi-ur-gu2-en-na ...-zi-ur-sag ...-zi-x zi-x zi-x-ga zi-x-NE-a zi-x-x zi-za-num2 zi-za-tum ...-zi-zi zi-zi zi-zi-ba zi-zi-bi2-a-num2 zi-zi-bi2:a-num2 zi-zi-da zi-zi-dam zi-zi-de3 zi-zi-de3-sze3 zi-zi-ga-bi zi-zi-ga-ni zi-zi-ga-te-em-ni zi-zi-ir-tum{ki} zi-zi-me zi-zi-mu zi-zi-ra-me zi-zi-sze3 zi-zi-x-ra zi-zu-ba-al zi-zu-uh3 zi:bar zi:da zi(GI) zi(GI)-bi2 zi(LUGAL) zi(MU) ...-zi{muszen} ZI&ZI ZI&ZI-ga ZI&ZI-sze3 ZI&ZI-tar ZI&ZI-x ZI2 zi2 zi2-bi-la-tum-sze3 zi2-da-num2{ki} zi2-ki zi2-tu-ru-um zi2-za-ni zi3 zi3-... zi3-(x) zi3-ba zi3-ba-ba zi3-ba-me zi3-ba-na zi3-bi zi3-da zi3-da-a zi3-da-iri zi3-da-ka zi3-da-ka-sze3 zi3-da-ke4 zi3-da-ke4-ne zi3-da-me zi3-da-sze3 zi3-da-ta zi3-dam zi3-de3 zi3-dub-dub zi3-dub-dub-sze3 zi3-ga6 zi3-gu zi3-gu-bi zi3-gu-ka zi3-gu-ka-sze3 zi3-gu-kam zi3-gu-sze3 zi3-gu-ta zi3-gu2-nida zi3-IL2 zi3-IL2-ka zi3-IL2-ke4 zi3-IL2-me zi3-KA zi3-KA-sze3 zi3-ni-si zi3-nun zi3-sig15 zi3-sze3 zi3-szim zi3-ta zi3-x zi3-x-IL2 zi3-x-x-esz3{ki} zi3(SZU) zi3(SZU)-IL2 zi3(TUG2) zi7 zi7-bi zi7-da zib zib-isz-ni-szu zigum zigum-ma zigum-mi zigum-x zikum zimbir zimbir(UD.KIB) zimbir{ki} zimbir{ki}-ke4 zimbir{ki}-ke4-ne zimbir{ki}-ra-ke4 zimbir{ki}-sze3 zimbir{ki}-ta zimbirx(UD.NUN.KIB) ziz2 ziz2-a ziz2-an ziz2-ba-na ziz2-bi ziz2-da ziz2-da-bi ziz2-ka ziz2-numun ziz2-numun-bi ziz2-numun-sze3 ziz2-sze3 ziz2-ta ziz2-us2-sa ziz2-x ...-zu zu ...-zu-... zu-... zu-...-sze3 ...-zu-{d}ur3-bar-tab zu-a zu-a-ti zu-ad-da-ni zu-al zu-ba-a zu-ba-ga zu-ba-ga-ta zu-ba-im-sza zu-ba-na-ku zu-ba-ta zu-ba-ti ...-zu-bi zu-BI-a zu-bu zu-bu-usz zu-da-tum zu-de3 zu-di-ga zu-e zu-ga zu-ga-a zu-ga-li zu-ga-li2 zu-ga-ni zu-ga-ra-ta zu-ga-ti zu-gi zu-gi-li-ta zu-gi-sze3 zu-gu-ku-um zu-gur8-am3 zu-ha-num2 zu-ha-ra zu-hu zu-hu-ti zu-hu-tum zu-hu-u-sza-me zu-hu-u4-lu zu-hu-uh2 zu-hu-uh3 zu-hu-ur5 zu-hu-ut zu-i3-li2 zu-ka zu-ke4 zu-ki-bi-x zu-ku-ku-um zu-ku-um zu-ku-um-ma zu-la zu-la-... zu-la-a zu-la-a-sze3 zu-la-la zu-la-lum zu-la-lum-e zu-la-lum-ma zu-la-lum-ma-ka zu-la-lum-ra zu-la-ti zu-la2-a zu-lam zu-li-nim-ma zu-lum zu-lum-bi zu-ma zu-ma-a zu-ma-ku-um zu-ma-ku-um-sze3 zu-ma-ti-a zu-mar zu-mu zu-mur7 zu-na-num2 ...-zu-ni zu-ni zu-ni-ni zu-PA ...-zu-ra zu-ri-im zu-ri2-im zu-ri2-um zu-ru-ki zu-ru-uh2 zu-szim ...-zu-ta zu-ta zu-ti-x zu-u2-... zu-u2-a zu-u2-gu zu-u2-gu-a zu-u2-nu-um zu-u2-zu zu-u2-zu-hi-ra zu-u3-ba zu-ud-du zu-ug2-zu-ug2 zu-ug2-zu-ug2-ta zu-um zu-um-ma zu-ur2-zu-ra zu-ur5 zu-usz zu-za zu-za-a zu-za-la2 zu-zi-ba-ad zu-zu zu-zu-a zu-zu-am3 zu-zu-dam zu-zu-ga-ta zu-zu-gu zu-zu-ma zu-zu-ma-ISZ zu-zu-mu-ta zu-zu-ra zu-zu-tum zu(BA) zu(KAR2) zu(SU) zu(SU)-ba-ga-ta ZU) ...-zu{ki}-sze3 zu2 zu2-ga-li zu2-ga-li-ta zu2-ga-li2-ta zu2-gag-za zu2-gal-lum zu2-gan-... zu2-geszimmar zu2-gu-a zu2-gu-la zu2-gul zu2-lum zu2-lum-bi zu2-lum-da zu2-lum-ma zu2-lum-ma-ka zu2-lum-sag-da zu2-lum-sze3 zu2-lum-ta zu2-pesz2 zu2-si zu2-si-im-ta-e3-a zu2-si-ka zu2-si-ke4 zu2-si-me zu2-si-sze3 zu2-si-ta zu2-si-x zu2-uh zu2-uh-AN zu2-uh-kam zu2-uh-sze3 zu2-ur2-ba-tu-um{ki}-me zu2-ur2-ba{ki} zu2-ur2-zu2-ur2 zubi zubi-bi zubi-ka zubi-ka-da zubi-sze3 zubi-ta zuh zuh-a zuh-a-asz zuh-a-ka zuh-a-ke4-esz2 zuh-a-sze3 zuh-a-zu zuh-zuh-gin7 ZUM zum ZUM-e2-lunga zum-ma-tum zum-ti-a-num2 zum-UD zum-zum zum-zum-a zum-zum-ke4 zum-zum-ta zum-zum{um} ZUM) zur 1/8(iku) 1/4(iku) 1/4(iku)-ta 1/3(asz) 1/3(asz@c) 1/3(asz@c){sza} 1/3(disz) 1/3(disz)-am3 1/3(disz)-e 1/3(disz)-kam 1/3(disz)-sza 1/3(disz)-sze3 1/3(disz)-ta 1/3(disz){sza-na} 1/3(disz){sza} 1/3(disz){sza}-ta 1/3(disz){sza}-ta-a-bi 1/3(disz@v) 1/3(disz@v){sza} 1/3(NINDA2x(SZE.1(ASZ))) 1/2(asz) 1/2(asz@c) 1/2(disz) 1/2(disz)-a-kam 1/2(disz)-al-la-x 1/2(disz)-am3 1/2(disz)-kam 1/2(disz)-kam(MASZ2) 1/2(disz)-sze3 1/2(disz)-ta 1/2(iku) 1/2(iku)-ta 1/2(iku@c) 2/3(asz) 2/3(disz) 2/3(disz)-am3 2/3(disz)-bi-sze3 2/3(disz)-kam 2/3(disz)-me 2/3(disz)-sze3 2/3(disz)-ta 2/3(disz){sza} 2/3(disz){sza}-ta 2/3(disz@v) 2/3(NINDA2x(SZE.2(ASZ))) 5/6(asz) 5/6(disz) 5/6(disz)-am3 5/6(disz)-bi 5/6(disz)-kam 5/6(disz){sza} 5/6(disz){sza}-bi 1(asz) 1(asz)-a 1(asz)-esz 1(asz)-esz-sze3 1(asz)-kam 1(asz)-sze3 1(asz)-ta 1(asz@45) 1(asz@45)-am3 1(asz@45)-kam 1(asz@45)-kam-asz 1(asz@45)-kam-asz-sze3 1(asz@45)-sze3 1(asz@45)-ta 1(asz@45)-x 1(asz@c) 1(asz@c)-am3 1(ban2) 1(ban2)-bi 1(ban2)-sze3 1(ban2)-ta 1(ban2@c) 1(barig) 1(barig)-am3 1(barig)-kam 1(barig)-sze3 1(barig)-ta 1(barig)-ta-am3 1(barig@c) 1(bur'u) 1(bur3) 1(bur3)-ta 1(disz) 1(disz)-... 1(disz)-a 1(disz)-a-asz 1(disz)-a-ba 1(disz)-a-bi 1(disz)-a-bi-im 1(disz)-a-bi-ta 1(disz)-a-gin7 1(disz)-a-kam 1(disz)-a-ni 1(disz)-a-sze3 1(disz)-a-ta 1(disz)-a-x 1(disz)-am3 1(disz)-am3-sze3 1(disz)-am6 1(disz)-asz 1(disz)-asz-sze3 1(disz)-ba 1(disz)-bi 1(disz)-da 1(disz)-da-ta 1(disz)-e 1(disz)-gal2 1(disz)-gin7 1(disz)-gin7-na-am3 1(disz)-gu2 1(disz)-ka 1(disz)-ka-bi-im 1(disz)-kalam-ma 1(disz)-kam 1(disz)-kam-asz 1(disz)-kam-ka-sze3 1(disz)-kam-ma 1(disz)-kam-ma-asz 1(disz)-kam-sze3 1(disz)-ma-kam 1(disz)-me 1(disz)-ni 1(disz)-sze3 1(disz)-ta 1(disz)-ta-am3 1(disz)-x 1(esze3) 1(esze3)-ta 1(gesz'u) 1(gesz'u)-da 1(gesz'u)-i3-li2 1(gesz'u)-kam 1(gesz'u@c) 1(gesz2) 1(gesz2)-a-kam 1(gesz2)-am3 1(gesz2)-da 1(gesz2)-da-bi 1(gesz2)-da-ka 1(gesz2)-da-sze3 1(gesz2)-gal2 1(gesz2)-gal2-bi 1(gesz2)-kam 1(gesz2)-me 1(gesz2)-sze3 1(gesz2)-ta 1(gesz2@c) 1(iku) 1(iku)-a 1(iku)-ta 1(iku@c) 1(szar'u) 1(szar2) 1(szar2)-kam 1(szar2@c) 1(szargal) 1(szargal){gal} 1(u) 1(u)-5(disz)-sze3 1(u)-a 1(u)-a-kam 1(u)-am 1(u)-am3 1(u)-ba 1(u)-bi 1(u)-bi-me-e 1(u)-gal2 1(u)-gal2-bi 1(u)-kam 1(u)-kam-am3 1(u)-kam-asz 1(u)-kam-ka 1(u)-kam-ma 1(u)-kam-ma-ka 1(u)-ke4-ne-ta 1(u)-la2 1(u)-me 1(u)-sze3 1(u)-sze3(SZU) 1(u)-ta 1(u)-ta-am3 1(u)-ta-bi 1(u)-ta-sze3 1(u@c) 2(asz) 2(asz)-a 2(asz)-kam 2(asz)-sze3 2(asz)-ta 2(asz@45) 2(asz@45)-esz3 2(asz@45)-kam 2(asz@45)-kam-asz 2(asz@45)-kam-sze3 2(asz@45)-sze3 2(asz@c) 2(asz@c)-am3 2(asz@c)-sze3 2(asz2) 2(ban2) 2(ban2)-bi 2(ban2)-kam 2(ban2)-ta 2(ban2)-ta-bi 2(ban2@c) 2(barig) 2(barig)-am3 2(barig)-kam 2(barig)-ta 2(barig@c) 2(bur'u) 2(bur3) 2(bur3)-ta 2(disz) 2(disz)-... 2(disz)-a 2(disz)-a-ba 2(disz)-a-ba-x 2(disz)-a-bi 2(disz)-a-bi-ta 2(disz)-a-ka-ma-asz 2(disz)-a-kam 2(disz)-a-ne-ne 2(disz)-a-sze3 2(disz)-am3 2(disz)-asz 2(disz)-bi 2(disz)-bi-ba-asz 2(disz)-e 2(disz)-gal2 2(disz)-gal2-bi 2(disz)-ka 2(disz)-kam 2(disz)-kam-a 2(disz)-kam-asz 2(disz)-kam-ka 2(disz)-kam-ka-ta 2(disz)-kam-ma 2(disz)-kam-ma-asz 2(disz)-kam-ma-asz2 2(disz)-kam-ma-ka 2(disz)-kam-ma-sze3 2(disz)-kam-sze3 2(disz)-kam-x 2(disz)-kam(MASZ2) 2(disz)-na 2(disz)-na-ne-ne-sze3 2(disz)-sze3 2(disz)-sze3-am3 2(disz)-ta 2(disz)-ta-am3 2(disz)-ta-bi 2(disz)-ta-sze3 2(disz)-x 2(disz)(A) 2(disz@v) 2(esze3) 2(esze3)-ta 2(gesz'u) 2(gesz'u)-am3 2(gesz'u)-kam 2(gesz'u@c) 2(gesz2) 2(gesz2)-am3 2(gesz2)-kam 2(gesz2)-sze3 2(gesz2)-ta 2(gesz2@c) 2(iku) 2(iku)-ta 2(szar'u) 2(szar2) 2(szargal) 2(szargal){gal} 2(u) 2(u)-a 2(u)-am3 2(u)-ba 2(u)-bi 2(u)-da 2(u)-gal2 2(u)-gur 2(u)-kam 2(u)-kam-ka 2(u)-kam-ma 2(u)-me-esz2 2(u)-sze3 2(u)-ta 2(u)-ta-am3 2(u@c) 3(asz) 3(asz)-kam 3(asz)-ta 3(asz@45) 3(asz@45)-a-ne-ne 3(asz@45)-kam 3(asz@45)-kam-asz 3(asz@45)-sze3 3(asz@c) 3(asz@c)-kam 3(ban2) 3(ban2)-bi 3(ban2)-ta 3(ban2)-ta-am3 3(ban2@c) 3(barig) 3(barig)-am3 3(barig)-kam 3(barig)-ta 3(bur'u) 3(bur3) 3(disz) 3(disz)-... 3(disz)-a 3(disz)-a-ba 3(disz)-a-ba-bi-sze3 3(disz)-a-ba-me 3(disz)-a-ba-sze3 3(disz)-a-bi 3(disz)-a-bi-sze3 3(disz)-a-kam 3(disz)-a-ne-ne 3(disz)-a-sze3 3(disz)-am3 3(disz)-asz 3(disz)-asz-kam-asz 3(disz)-ba 3(disz)-ba-kam 3(disz)-bi 3(disz)-da 3(disz)-e 3(disz)-gal 3(disz)-gal2 3(disz)-gal2-am3 3(disz)-gal2-bi 3(disz)-gal2-bi-da 3(disz)-gal2-bi-im 3(disz)-gal2-bi-kam-asz 3(disz)-gal2-kam 3(disz)-gal2-sze3 3(disz)-gal2-ta 3(disz)-ka 3(disz)-kam 3(disz)-kam-a-kam 3(disz)-kam-asz 3(disz)-kam-asz2 3(disz)-kam-ka 3(disz)-kam-ma 3(disz)-kam-ma-asz 3(disz)-kam-ma-bi-sze3 3(disz)-kam-ma-ka 3(disz)-kam-sze3 3(disz)-kam-ta 3(disz)-kam-us2 3(disz)-ma-asz 3(disz)-me 3(disz)-sze3 3(disz)-ta 3(disz)-ta-am3 3(disz)-ta-bi 3(disz)-tab-ba 3(disz)-x 3(disz)-x-ta 3(gesz'u) 3(gesz'u)-kam 3(gesz2) 3(gesz2)-am3 3(gesz2)-kam 3(gesz2)-sze3 3(gesz2)-ta 3(gesz2@c) 3(iku) 3(iku)-ta 3(iku@c) 3(szar'u) 3(szar2) 3(szargal) 3(szargal){gal} 3(u) 3(u)-a 3(u)-a-kam 3(u)-am 3(u)-am3 3(u)-gal2-bi 3(u)-gur 3(u)-gur-kam 3(u)-kam 3(u)-kam-asz 3(u)-sze3 3(u)-ta 3(u)-ta-am3 3(u)-x 3(u@c) 4(asz) 4(asz)-ta 4(asz@45) 4(asz@45)-kam 4(asz@c) 4(ban2) 4(ban2)-am3 4(ban2)-am6 4(ban2)-bi 4(ban2)-kam 4(ban2)-ta 4(ban2)-ta-am3 4(barig) 4(barig)-kam 4(barig)-ta 4(bur'u) 4(bur3) 4(disz) 4(disz)-a 4(disz)-a-kam 4(disz)-a-sze3 4(disz)-am3 4(disz)-am6 4(disz)-ba 4(disz)-ba-ke4 4(disz)-ba-sze3 4(disz)-bi 4(disz)-bi-sze3 4(disz)-e 4(disz)-gal2 4(disz)-gal2-am3 4(disz)-gal2-bi 4(disz)-gal2-me 4(disz)-gal2-sze3 4(disz)-gal2-ta 4(disz)-ka-am4 4(disz)-kam 4(disz)-kam-ka 4(disz)-kam-ma 4(disz)-kam-ma-bi 4(disz)-kam-ma-ka 4(disz)-kam-sze3 4(disz)-kam-us2 4(disz)-kam(ESZ) 4(disz)-ne-ne 4(disz)-sze3 4(disz)-ta 4(disz@v) 4(gan2) 4(gesz'u) 4(gesz2) 4(gesz2)-kam 4(gesz2)-sze3 4(gesz2)-ta 4(gesz2@c) 4(iku) 4(iku)-ta 4(szar'u) 4(szar2) 4(szargal) 4(szargal){gal} 4(u) 4(u)-am 4(u)-am3 4(u)-ba 4(u)-kam 4(u)-me 4(u)-na 4(u)-sze3 4(u)-ta 4(u@c) 5(asz) 5(asz)-ka 5(asz)-ta 5(asz@45) 5(asz@45)-kam 5(asz@c) 5(ban2) 5(ban2)-kam 5(ban2)-ta 5(bur'u) 5(bur3) 5(disz) 5(disz)-a 5(disz)-a-kam 5(disz)-am3 5(disz)-ba 5(disz)-bi 5(disz)-gal2 5(disz)-gal2-bi 5(disz)-gal2-ta 5(disz)-ka 5(disz)-ka-ka 5(disz)-ka-ni 5(disz)-kam 5(disz)-kam-a 5(disz)-kam-ka 5(disz)-kam-ma 5(disz)-kam-ma-bi-sze3 5(disz)-kam(HI) 5(disz)-kam{am3} 5(disz)-sze3 5(disz)-sze3(KU) 5(disz)-ta 5(disz)-ta-a 5(disz)-x 5(gesz'u) 5(gesz2) 5(gesz2)-am3 5(gesz2)-kam 5(gesz2)-sze3 5(gesz2@c) 5(gin2) 5(iku) 5(iku)-sze3 5(iku)-ta 5(iku@c) 5(sila3) 5(szar'u) 5(szar2) 5(szargal) 5(szargal){gal} 5(u) 5(u)-am3 5(u)-kam 5(u)-sze3 5(u)-ta 5(u@c) 6(asz) 6(asz)-am3 6(asz@45) 6(asz@45)-kam 6(asz@c) 6(bur3) 6(disz) 6(disz)-a 6(disz)-a-kam 6(disz)-am3 6(disz)-am3-ka 6(disz)-ba 6(disz)-bi-im 6(disz)-gal2 6(disz)-gal2-bi 6(disz)-gal2-sze3 6(disz)-gal2-ta 6(disz)-kam 6(disz)-kam-asz 6(disz)-ke4 6(disz)-ma 6(disz)-sze3 6(disz)-sze3-ta 6(disz)-ta 6(gesz) 6(gesz2) 6(gesz2)-a-kam 6(gesz2)-kam 6(gesz2@c) 6(szar2) 7(asz) 7(asz)-ta 7(asz@45) 7(asz@45)-kam 7(asz@c) 7(bur3) 7(disz) 7(disz)-a 7(disz)-a-kam 7(disz)-am3 7(disz)-ba 7(disz)-bi 7(disz)-bi-im 7(disz)-gal2 7(disz)-kam 7(disz)-kam-ma 7(disz)-na 7(disz)-sze3 7(disz)-ta 7(disz)-ta-sze3 7(disz@v) 7(gesz2) 7(gesz2)-kam 7(gesz2)-ta 7(gesz2@c) 7(szar2) 8(asz) 8(asz@45) 8(asz@45)-kam 8(asz@c) 8(bur3) 8(disz) 8(disz)-a 8(disz)-a-kam 8(disz)-a-ni-ne-ne 8(disz)-a-sze3 8(disz)-am3 8(disz)-gal2 8(disz)-kam 8(disz)-kam-ma 8(disz)-la2 8(disz)-sze3 8(disz)-ta 8(disz@v) 8(gesz2) 8(gesz2)-am3 8(gesz2)-kam 8(gesz2)-sze3 8(gesz2)-ta 8(gesz2@c) 8(szar2) 9(asz) 9(asz@45) 9(asz@45)-kam 9(asz@c) 9(bur3) 9(disz) 9(disz)-a-am3 9(disz)-am3 9(disz)-gal2 9(disz)-kam 9(disz)-kam-asz 9(disz)-kam-ma-asz 9(disz)-kam-ma(UR)-asz 9(disz)-sze3 9(disz)-ta 9(disz@v) 9(gesz2) 9(gesz2)-kam 9(gesz2)-sze3 9(gesz2@c) 9(szar2) 9(szargal) 9(szargal){gal}

Accessing the Linux File System on Windows 11 with WSL2.en.srt

00:00:00,840 --> 00:00:05,040 hi I'm Andrew in my previous video I showed you how you can install Ubuntu on Windows 11 fast but sometimes you have to access your Linux file system from Windows 11 and in this video I'm going to show you exactly that if you like my videos and you want to see more content please subscribe to my channel so let's begin so right now we are on on the C drive yes so and of course we can go to users to my user and we can get the files or program files Etc yes so from from Ubuntu 2 to the Windows operating system but how to do that back yeah so for example how to access my Linux file system on Windows machine so let's see that of course I do CD that and I do LS so this is my Linux file system and what I wanted to do first of all I'm going to sudo minus I mode why because sometimes we are sometimes we are not have right permissions to create some files or create some folders and just to mitigate it I just execute the uh everything in sudo mode so I can what I can do now I can do for example I I will create a directory CD LS okay dear I want to create it here uh in in the root yeah so mcadier and then I say demo LS so this is my demo folder where it is it's over here yeah so virally not visible but okay so this is the demo we can go to this particular folder LS so the folder is completely empty and we can create a file over there so to do that we do Echo and I say for example like created created Ubuntu yeah let's be precise Ubuntu credit on Ubuntu and then I send this to my file for example demo dot txt so what I'm what I'm doing well with this command I'm just creating a file demon txt and I put the created on Ubuntu as the content of this file okay so my file is created so if I do cat for example and then a demo txt I will be able to see created on Ubuntu so I'm just the CT command is just to show the content of the file on Linux create it on Ubuntu this is my content of the demo txc file okay but this is Linux yeah so it means that the files has some specific permissions so if I do LS minus L for example I can see that uh the only owner of this file had read write permissions yeah so everyone else other users has only the read write so let's change that because otherwise we will not be able to write this file on windows so to change that I'm execute the command change mode and then I say that I want to change some attributes for the other users so oh it means that other users equals RV so we want to read and write yeah so and what we want to read and write of course the file demo txt I'm entered and then I do again LS minus L just to see and now you see the other users also have permissions to write not only the owner of the file but also the other users okay this is exactly what I wanted to do so there are two options how we can reach those Linux files on Windows the first option is to use Windows File Explorer it's the easiest one in our case so I'm as you can see immediately when we install the Linux we see the Linux folder here immediately on our Windows File Explorer yeah so I click on Linux I you see the distribution yeah so because you have you you might have multiple distribution installed if you are not limited to only one distribution so I open it as you can see this is the operating system of my Linux yeah so with the demo folder that I created if I go to demo I see the demo txt file yeah so which is the text document and if I open this file I can see create it on Ubuntu amazing yeah so and what I can do now I can say updated for example yeah updated updated on Windows Windows not just Windows Windows 11. yeah so okay so that's it I say file save I close this file again I'm open it again on Windows just to show you that it was really updated yeah so and right now I'll return back to my terminal to my Linux and I say uh cat command again yeah so where is my cat command demo txt so I want to see the content of the demo txt file and surprise surprise we see updated on Windows 11. the second option how you can reach those files from the windows terminal as you can see we have two tabs open here so the first one is the windows Powershell and the second one is Ubuntu yeah so here is my windows here is my Ubuntu I can go to my windows and to be able to um open because because I can't say for example CD Linux yeah so because there is no Linux uh just the the windows the Windows File Explorer just simplify things for you so to be able to open your location we need to go to some specific Place yeah and specific place it's Microsoft dot Powershell dot core backslash file system two columns two slashes WSL dot localhost slash Ubuntu so right now so this this is location of my Linux files yeah and then we say what distribution we want to use in my case it's ubuntu-2204 if I'm not mistaken I press enter okay so we are there and if we do LS we see the file system from the Linux yeah and as you can see my demo folder is over here so I can do CD demo LS and I'm see the demo of txt file which is also here yeah so and then what I can do also I can see the content of this file cat demo txt and again uh this is the content of this file and of course what I can also do I can update this file from terminal saying that I want to for example update uh update in terminal hundred and terminal and again I send it to mydemo.txt file enter so right now if I look at demo txt I have created on Ubuntu updated on Windows 11 and then updated in terminal so if I return back to Linux I do the same command cat demo and again I see that it's updated in terminal as well as Windows 11. so that's actually it thank you very much for your attention thank you very much for your time and see you in my next videos bye

AFRICA IS THE PROMISED LAND-Attn!Black Christian,Black Jews,Hebrew Israelites,Bantu Israelites.en.srt

00:00:00,160 --> 00:00:03,520 you are going to be blown away if you were blown away by the first video you're gonna be blown away with this one [Music] africa is the promised land part two first i want to go over some of the things from the first video just to make sure everything was clear because i watched it back myself and it's like there's one or two things that i could have explained in a little bit more detail [Music] so i want to start there then i want to go into a couple of the comments the comments were amazing y'all thank you so much for sharing information knowledge praises to the most high every every everything 90 positive and positive doesn't mean that you agree with me positive is just giving yourself in the comments negative is some of you negative trolls out there like really it's just not necessary we'll get into y'all as well afterwards but so i just want to go over the comments because some of the comments actually will help everybody um and make sure you comment on this video so i know where you stand because the thing is i have no idea if some of the stuff that i'm telling you y'all know it already y'all don't want to know it um i'm here to serve you and thank you for subbing thank you for subscribing we're building a really nice community here of like-minded people you guys know that this channel is all about redefining the black experience and uniting the african diaspora and let me reiterate i did not want to do this video if it was up to me you think i want to talk to y'all about religion and spirituality i do not like drama i do not like confrontation i like to mind my business i don't talk religion and politics in public but i was called to do it and i did it and i'm glad i did because i see brothers and sisters on the continent as well as in the diaspora that it really helped and that's why i'm doing this so um i i can take i can take all the heat i'm ready just make sure you're ready too but the main purpose of doing a part two is because i have more information to share with you because it's almost like pieces of a puzzle right so if you get one piece and two pieces you still might not be able to see the full picture so i want you to get as much understanding at least as i have and then hopefully i'm pointing you to people that can give you even more understanding that i have right so for all of you guys first and foremost who didn't watch the full video from beginning to end part one i suggest you pause this video go do that and then come back here um for those of you who watched the first video but then didn't watch elder robert headley's youtube videos please go back and watch all of his videos there's dozens might take you a little while but then come back so you have a better understanding but i wanted to make sure i revealed another huge source that helped me in this awakening and the reason why i really want to reveal it um and maybe i should have done it before i did the last video because i actually found her first before i found robert headley so for those who don't know my spiritual journey at first living my life i was a christian never really saw myself as religious but i was spiritual and when i say that that means i wasn't like tied to a church i didn't grow up in a church but i was very spiritual i knew there was a god i knew how knew how to talk to him always felt the presence and always felt a deeper understanding so start there and a couple people were asking me do i believe in jesus yes i do i don't call him jesus anymore but um we can get into that in a different video so you know obviously there are different people who do don't believe in jesus and whatever but before i even get into any of this let me clear up one thing the reason why in the title of this video it says black christians black jews hebrew israelites bantu israelites or whether you want to call bantu and i should add guligichi and all of us the only reason i didn't put nation of islam in there i haven't studied islam enough to know if this is for you so if you're here hi but the main thing i want everyone to know we are all brothers and sisters we should all love each other and show love to each other even in our differences and we're still family and we need to not be so at odds with each other and at odds with our oppressor and our colonizer we should only have energy to fight oppression and not fight each other so even if you say yahweh and i say even if you say god and i say tata nazambe want you guys to all know you're praying to the same father do you know that because i really don't think you know that because i didn't know that until i started this journey for the past couple years and doing the research and understanding history and understanding religions and where they came from and who each religion is really speaking to and that's when i had i was like huh they're all kind of the same just a slight different interpretation and then that helps you see which one makes more sense to you and which one doesn't and that's when i started leaving christianity because it didn't make sense to me especially this is not to disrespect anyone this is just conversation and dialogue we're having and i hope you know my my heart is pure this is nothing but love i was a christian most of my life so i'm not looking down on christians at all but the reason why i was able to open my eyes out of christianity is because if you believe in jesus why don't you do what jesus did so if jesus was was there and telling you to do this why don't you just do that and that shows you your reverence to him why create something new in order to honor him that doesn't make sense he he was there to tell you how to obey our father and how to interpret the law that our father bestowed upon us so why don't we just follow that law and do what jesus did for example big eye opener when i realized that the last supper is passover so jesus knew he was about to die but he had to obey his father so much he had to sit down for for passover that's the last supper so why [Music] don't christians celebrate passover you create a whole new holiday that doesn't exist and call it easter in order to honor the man that was trying to tell you to keep passover so that so you know i'm saying and it will sound condescending if i keep on going to all the different things but i was just like okay well what am i doing christianity isn't for me and then it was hebrew israelites and um in hebrew israelites you realize that oh wait this is a history book this is a family tree this is a bloodline and that's where that understanding and awakening came that it's like okay a bloodline and um i always knew that the bible was black people that was just facts in in my house my grandmother love her lovina fuller love you love you love you but she had a white jesus up on her blonde jesus i knew he was a lie and we're going to do a whole another video on that let's get into some of the comments okay so i mentioned there's a couple of brothers this is there's probably about like five ten percent that we're saying wrong cis promise sign this america but to be honest none of you gave me any evidence not that it's you know easy to give evidence in like three lines in a comment section but still i mean someone said there's giants in um america so therefore it's a promised land there was giants in africa too so um i even put up this map right here this map shows even pictures of the colonizer and you're just depicting the continent and you can see the giants and all the different things that they saw there at that time um what else did i see a lot of i saw um some of you some of you were so aware of this information someone said duh duh duh okay i didn't know this stuff so and even one brother said we've known this for hundreds of years i said bro for hundreds of years really take a look at the comment section now not all your brothers and sisters know this information so a lot of you you know we're thankful thankful to the most high for allowing me to share this information allowing me to share what i've found from other brothers and sisters like elder robert headley i mentioned in my last video you guys need to follow anub of the path to return queen and go in the second for amazing information but yes so those are the two sources but i really want to get into the third source and this third source she's amazing y'all um i believe she's somewhere on the continent her name is johnny john and i'll i'll put up her her videos in a second but to give context so i'm not really gonna go so i'm not gonna go into the maps i know everyone wants to see the maps because everyone wants to see receipts elder robert headley has the maps on luck and i believe everything he says so there's only one thing to be completely transparent that i'm not sure if i believe just yet but if i would take my advice or his advice i'd probably take his advice because he's well more versed in this but my spirit isn't convinced about one thing and he has a very amazing revelation to show how shem is on the continent um but by putting shem on the continent i believe and i could be saying this wrong he is putting ham off the continent i need to watch those videos more and then i have to do other research to see so that's the only thing that i personally wouldn't reiterate because i myself don't know it to be true i know you guys are going to ask me in the comments what do i think then well i don't want to make this video too long so i really don't add this but you know let me just tell you i believe ham shem and japeth are on the african continent why because this is an african story the bible is an african story a bantu story um johnny john who i'm gonna get into a little bit further in this video she has an amazing video about africa was earth and like almost known as earth and symbolizes earth at a certain point in time so i think in translation it gets lost when people are like this is a story about the earth they think that it has to encompass every single continent therefore they have to define the bloodline as multiple continents no at a point in time earth was referred to as africa and people were referred to as bantu so i think that's where the misunderstanding lies in interpretation this is another thing that came up in the comments great great questions in the comments and um someone was saying there's a bethlehem everywhere there's a bethlehem in ethiopia but i said bethlehem was in namibia and there is bethlehem in london and all sorts of things so like really really square really square houses so what i'm gonna say is really yes because that's why i'm so grateful for what elder or robert headley is doing is because he's he's showing the biblical evidence why this is next to this why this is next to this and this traveled here and traveled this direction this work to find the biblical locations he's not just picking one of the bethlehem's and saying yes tell me in the comments you don't want to hear me talk for more than 30 minutes so i keep it short and sweet that's why you can go watch all like the jordan rivers the red sea all of those stuff he will cover cool so then i can move on to show you some different people and um thank you for all the people that i follow in the comments like elder robert headley that um watch the video thank you for watching go black to africa thanks for watching and everyone else i really appreciated every single comment every single comment except for the guy that told me that i wasn't black because i had some chinese synthetic in my hair and for you sir i just want to let you know only my father and my man can tell me what to put in this head okay okay all right you will see a lot more of that chinese synthetic hair because this is the thing y'all no one puts me in a box i know very much who i am i love myself i love my melon and i love my naps i love everything about myself but if i want to put something in my hair i'm going to put something in my hair if i want to put makeup on if i want to wear gucci on louis vuitton that doesn't change this that doesn't change this that just doesn't change this don't be shallow don't judge someone just by what they look like and what they wear you might miss your blessing if you think that if you think consciousness if you think your brother and sister can only come in its most natural form i just don't believe that i think certain things can lead to certain things so people who can walk around more in their natural state and things like that that is you can even think that's the most beautiful i get that but whether today i look like this or tomorrow i look like whatever trust me i'm spitting that knowledge so okay and there's a video i want to do same thing i'm just like why am i cause in trouble why am i causing trouble that's not my intent but i realized there's certain things that need to be said and hopefully i have the maybe i'm affable that maybe i can get away with saying it and people can still hear me but there are certain things that i kind of need to scold some of y'all because the conscious community i've noticed certain trends that i do not like and there's certain trends that are holding us back i think as a people because one and i noticed in some of the comments some conscious people some of us are so consumed with proving everything that we know we're condescending we're negative like calling names and all sorts of things and it's like how is someone really gonna listen to you if you're attacking them and like i get it like you get so enraged by like people either spreading false things or people not like when that you get angry but like that ain't gonna serve nobody number one and then two the judgment you righteous judgmental sobs yeah i said sobs okay because and you're my hypocrite because i'm telling y'all not to call people names that i'm calling you a name but the righteous judgment i can't i can't with y'all because this is the thing some of y'all are so consumed with proving all you know you forget the point of waking up our brothers and sisters is comprehension someone at any awareness level needs to be able to understand what you're saying for you to actually be helping them so some of y'all in the comments were like oh well yeah she knows what she's saying but because she said this word then she don't know ish and blah blah blah like just because i called africa africa yes i know africa that is not its original name like please do not underestimate what i know i know a lot more than i'll ever let this platform know i know that's what that's one thing like let's get this clear there's a lot of things i know that i will never speak on but i wanted i want people to understand where the promised land is so for example people are like sis israel is northeast africa yes i know israel up there in the levant sits on the african tectonic plates i know that middle east was a name that was just created i know all that stuff but that's irrelevant to my video because regardless whether israel is northeast africa or not that's still not where the promised land is you feel me so there's lots of stuff that i didn't mention one great one that um someone a couple people brought up in the comment is the way the now flows is also why it says up out of egypt so that was a great point that i knew but i forgot to mention so thank you let's get back to the reason why we're here the piece of the puzzle so i don't know if i'm the best person to explain this but i'm going to try and um if not then hopefully you can get it at either one of the sources but the overall encompassing thing that i've learned in this awakening is the most simplified way for me to explain it is as i was digging for the truth and praying and aligning and found hebrew israelites and then i dug more and i found bantu israelites and then i found bantu the easiest way to explain hebrew and judaism was designed to mimic bantu culture so for a bantu to say they are hebrew or a jew is pointless because bantu traditions and cultures are what people came and saw and stole so we must go back to the source not to the middle so i want you to understand that when you go to all the sources that i'm sending you like elder robert headley um queen and gone ii and johnny john because if you just watch a video in the middle you might get confused and miss the bigger picture so elder robert headley says you shouldn't call yourself a jew or hebrew i personally i understand why a lot of us do because there was centuries that only we were called that right but the key thing is you want to go back to the origin and go back to the source and before those times when we were labeled things like jews and hebrews and israelites what were we called before that we were called bantu and more specifically whatever tribe we came from so ebu and here's a list of all you know the bantu tribes and when you go look at those ancient traditions that predate anything like judaism they were doing the key things and praying to our father and keeping the law and that's why it's getting so confused in our awakening because we're we're latching on to cultures that are not our own so the people now who are dominating in the space of judaism and things like that that is mixed with culture that is not ours that is polish culture that is yiddish that is that that is not what your forefathers did right so don't go back to the middle in the awakening go back to the beginning in the beginning was you and your forefathers but it is african culture in the awakening we're learning that this is the whole bible was an african story that was stolen and taken outside of africa and then sold back to us centuries later as if it wasn't our own and so so that's kind of the the biggest piece of the puzzle that helps all of these other pieces that we're getting all make sense but what no one talks about is bantu languages and african languages and so we'll get into that in a second because in translation that's where everything gets lost so whenever you want to go back to the source you want to go back to what was the original original what was the original name of our father what was the original name of jesus what was the original right and sometimes it's in a language that you can't understand so instead of translating it through all sorts of different languages especially languages that are gentile languages that are actually all the negative people in the book you're going to use their languages to translate you're going to trust them to translate so from the romans to the greeks to try to get like straight to america aramaic right and my boyfriend is the one who alerted me to that years ago and was just like you know we need to get more of the original bible um so i say this to say someone asked a really great question because they they actually went and watched elder robert hadley's videos and they still were very confused with one thing she was like who is so nini na nini so that's god and this is the thing that when i said earlier jews christians this and this we're all saying praying to the father we're praying to the same father but it's just different religious translations so i don't want you all to think especially black christians because i'm on a stereotype right now y'all you all tend to be someone the most judgmental and because christianity itself christianity was designed to stop you from critical thinking christianity was designed that anything that we don't say do is demonic or satan so therefore things that you probably should be doing like not worshiping on sunday you shouldn't be doing that that's making you worship the sun sun god without really realizing and worshiping things sun god but that's a whole nother thing but some of the things that you should be doing you're going to think are demonic and satan because that's that's how they keep us mentally enslaved that's how they've tricked us for so long and christianity is actually one of the biggest tricks um so so i i the only reason why i say this because i don't want some of y'all that are coming from different religions going to people like elder roberts have this page without the full picture and thinking that he's doing something that is blasphemy right because he's praying to the same father you are he's just using a more original name than you are he's using the name when you're using what they have told you his name is does that make sense i know it's a lot i know it's a lot but so this source is going to get into where sunninini comes from and you are going to be blown away if you were blown away by the first video you're going to be blown away with this one because this actually is what led me to find elder robert headley and find the maps and find all the different evidence to this main thing that there was bantu scrolls that they came and you have to remember at this point in time way way back when their lands were barren and poor and they were somewhat in the dark ages and africa was thriving kingdoms the richest people on earth and so they come to this land and they're trying to figure out these african people and these tribes and they're asking them all sorts of questions they're coming as friends and they're learning about our religion or our spirituality and then they take our spirituality and they take our scrolls tweak them and sell it back to us and so i'm i admit i'm transparent the bantu scrolls no one that i've been able to find has a copy of the bantu scrolls they have the copy they will be revealed in a certain point in time but that you have to take my word on or disregard can be irrelevant because i have no proof and i'll be straight up i have no proof there are people that i trust that say that they're bantu scrolls but that is just to help you understand that this is an african story this is going to be further proof of that point in terms of nene so you guys know like yahweh and where yahweh comes from the tetragrammaton so these symbols right here are where basically the original name of our creator our father right and so it had been translated by them as y h w h so that's where some people say yahweh so that's even more like hebrew israelites will say yahweh and different people disney cool that's hebrew translated yahweh look how similar this is to this this that you're looking at is hebrew this that you're looking at is bantu language it is one of the bantu language is isukosa this in isukosa is nini and nini means i am that i am goosebumps right i know you guys have heard that translation for our father's name before i am that i am i'm getting chills nene so now that this is being revealed to us that some of these things that we know to be true as no to a factual note to be the root are actually still in a bantu language are still translated directly in a bantu language they're saying oh it's probably because africans came and took our story and are taking our traditions in our languages well our ancestors and our our forefathers and and people on the continent saying they've been keeping these traditions and these laws and these things well before they had been talking about this stuff so let me ask you one thing what do you believe do you believe that bantu people way back when went and found this jewish tradition and mimicked their stuff out of hebrew or hebrew came to africa like everyone else at that time and took everything they saw and mimicked it like like they still do we still have the sauce we still have the juice no matter how broken we are no matter how lost we are we still are the source so so so just in that logic which do you believe what came first what predated first it is proven life started on the continent people don't even realize you couldn't even look at google on how many years centuries if not thousands of years black melanated people existed before there's anyone else so that's a whole other thing but like we are the beginning and the end this is actually what woke me up and this is one thing in christianity my spirit never never took to it i never believed there's one thing that never sat right with me and it was when jesus was being crucified and they say what he said on that cross i'm like no it doesn't make sense doesn't make sense do y'all know what i'm talking about so they say he said when he was on the cross father father why have you forsaken me no that does not make sense this man spent his whole life obedient to the father you're telling me at his left i knew he was gonna be slain and went into it willingly because that was what his father wanted and in the last second he's then going to doubt the father not my jesus [Music] and but i didn't know what to do i just didn't believe it but i didn't have any evidence i didn't know where to look and this and this and this and in comes johnny john to clear up this misunderstanding the literal words that jesus said ellie so this is what they translate as father you have for forsaken me watch this when you go into current isukosa current current bantu language a language that is spoken still on the continent from time began to now izukosa same tribe nelson mandela is a costa southern africa region but we'll get into that later go into google translate [Music] a llama [Music] that's when those are the the words one of the final ones that he said on the cross before he gave up the ghost or gave up his spirit okay some people say before he died right so those are very powerful a bunch of words okay he meant i mean i've covered them many times in my other videos so you can actually see that this meant this this is for sabbath keepers that's all he was saying over there y'all aren't gonna make me cry again i ain't going out like that but i'm like i'm getting emotional because it translates in an african language it translates today as this this is for the sabbath keepers now you tell me what makes more sense this is the craziest thing i had to come and interrupt this because i told you to go into google you could go to codes of translation into english and get this this this is for the sabbath keepers or literally it says this this is for the assembly of the sabbath wrong i did this about three months ago and it came up correctly do you know today when i went to record it to put in this video for y'all do you know what google translate translates on as from kosa to english this is for the devils i am not lying y'all if i didn't see it myself with my own eyes i would not believe it that's why we have to be very careful on who we trust to translate for us because three months ago it was the correct translation now probably too many of our brothers and sisters are googling it they caught on to the algorithm and someone has tweaked it in the back end let me tell y'all that's why we need to connect with the continent we need to connect with our brothers and sisters we need to connect with people who can tell us what these translations are people we trust because trust and believe if you go into a kosa to english dictionary or you speak to someone on the continent i bet you sabatoni does not mean devils like google is trying to tell us today tricky tricky tricky tricky tricky wild now you tell me what makes more sense they sang father why have you you are without forsaking me or this is for the sabbath keepers and the reason why it's this is for the sabbath heather is because those who know that know that know that we are supposed to be keeping the law our forefathers were disobedient deuteronomy 28 it says if you're obedient you'll get these blessings if you're disobedient you'll get these curses and everyone's clear that we got these curses everyone's clear that we got these curses because we're just obedient and we're worshiping other gods and we're worshiping golden calves and all sorts who loves gold the teeth the ear everything okay a disobedient set of people and so we need to be obedient to the law and christianity comes around and confuses us because the new testament comes around and people try to say and i i all to this day you need to show me in this comment section because all of y'all who think that the new testament and jesus came to say that the law is done away with where does it say that where because the only scripture that you guys could be talking about is this one right here just don't take in what they tell you because they translated this this says i am here to uphold the law and everything jesus did was showing you how to keep the law correctly so y'all who think that he died on the cross to do away with all our sins so we can just sin i've never i've never understood that i'm not so that's the second thing in christianity that i just never like no don't make sense so we can just be reckless even we all catholics that you can just repent and it's all good that don't make sense no you need to walk good live good blah blah to get the blessings doesn't mean you're a horrible person if you sin doesn't mean you're a horrible person if you sin but like really and truly how does that make sense that oh jesus died for us so we can do whatever we want no to keep the law and one of the biggest things that our father wants us to keep our sabbaths whether it's the weekly sabbath or whether it's the high holy holidays like passover like last supper that jesus kept even though he knew he was going to be killed so we have to keep the sabbath y'all and to be honest with you that's the only reason why i've had this level of awakening once i started keeping the sabbath and i'm not even necessarily keeping it correctly because we're supposed to be keeping it under the calendar of who we are we are african we should be keeping it to a bantu calendar not to it's western and i believe elder robert headley has a calendar up um i'm not the person to tell you if it's accurate or not i assume it's accurate i'm not going to get into how to keep the law um but we need to be keeping the law and that's the way to be obedient and we need to call our father by his correct name there's power in the name that's why they made sure they changed it they made sure we're calling the wrong name and so just like your mother or father when you're in a store you can shout let's say if my mother's name is me i was gonna say my mother's name is mary what a name uh no let's say my my mother's name is hmm that's an african name adinka let's say my mother's name is adinka um if i yell out sally in the store she might not hear me she might not know i'm talking to her yes a mother knows their child so if i'm calling in a certain way and i'm screaming a certain way she'll just know it's her child no matter what right so i'm not saying that you're not speaking to your father and he's not hearing you but imagine how clear he'll hear you if you call his name so that so that's the difference and that's where we're coming out of the gods and the jesus into the elohim into the most high into you saying more the yahwehs the yeshua's now to miss indice because we know jesus called savior and savior and izakosa is mesendessy and sonanini is a cosa for our creator and tata nazambe more of the central africa reason different bantu languages are going to call our father the same thing just because of translation speaking about the same father so i hope i cleared that up a little bit but how powerful was that the this is for the sabbath keepers johnny john specifies that there's a multiple bantu languages that were used in the bible it just happens that izukosa is a lot of them so keeping with izakosa let me drop this little gem that johnny john taught us the garb the religious garb you see i don't know i know people in these videos say fake juice i don't like to say fake juice um i don't say fake juice i say they they they dress like this look at this do you see the similarities do you see the similarities between is a coaster traditional garb that they have been wearing this garb way predating the time that you saw them in this do you see the similarities do you see how one of them could have seen the other and tried to mimic the other right so they'll tell you it went this way and i'm telling you this is the source and you can decide what is the counterfeit okay but johnny john breaks it down into specifics of why we wear certain things why we wear the white whatever those who know especially in hebrew israelites you know about the titsy i don't know how to pronounce it the z z z z fringes look at these fringes on all these african garbs yeah we wear fringes naturally in our african attire all the things that are in the bible that save you for what you're supposed to wear that is us y'all that is us and so to break it down and and this is a good way of explaining it it's a powerful book some of you might know what some of you might not there's an enslaved man that wrote autobiography he was ebu from nigeria captured captured and why am i going to go into this detail because this is such a controversial topic okay in his autobiography he was captured by an african and sold into indentured servitude listen to me clearly he didn't know which african tribe he was at and they treated him humanely he even had dinner with his master and different things like that because yes we had a servitude on the continent but nothing like the evil transatlantic slave trade and so he got passed down to pass santa to the point where someone sold him to the white men and he the first he talks about the first time seeing a slave ship and he thought it was the most beautiful thing and he and he was in awe and enamored and then the second he set foot on there he knew he was in the pits of hell basically he knew the terror and the horror and oh my goodness yeah go make me cry nope um so i say this to say if you read his autobiography there's one chapter um i'll put it up right here on the screen actually to be honest a lot of the copies that we get this is not really going to be in there we need to get to the original the print you know i'm saying this is probably like the whatever edition they take they take the stuff that they don't want us to know out but this ebu man that these they once that he was enslaved and translated in slavery they were trying to feed this religion on him and he's like but i know that religion it sounds very much like what we do as ibu we get circumcised on the eighth day we get blah blah blah blah blah blah so he was basically saying like these are my like that's my father you're talking about right and so i say this to say a lot of people was like oh he was a jew no he was an eboo if something predates something we can't define the earlier thing and say it was the latter thing right jew came from ebu and that's the missing piece that we didn't know anything else that i need to clear up oh my goodness y'all i've been talking for a long time but i hope you guys enjoyed it um please leave comments please let's talk about this respectfully because i'm trying to think who you know and and i'm gonna stereotype but out of everyone the disrespect came from black christian okay look one thing you ain't gonna insinuate or call me is satanic or demon i don't play about those things so one you either need to look in the mirror because you ain't feeling that energy from me there's nothing but pure love in my heart okay so whatever vibe that's giving you that i'm giving off satanic vibes then just please stay away please don't come back okay and then two some of my hebrew israelite brothers y'all are very condescending and negative okay some of y'all not all of y'all and yeah i don't like how a lot of people give keeper isolates a bad rap and i don't like that y'all just like every religion there there are good and bad if there's there's probably a better way to say that but yeah even i'm sure bantu is there's good and bad you know i'm saying there's good and bad teachers there's good and bad energy so i don't like how they get a bad rap because you know honestly they're on the streets they're on the forefront they're soldiers so yes their approach might be extreme but the reason why i say you can't say they're all bad my spirit never took to a lot of the different hebrew israelite camps i was never part of a camp i just did my own research and my own understanding when i called myself a hebrew israelite but the one people that i do have to dig up and i did follow was the watchmen reports love love loved them my spirit took to them and they helped me with a lot of understanding the biggest understanding you're gonna get is read the bible from beginning to end yourself and you better start with the old testament as you're reading start keeping the things it says to keep and obeying things that it says obey i really feel like all everything else will fall in alignment and yeah so there's one thing that i want to clear up some of the brothers and sisters whether we should go to the continent now or wait for our father to call us well some of us have been called so from my understanding i've been told to go now now now know now and to unite our people and to go home if the spirit or if our father is not telling you that please do not go you have to follow him right so some of you are saying you know look at what's going on in the continent you're going to get us in trouble etc etc if that's what you feel don't go but i'm feeling the opposite babylon is going to crumble i do not need to be here and and babylon is a is a loaded thing because yes babylon is on the continent as well but oh there's this one thing that i want to clear up and this is just from my understanding ham so i noticed some hebrew israelites brothers and sisters do not like him and do not therefore do not like africa and the continent and same thing none of y'all have been able to show me scripture where we're supposed to demonize him our family member but the thing is everyone is clear that ham is they say the progenitor of the dark races or the black people and ham is him is put him is mitsuraim it's canaan it's and it might be missing one other but it's clear that all of the places egypt ethiopia on the continent canaan on the continent because it's south africa and everyone knows that ham is basically africa so how are you believing them then when they say kanan is up up so hmm when y'all know y'all don't even like africa because you know ham is africa so i'ma hit you with this if him is africa and his children including canaan or africa then why don't you believe that the promised land is in africa because by your own logic that a lot of y'all told me in the com comments then you know the promised land is in africa because look at this scripture right here our father took canaan's land and gave it to abram so you keep on letting listening to those people and tell you kanan is up there kanan is down there and i want to say this to all you lovely brothers and sisters you had great comments about yeah but sis the maps you're showing you're showing google maps these are the names now these were named by the colonizer where are the old maps that are showing where jerusalem is in south africa and bethlehem is in the bibi and all this stuff great question i have the same thoughts too one elder robert headley does have some old maps but this is the only thing i have to say to you asking that question as long as you keep the same energy in researching where you thought these places were all this time because sometimes we don't realize when this tells us something the length that we have to go to prove it but when this tells you something oh yeah so i'm not i'm not dissing you i'm not dissing you at all i'm just saying keep that same energy so you're absolutely right to want to see the old vintage maps to show that jerusalem is in south africa but as long as you go and search the old vintage maps to prove that jerusalem is israel as well because sometimes even in doing that you'll find more truce when you might not be able to find any maps from the 13th century from this century for whatever century showing those places that you've known all your life where they are so you have every right to want to see all this evidence for stuff being on the continent but keep that same energy my battery's about to die i really enjoy talking to you guys i hope this helps please let me know in the comments and um for all of you guys that know not all my videos are going to be biblical that is not what this channel is about i realize that this is necessary so i'll share what i know i'm definitely going to do a video on the scriptures that show that we're clearly moses noah everyone clearly black people um other than that a travel videos on different um places on the continent um historical videos so many brothers and sisters that think that the promised land is america i told you to go watch my video the real black history in the americas um that has a lot of some of your truths that you're talking about still doesn't mean the promised land is america but this is the thing that we all need to understand we were indigenous to all lands we were the first people so whether it is america or yes a lot of you your forefathers were here before the transatlantic slave trade and here i mean america's and i have a video that proves it but what i didn't hammer down in that video you're still african though your forefathers just came hundreds of years before mine life began on the continent so yes people travel to different places way more way before they'll ever admit to you and me so yes your forefathers might have been indigenous and it's only some of y'all not not the amount that i'm hearing them hearing the buzz that most of us are african african but okay even the aboriginal australians guess where they came from you get me so so yeah i love you all [Music] you

Ancient Egypt Timeline & Mythology Family Tree (2).en.srt

00:00:00,160 --> 00:00:02,720 today i'm going to give you a quick overview of ancient egypt both its mythology as well as its history so i'll be showing you a family tree of the main egyptian gods but i'll also be talking about some of the most important historical pharaohs and i'll be showing you where they fit on the timeline we'll also be looking at a map of ancient egypt the 12 largest pyramids and of course the famous egyptian hieroglyphic writing system throughout the video i'll be using my ancient egypt history and mythology chart which can be purchased as a poster from my website usefulcharts.com [Music] we're going to start by looking at the timeline the first thing you need to know about ancient egyptian history is that it is divided into 31 numbered dynasties so this is what the numbers represent on the timeline for example if you want to know when the fourth dynasty of egypt was the answer is between approximately 2600 bce and 2500 bce the second thing you need to know is that there were three times throughout ancient egyptian history in which egypt really flourished these are called the old kingdom the middle kingdom and the new kingdom and they are shown on the chart in red purple and blue in between and after these kingdoms there were three intermediate periods in which egypt was in decline okay the next thing i want to show you is the map the most important thing to notice here is that there are actually two egypts lower egypt and upper egypt at first it might seem strange that lower egypt is at the top and upper egypt is at the bottom but this is because the terms refer to their placement along the nile river the river flows north so lower egypt is located downstream and upper egypt is located upstream originally lower egypt and upper egypt were two separate kingdoms the pharaohs from lower egypt wore a red crown that looked like this and the pharaohs from upper egypt wore a white crown that looked like this however when the two kingdoms were united a combined crown was created so the next time you see a picture of a rock carving from egypt pay attention to the headwear you'll notice that you see this double crown displayed a lot the main city in lower egypt was memphis located near modern day cairo most of the large pyramids that we associate with ancient egypt are located in this area the main city in upper egypt was thebes near modern day luxor you won't find any pyramids near luxor however this is the area in which the famous valley of the kings is located where king tut's tomb was found okay so now that you understand the basics about the time periods and the geography involved let's go back to the timeline so that i can give you a walkthrough of ancient egyptian history in chronological order the first dynasty started around 3100 bce everything before this is considered the pre-dynastic period the first dynasty started when a pharaoh named narmer or menes united lower in upper egypt for the first time but during the first two dynasties ancient egypt was still in its infancy it wasn't until the third dynasty that things really took off the third dynasty marked the beginning of the old kingdom which lasted through to the end of the sixth dynasty the old kingdom was centered on lower egypt and it was the period during which the largest and most famous pyramids were built the first of these was built for a pharaoh named joser and was designed by an architect named imotep to the right of the timeline is a chart showing the 12 largest pyramids in order the pyramid of joser came in at number 11 but about 50 years later we get a pharaoh named snefaru who founded the fourth dynasty the most important of the old kingdom dynasties snefaru built three major pyramids which come in at numbers 3 4 and 5. they are the red pyramid the bent pyramid and the mei doom pyramid also known as the collapsed pyramid as it well collapsed and only the inner portion can be seen today at this point let's go down to the bottom of the chart where i have some family tree diagrams you can see here that snefaru was the father of khufu who was the builder of the largest pyramid of all the great pyramid at giza khufu was followed by two of his sons both of whom also built large pyramids however only the pyramid of khafre exists today the pyramid of jidethri is known as the lost pyramid and was either never finished or was perhaps destroyed at some later point the dynasty continued through khafre and his son menkhara menkhara started to build his own pyramid but it was actually finished by his son shep saxkaff if we go back up to the pyramid photos you can see the various pyramids that i just mentioned so the great pyramid of khufu comes in at number one with an original height of about 480 feet that's about the height of a 50-story building the pyramid of coffrey which is located right next to khufu's is just a little bit shorter however it stands out because it's the one that is right behind the sphinx the sphinx is of course one of the most interesting statues in the ancient world and there are all sorts of crazy theories about it however according to mainstream historians it was simply built by the same pharaoh who built the pyramid right next to it kafree the third of the three pyramids at giza is the one that khofray's son menchari started to build and which was finished by his son shep saskath it's about half the size of the other two giza pyramids and comes in at number nine that lost pyramid i mentioned earlier built by kafree's older brother jideth ray was likely around the same size as the mankauri pyramid so i've placed it on the chart at number 10. okay let's now return to the timeline around the year 2200 bce a major climate event occurred known as the 4.2 kilo-year event it caused super dry conditions worldwide and this is probably what caused the fall of the old kingdom at this point egypt experienced its first intermediate period during which lower egypt and upper egypt eventually split but the two kingdoms were united again by a pharaoh named menuhotep ii of the 11th dynasty and thus the middle kingdom was born which lasted through to the end of the thirteenth dynasty of the three middle kingdom dynasties the twelfth is the most important it was during the twelfth dynasty that pyramid building resumed however the middle kingdom pyramids weren't able to rival those of the old kingdom and in fact most of them are in pretty bad shape today the largest are the pyramids of senestret iii and amenonhat the third which come in at numbers six and seven the middle kingdom came to an end around 1700 bce when the two egypts split up once again it was during this second intermediate period that a foreign people group from west asia entered egypt and took control they are known as the hicksos and they ruled lower egypt as the 15th dynasty however pharaoh almost the first founder of the 18th dynasty was eventually able to expel the foreign hickos reunite egypt and establish the new kingdom centered on thebes in upper egypt the new kingdom was the greatest of the three ancient egyptian kingdoms and is sometimes referred to as the egyptian empire since it was during the new kingdom that egypt reached its peak in terms of its size power and influence in fact most of the pharaohs whose names are still well known today such as tatmos hatshepset akhenaten tutankhamen and ramses are new kingdom pharaohs coming from either the 18th or the 19th dynasties i've already done a video covering the family tree of the new kingdom pharaohs so i won't go through that again but if you're interested in seeing it you can find a link in the description for now let's quickly finish looking at the timeline the new kingdom came to an end around 100 bce which is about the same time as the bronze age collapse an event which saw the demise of the mycenaean greeks as well at this point egypt starts to frequently become ruled by foreign powers such as the libyan pharaohs of dynasty 21 and the cushite or so-called black pharaohs of dynasty 25 it then fights several wars with both assyria and babylon only to be defeated in the end by the acamented persians who are dynasties 27 and 31. the numbered dynasties come to an end in the year 332 bce when alexander the great conquered egypt shortly thereafter egypt ended up being controlled by the ptolemies which ruled until the time of cleopatra after which egypt becomes part of the roman empire so keep in mind that the history of ancient egypt is really long about 3 000 years it is often pointed out that cleopatra is closer in time to us today than she is to the pharaohs who built the great pyramids at giza amazing i should also point out that we have a separate video covering the family tree of the ptolemaic dynasty so if you want to check that out that link is also in the description okay that covers the history of ancient egypt i now want to talk a little bit about its mythology but before i begin i need to make a really important point as i just mentioned the history of ancient egypt spans about 3 000 years and although we tend to consider it as a single civilization it didn't actually always have a single unified culture because of this there is no one correct way to arrange the ancient egyptian gods into a family tree chart what i'm about to show you is just one of the many ways that the gods were understood to relate to one another so for example in memphis these three gods were the most important i've shown them in red to match with lower egypt on the map and with the old kingdom on the timeline in this triad there was a father mother and child the father was patha the god of craftsmanship this makes sense because lower egypt is the place where all the big pyramids are his consort was sekhmet the goddess of healing and together they were the parents of nefertam the god of beauty although sometimes his mother is said to be sekhmet's sister bastet she's the goddess with the head of a cat in thebes however a different triad of gods was worshipped i've shown them in blue to match with upper egypt on the map and with the new kingdom on the timeline in the theban triad the father was amun who was later associated with ra the sun god his consort was the great mother moot and together they were the parents of kansu the moon god so these two triads were associated with lower egypt and upper egypt respectively however eventually a group of nine gods known as the inaid inea being the greek word for the number nine became the main set of gods for all of egypt at the top was ra the king of the gods and the main god of the sun his center of worship was in a city near memphis which the greeks later called heliopolis city of the sun ra took many forms as i already mentioned he was sometimes amun-ra associated with the main theban god amun but he was also sometimes kepri the god of the morning sun and atum the god of the evening sun ra was the father of shu and teffnet god of the wind and goddess of the rain together they were the parents of geb and newt god of the earth and goddess of the sky note that in european mythologies earth is usually a mother and the sky is usually a father but in egypt this is reversed together geb and newt were the parents of isis osiris nephthys and set other than raw osiris is probably the best known egyptian god this is because he was associated with the afterlife and the egyptians were really interested in the afterlife they of course are well known for carefully wrapping the dead in the form of mummies for preservation osiris is the main character in egyptian mythology's most famous story which is simply called the osiris myth according to that story osiris was the first pharaoh of egypt but at some point he was murdered by his brother seth who then usurped the throne at this point osiris's wife who was named isis traveled to the afterlife to try and rescue him she wasn't able to bring him back to life however she was able to have a child with him who was named horus once horus became an adult he avenged his father by killing seth and reclaimed the throne this is why he later became known as the god of kingship and in fact he became so popular that he was eventually considered to be the same being as the main god ra so within the egyptian pantheon isis is generally known as the goddess of motherhood and osiris as the god of the afterlife set however became more of a dark figure and was known as the god of storms and the desert as well as disorder and violence sometimes his sister nephes the goddess of funerals was seen as his wife but sometimes she was seen as the second wife of osiris she was also the mother of anubis by either osiris or set anubis was the god who weighed a person's soul after death according to the egyptians if a person's soul weighed more than an ostrich feather which was actually the goddess ma'at that person would then be devoured by the female demon amit horus had a wife named hathor who was the goddess of love together they were said to have four children who were associated with the four points of the compass as well as four organs of the body there are a couple of more things i want to point out about this part of the chart like i keep saying these gods were understood in a bunch of different ways however one way in which they can all be placed on a single family tree is the way that i've shown here so you'll notice that at the very top is a primordial god called noon and a goddess named mehet wehet together they are sometimes said to be the parents of ra as well as of knum the source of the nile river and of neeth the goddess of warren hunting among her children was a very important god named folf the god of knowledge okay so i'm not able to point out every god but these are the main ones the final thing i want to talk about is hieroglyphs which is the writing system used by the ancient egyptians and together with sumerian cuneiform the earliest true writing system created by humans now on this chart you can see some of the many hieroglyphic symbols together with the approximate sound they represented but don't misunderstand although some symbols eventually did come to represent a single sound most hieroglyphic symbols do not represent a single sound there are hundreds of them and usually they represent two or three sounds grouped together or sometimes even an entire word like the examples shown here the symbols for single sounds were mostly used for spelling out proper names in these cases they were placed in a rounded box called a cartouche and i've given you a few examples here okay so that was just a very brief overview of ancient egypt's history and mythology once again if you'd like to purchase a copy of the poster you can head over to my website usefulcharts.com thanks for watching [Music] [Music] you

Ancient Egypt Timeline & Mythology Family Tree.en.srt

00:00:00,160 --> 00:00:02,720 today i'm going to give you a quick overview of ancient egypt both its mythology as well as its history so i'll be showing you a family tree of the main egyptian gods but i'll also be talking about some of the most important historical pharaohs and i'll be showing you where they fit on the timeline we'll also be looking at a map of ancient egypt the 12 largest pyramids and of course the famous egyptian hieroglyphic writing system throughout the video i'll be using my ancient egypt history and mythology chart which can be purchased as a poster from my website usefulcharts.com [Music] we're going to start by looking at the timeline the first thing you need to know about ancient egyptian history is that it is divided into 31 numbered dynasties so this is what the numbers represent on the timeline for example if you want to know when the fourth dynasty of egypt was the answer is between approximately 2600 bce and 2500 bce the second thing you need to know is that there were three times throughout ancient egyptian history in which egypt really flourished these are called the old kingdom the middle kingdom and the new kingdom and they are shown on the chart in red purple and blue in between and after these kingdoms there were three intermediate periods in which egypt was in decline okay the next thing i want to show you is the map the most important thing to notice here is that there are actually two egypts lower egypt and upper egypt at first it might seem strange that lower egypt is at the top and upper egypt is at the bottom but this is because the terms refer to their placement along the nile river the river flows north so lower egypt is located downstream and upper egypt is located upstream originally lower egypt and upper egypt were two separate kingdoms the pharaohs from lower egypt wore a red crown that looked like this and the pharaohs from upper egypt wore a white crown that looked like this however when the two kingdoms were united a combined crown was created so the next time you see a picture of a rock carving from egypt pay attention to the headwear you'll notice that you see this double crown displayed a lot the main city in lower egypt was memphis located near modern day cairo most of the large pyramids that we associate with ancient egypt are located in this area the main city in upper egypt was thebes near modern day luxor you won't find any pyramids near luxor however this is the area in which the famous valley of the kings is located where king tut's tomb was found okay so now that you understand the basics about the time periods and the geography involved let's go back to the timeline so that i can give you a walkthrough of ancient egyptian history in chronological order the first dynasty started around 3100 bce everything before this is considered the pre-dynastic period the first dynasty started when a pharaoh named narmer or menes united lower in upper egypt for the first time but during the first two dynasties ancient egypt was still in its infancy it wasn't until the third dynasty that things really took off the third dynasty marked the beginning of the old kingdom which lasted through to the end of the sixth dynasty the old kingdom was centered on lower egypt and it was the period during which the largest and most famous pyramids were built the first of these was built for a pharaoh named joser and was designed by an architect named imotep to the right of the timeline is a chart showing the 12 largest pyramids in order the pyramid of joser came in at number 11 but about 50 years later we get a pharaoh named snefaru who founded the fourth dynasty the most important of the old kingdom dynasties snefaru built three major pyramids which come in at numbers 3 4 and 5. they are the red pyramid the bent pyramid and the mei doom pyramid also known as the collapsed pyramid as it well collapsed and only the inner portion can be seen today at this point let's go down to the bottom of the chart where i have some family tree diagrams you can see here that snefaru was the father of khufu who was the builder of the largest pyramid of all the great pyramid at giza khufu was followed by two of his sons both of whom also built large pyramids however only the pyramid of khafre exists today the pyramid of jidethri is known as the lost pyramid and was either never finished or was perhaps destroyed at some later point the dynasty continued through khafre and his son menkhara menkhara started to build his own pyramid but it was actually finished by his son shep saxkaff if we go back up to the pyramid photos you can see the various pyramids that i just mentioned so the great pyramid of khufu comes in at number one with an original height of about 480 feet that's about the height of a 50-story building the pyramid of coffrey which is located right next to khufu's is just a little bit shorter however it stands out because it's the one that is right behind the sphinx the sphinx is of course one of the most interesting statues in the ancient world and there are all sorts of crazy theories about it however according to mainstream historians it was simply built by the same pharaoh who built the pyramid right next to it kafree the third of the three pyramids at giza is the one that khofray's son menchari started to build and which was finished by his son shep saskath it's about half the size of the other two giza pyramids and comes in at number nine that lost pyramid i mentioned earlier built by kafree's older brother jideth ray was likely around the same size as the mankauri pyramid so i've placed it on the chart at number 10. okay let's now return to the timeline around the year 2200 bce a major climate event occurred known as the 4.2 kilo-year event it caused super dry conditions worldwide and this is probably what caused the fall of the old kingdom at this point egypt experienced its first intermediate period during which lower egypt and upper egypt eventually split but the two kingdoms were united again by a pharaoh named menuhotep ii of the 11th dynasty and thus the middle kingdom was born which lasted through to the end of the thirteenth dynasty of the three middle kingdom dynasties the twelfth is the most important it was during the twelfth dynasty that pyramid building resumed however the middle kingdom pyramids weren't able to rival those of the old kingdom and in fact most of them are in pretty bad shape today the largest are the pyramids of senestret iii and amenonhat the third which come in at numbers six and seven the middle kingdom came to an end around 1700 bce when the two egypts split up once again it was during this second intermediate period that a foreign people group from west asia entered egypt and took control they are known as the hicksos and they ruled lower egypt as the 15th dynasty however pharaoh almost the first founder of the 18th dynasty was eventually able to expel the foreign hickos reunite egypt and establish the new kingdom centered on thebes in upper egypt the new kingdom was the greatest of the three ancient egyptian kingdoms and is sometimes referred to as the egyptian empire since it was during the new kingdom that egypt reached its peak in terms of its size power and influence in fact most of the pharaohs whose names are still well known today such as tatmos hatshepset akhenaten tutankhamen and ramses are new kingdom pharaohs coming from either the 18th or the 19th dynasties i've already done a video covering the family tree of the new kingdom pharaohs so i won't go through that again but if you're interested in seeing it you can find a link in the description for now let's quickly finish looking at the timeline the new kingdom came to an end around 100 bce which is about the same time as the bronze age collapse an event which saw the demise of the mycenaean greeks as well at this point egypt starts to frequently become ruled by foreign powers such as the libyan pharaohs of dynasty 21 and the cushite or so-called black pharaohs of dynasty 25 it then fights several wars with both assyria and babylon only to be defeated in the end by the acamented persians who are dynasties 27 and 31. the numbered dynasties come to an end in the year 332 bce when alexander the great conquered egypt shortly thereafter egypt ended up being controlled by the ptolemies which ruled until the time of cleopatra after which egypt becomes part of the roman empire so keep in mind that the history of ancient egypt is really long about 3 000 years it is often pointed out that cleopatra is closer in time to us today than she is to the pharaohs who built the great pyramids at giza amazing i should also point out that we have a separate video covering the family tree of the ptolemaic dynasty so if you want to check that out that link is also in the description okay that covers the history of ancient egypt i now want to talk a little bit about its mythology but before i begin i need to make a really important point as i just mentioned the history of ancient egypt spans about 3 000 years and although we tend to consider it as a single civilization it didn't actually always have a single unified culture because of this there is no one correct way to arrange the ancient egyptian gods into a family tree chart what i'm about to show you is just one of the many ways that the gods were understood to relate to one another so for example in memphis these three gods were the most important i've shown them in red to match with lower egypt on the map and with the old kingdom on the timeline in this triad there was a father mother and child the father was patha the god of craftsmanship this makes sense because lower egypt is the place where all the big pyramids are his consort was sekhmet the goddess of healing and together they were the parents of nefertam the god of beauty although sometimes his mother is said to be sekhmet's sister bastet she's the goddess with the head of a cat in thebes however a different triad of gods was worshipped i've shown them in blue to match with upper egypt on the map and with the new kingdom on the timeline in the theban triad the father was amun who was later associated with ra the sun god his consort was the great mother moot and together they were the parents of kansu the moon god so these two triads were associated with lower egypt and upper egypt respectively however eventually a group of nine gods known as the inaid inea being the greek word for the number nine became the main set of gods for all of egypt at the top was ra the king of the gods and the main god of the sun his center of worship was in a city near memphis which the greeks later called heliopolis city of the sun ra took many forms as i already mentioned he was sometimes amun-ra associated with the main theban god amun but he was also sometimes kepri the god of the morning sun and atum the god of the evening sun ra was the father of shu and teffnet god of the wind and goddess of the rain together they were the parents of geb and newt god of the earth and goddess of the sky note that in european mythologies earth is usually a mother and the sky is usually a father but in egypt this is reversed together geb and newt were the parents of isis osiris nephthys and set other than raw osiris is probably the best known egyptian god this is because he was associated with the afterlife and the egyptians were really interested in the afterlife they of course are well known for carefully wrapping the dead in the form of mummies for preservation osiris is the main character in egyptian mythology's most famous story which is simply called the osiris myth according to that story osiris was the first pharaoh of egypt but at some point he was murdered by his brother seth who then usurped the throne at this point osiris's wife who was named isis traveled to the afterlife to try and rescue him she wasn't able to bring him back to life however she was able to have a child with him who was named horus once horus became an adult he avenged his father by killing seth and reclaimed the throne this is why he later became known as the god of kingship and in fact he became so popular that he was eventually considered to be the same being as the main god ra so within the egyptian pantheon isis is generally known as the goddess of motherhood and osiris as the god of the afterlife set however became more of a dark figure and was known as the god of storms and the desert as well as disorder and violence sometimes his sister nephes the goddess of funerals was seen as his wife but sometimes she was seen as the second wife of osiris she was also the mother of anubis by either osiris or set anubis was the god who weighed a person's soul after death according to the egyptians if a person's soul weighed more than an ostrich feather which was actually the goddess ma'at that person would then be devoured by the female demon amit horus had a wife named hathor who was the goddess of love together they were said to have four children who were associated with the four points of the compass as well as four organs of the body there are a couple of more things i want to point out about this part of the chart like i keep saying these gods were understood in a bunch of different ways however one way in which they can all be placed on a single family tree is the way that i've shown here so you'll notice that at the very top is a primordial god called noon and a goddess named mehet wehet together they are sometimes said to be the parents of ra as well as of knum the source of the nile river and of neeth the goddess of warren hunting among her children was a very important god named folf the god of knowledge okay so i'm not able to point out every god but these are the main ones the final thing i want to talk about is hieroglyphs which is the writing system used by the ancient egyptians and together with sumerian cuneiform the earliest true writing system created by humans now on this chart you can see some of the many hieroglyphic symbols together with the approximate sound they represented but don't misunderstand although some symbols eventually did come to represent a single sound most hieroglyphic symbols do not represent a single sound there are hundreds of them and usually they represent two or three sounds grouped together or sometimes even an entire word like the examples shown here the symbols for single sounds were mostly used for spelling out proper names in these cases they were placed in a rounded box called a cartouche and i've given you a few examples here okay so that was just a very brief overview of ancient egypt's history and mythology once again if you'd like to purchase a copy of the poster you can head over to my website usefulcharts.com thanks for watching [Music] [Music] you

Ancient Hyperborea and the War in Ukraine.de.srt

00:00:00,160 --> 00:00:05,200 Für regelmäßige Videos über alte Kulturen und vergessene Zivilisationen abonnieren Sie bitte. Hallo, ich gehe gerade meine Sprachnachrichten durch. Hören wir einmal zu. "Hallo David. Mein Name ist Mitch aus Colorado. Ich habe eine Frage zum hyperboreischen Mythos, nämlich zur hyperboreischen Verschwörung, die wir in verschiedenen Formen sehen, die mit den alten Außerirdischen und all dem Zeug zu tun haben. Vielen Dank übrigens für Ihr Programm . Ich habe durch „History with Cy“ von Ihnen erfahren, was die Pseudoarchäologie-Episode betrifft, und ich habe mir die meisten Ihrer Sachen ziemlich genau angehört, und ich freue mich darauf, zu hören, was Sie zu dieser Verschwörung zu sagen haben. Haben Sie einen guten Tag." Danke, Mitch. Ja, ich bin auf die Behauptung gestoßen, dass es eine alte Rasse von Hyperboreanern gab, die einige mit einer verlorenen Hochkultur oder mit Atlantis oder sogar mit alten Außerirdischen in Verbindung gebracht haben. Also ja, ich werde Ihnen erzählen, was wir aus alten Schriften über Hyperboräer wissen , und dann werde ich Ihnen mitteilen, wie diese Legende in neuerer Zeit interpretiert wurde und wie sie auch mit jüngsten Ereignissen wie dem Krieg in der Ukraine in Verbindung steht . Der früheste erhaltene antike Schriftsteller, der über die Hyperboräer spricht, ist Hesiod aus dem 7. Jahrhundert v. Chr. Er erwähnt sie in einer Liste von Völkern, nennt aber keine Einzelheiten, außer dass sie „gut beritten“ seien. Die Hyperboräer werden in Homer nicht namentlich erwähnt, aber er erwähnt einen kalten Wind, personifiziert als jemand namens Boreas, der von irgendwo nördlich von Thrakien zu wehen scheint. Aber der griechische Historiker Herodot, der 200 Jahre später schrieb, sagt, Homer beziehe sich in den Epigonen auf die Hyperboräer (leider ist dieses Werk verloren gegangen) und dass sowohl Homer als auch Hesiod von den Mythen über die Geburt der Götter Artemis und Apollon auf der Insel wussten von Delos, die Herodot mit den Hyperboräern in Verbindung bringt. Ein weiteres früheres, nicht mehr erhaltenes Werk, auf das sich Herodot bezieht, ist die Arimaspea von Aristeas von Prokonnesus, die etwa zur gleichen Zeit wie Hesiod geschrieben wurde. Auch sein Werk ist verloren. Uns wird gesagt, dass Aristeas behauptete, die Hyperboräer lebten weit im Norden, jenseits der Länder der Skythen, Kimmerier, Issedonen, Arimaspi und der Greifen, die das Gold bewachten. Aristeas war ein Reisender und bezeugte, dass er versucht habe, Hyperborea zu erreichen, es aber nie geschafft habe. Er ist auch die erste bekannte Quelle, die es mit der Verehrung von Apollo in Verbindung bringt. Aber in seinem Bericht scheint es eine Vermischung der realen Welt mit einer fantastischen, mythischen Welt gegeben zu haben. Ungefähr zur gleichen Zeit verfasste der Dichter Alcaios seine Hymne an Apollo, die einen Hinweis auf die Hyperboräer enthält. Dieser Text geht ebenfalls verloren, aber wir haben eine Zusammenfassung davon von Hemerius, einem griechischen Philosophen aus dem 4. Jahrhundert n. Chr., der eine Kopie besaß. Hier ist seine Zusammenfassung: Das sagt uns nicht wirklich viel über die Hyperboreaner, aber wir sehen wieder die Verbindung mit Apollo. Die Implikation ist, dass er jeden Winter dorthin fährt und im Sommer nach Delphi zurückkehrt. Ein anderer Dichter aus dieser Zeit, Simonides, erwähnt kurz die Hyperboreer und sagt über sie nur, dass sie tausend Jahre leben. Bis zum Ende des 6. Jahrhunderts v. Chr. hatten sich bei den Griechen zwei Überlieferungen über Hyperborea entwickelt – eine, die es mit dem Orakel des Apollon in Delphi in Verbindung brachte, wie wir gerade gesehen haben, und eine andere, die es mit dem Orakel des Apollon auf der Insel in Verbindung brachte von Delos. Der Dichter Pindar, der im 5. Jahrhundert v. Chr. schrieb, erwähnt Hyperborea in mehreren seiner Oden, oft am Rande. Aber er spricht von einem weit entfernten Ort, schwer zugänglich. Hier ist eine Passage aus seiner 10. Pythischen Ode, die sich an Apollo richtet: Apollo sei nicht auf gewöhnlichen Wegen nach Hyperborea gelangt, fügt aber hinzu, dass Perseus, ein Held aus der griechischen Mythologie, zufällig darauf gestoßen sei, als er auf seinen Reisen welche gesehen habe von ihnen opferten Esel. Beachten Sie jedoch die Beschreibung von Hyperborea als Ort des Glücks und des langen Lebens. Die Beschreibungen davon als Utopie häufen sich in den späteren Quellen. Herodot, der ungefähr zur gleichen Zeit wie Pindar lebte, hat eine noch detailliertere Beschreibung. Er sagt, dass die Hyperboräer angeblich nördlich der Skythen und nördlich der Issedonen lebten. Anschließend erzählt er, wie die Delier, die Bewohner von Delos, berichten, dass das dortige Orakel des Apollon regelmäßig Opfergaben von den Hyperboräern erhält. Sie treffen nie auf Hyperboräer, aber die Opfergaben sollen von ihnen weitergegeben werden und viele Hände wechseln, bis sie Delos erreichen. Woher sie eigentlich kamen, wer weiß? Aber die Delianer hatten eine Legende, sagt Herodot, dass die ursprünglichen Opfergaben, die ersten, von zwei Mädchen und fünf Männern gebracht wurden, die direkt aus Hyperborea kamen. Als sie jedoch nie nach Hause zurückkehrten, entschieden die Hyperboreaner, dass es sicherer sei, dies nicht zu tun Geschenke direkt verschicken. Doch Herodot bleibt der Existenz der Hyperboräer skeptisch. Wir haben ein Fragment eines Werkes aus dem späteren 5. Jahrhundert v. Chr. von jemandem namens Hellanicus von Lesbos. Darin behauptet der Autor, dass er nördlich des Riphean- oder Rhipean-Gebirges gelebt habe – dies scheint übrigens ein mythisches Gebirge zu sein , dessen Lage wir nicht kennen. Er sagt auch, dass die Hyperboreaner Menschen der Gerechtigkeit waren, kein Fleisch, sondern nur wilde Früchte aßen und dass sie die Menschen ihrer Gesellschaft töten ließen, wenn sie 60 Jahre alt waren. Die Griechen beschrieben übrigens oft utopische Gesellschaften als Gesellschaften, die aus Vegetariern bestanden. Danach schlagen verschiedene Autoren verschiedene Standorte für die Hyperboreaner vor, was zeigt, dass es erhebliche Meinungsverschiedenheiten gab. Einige versuchten, die Hyperboreaner historischer und realistischer darzustellen, indem sie sie mit bekannten Menschen und Orten in Verbindung brachten. Beispielsweise vermuteten mehrere, dass die Rhipean- Berge nichts anderes als die Alpen seien und die Hyperboräer einfach nördlich von ihnen lebten und tatsächlich einmal in Rom eingedrungen seien. Dies scheint eine Identifikation mit den Galliern zu sein. Das Werk des Geographen Eratosthenes, der im 3. Jahrhundert v. Chr. lebte, liegt uns nicht mehr vor, aber der römische Geograph Strabo, der über die Schriften von Eratosthenes verfügte, fasst einige der Punkte von Eratosthenes zusammen. Und darunter ist ein Punkt über die Hyperboreaner. Sie sehen, Eratosthenes widerspricht Herodot, der skeptisch war, dass die Hyperboräer existierten. Der Geograph Pomponius Mela schrieb im ersten Jahrhundert n. Chr., dass die Hyperboräer nördlich des Kaspischen Meeres lebten. Er schreibt: Später geht er näher darauf ein: Plinius der Ältere, der etwa zur gleichen Zeit in seinem Buch „Naturgeschichte“ schrieb , hat mehr über diese rätselhaften Menschen zu sagen: Um die Sache noch verwirrender zu machen, schrieb Diodorus Siculus im 1. Jahrhundert v. Chr , verbindet die Hyperboreaner mit Großbritannien. Der Autor der Bibliotheca aus dem 1. oder 2. Jahrhundert n. Chr. platziert das Land der Hyperboräer in der Nähe des Atlasgebirges in Nordafrika. Es gibt viele Variationen des hyperboreischen Mythos, die in den antiken Autoren zu finden sind. Ich habe versucht, Ihnen einen Vorgeschmack auf das Früheste und Wichtigste zu geben, aber diese Zusammenfassung kann dem Thema unmöglich vollständig gerecht werden. Ich denke jedoch, dass dies ausreicht, um deutlich zu machen, dass die Hyperboräer in der griechischen Literaturtradition größtenteils ein mythisches Volk waren, das weit im Norden jenseits einer Reihe hoher Berge namens Rhipea-Gebirge lebte. Sie wurden mit Boreas, dem Nordwind, in Verbindung gebracht und erhielten daher ihren Namen. Diese Berge wurden als eine Art Barriere zwischen der realen und der mythischen Welt wahrgenommen, und die Hyperboreaner, die Apollo verehrten, lebten in einer Art Utopie. Die Hyperboreaner lebten ein langes Leben, mussten nicht arbeiten, lebten in Frieden und hatten eine gerechte Gesellschaft. Mir ist klar, dass einige Leute angenommen haben, dass solche erstaunlichen Menschen unmöglich von dieser Erde stammen könnten, sondern Außerirdische sein müssten . Da wir jedoch mit alten Mythen und Legenden vertraut sind und wissen, wie Geschichten weitergegeben und ausgeschmückt werden, ist es wahrscheinlicher, dass die Legende entweder eine vollständige Erfindung ist, da sie an einem Ort spielt, an dem ein Paradies möglicherweise nicht existiert hat oder existiert eine Verzerrung und Verschiebung einer ursprünglich sachlichen Geschichte, die sich auf eine Gruppe von Menschen in der Nähe ihres Zuhauses bezieht. Wir werden es wahrscheinlich nie erfahren. Aber was könnte das alles mit den jüngsten Ereignissen zu tun haben, wie ich bereits erwähnt habe? Man könnte meinen, dass die antike Geschichte so weit von dem entfernt ist, was heute in der Welt geschieht, dass sie kaum in der aktuellen Politik Verwendung finden dürfte . Ah, Sie wären überrascht. Manchmal kommt es im Diskurs vor. Lassen Sie uns nun einen schnellen Sprung vom antiken Griechenland und Rom nach Schweden, ja, Schweden, im frühen 16. Jahrhundert machen. Wir befinden uns jetzt im frühneuzeitlichen Europa und zu dieser Zeit gab es einen interessanten Trend in der europäischen Geschichtsschreibung. Nationalgeschichten waren in aller Munde, und die Autoren dieser Geschichten liebten es, Zeitleisten zu erstellen, die die Geschichte der Nation, über die sie schrieben, bis in die ferne Antike zurückverfolgten. Der Ausgangspunkt für eine Geschichte wären Ereignisse unmittelbar nach der großen Sintflut, von der in der Bibel die Rede ist. Die Abstammung des gegenwärtig regierenden Monarchen eines europäischen Landes lässt sich auf einen der frühen Nachkommen Noahs zurückführen. Dadurch wurde der Herrschaft dieser Monarchen Legitimität und Autorität verliehen . Sie waren nicht nur die Nachkommen der Barbaren, die das Römische Reich überrannten, sie waren auch älter und größer als die Römer und Griechen. Dieser Antiquarismus umfasste das Studium antiker Mythen, Gesetze, Ruinen, Dokumente, Landschaften, Genealogie, Bräuche und Religionen, war jedoch intellektuell nicht streng. Es ging mehr darum, nach Beweisen zu suchen, die Ihre bereits bestehende Idee untermauern, als sich von den Beweisen zu einer Schlussfolgerung führen zu lassen. Es war methodisch offen; Zur Unterstützung der von Ihnen vertretenen Ideen könnte alles verwendet werden, von archäologischen Ausgrabungen über esoterische numerologische Vergleiche alter Alphabete bis hin zum Herausgreifen von Teilen von Mythen und deren Annahme, dass sie wahr sind. Nun, auch Schriftsteller in Schweden folgten diesem Trend. Sie verbanden sich mit den Goten, die in griechischen und römischen Schriften erwähnt werden, und es stimmt, dass die Goten ihren Ursprung wahrscheinlich in Skandinavien hatten. Aber sie gingen noch weiter. Die herrschende Dynastie der Schweden soll von Magog abstammen, dem Enkel Noahs, der angeblich der Urvater der Goten war. Das ist alles größtenteils erfunden. Aber diese gotische Verbindung war für einige nicht zufriedenstellend. Sie sehen, die Goten wurden im Volksmund mit Barbarei in Verbindung gebracht. Sie waren diejenigen, die zur Zerstörung des Römischen Reiches beitrugen. Daher entwickelte sich im 17. Jahrhundert in Schweden eine neue Forschungstradition zur Lösung dieses Problems, die die Schweden mit den Hyperboräern identifizierte. Gelehrte der damaligen Zeit versuchten, diesen Zusammenhang herzustellen, indem sie Berichte über die Hyperboräer mit altnordischen Schriften verglichen und argumentierten, dass die Goten keine Barbaren seien. Sie waren in der Tat Nachkommen der Hyperboräer, eines zivilisierten Volkes, das den Baltikumraum lange vor der Existenz der Griechen und Römer beherrschte. Diese Ansicht spielte zu dieser Zeit eine zentrale Rolle in den politischen und historischen Diskursen Schwedens. Der Typ, der das alles ins Leben rief, war Johannes Bureus in seinem Buch Antiqiitates Scanzianae. Er diskutierte mehrere klassische Berichte über die Hyperboräer, insbesondere Herodot und Diodorus, und verglich sie mit schwedischen Legenden und Runen sowie Kunst und Artefakten. Er behauptete, dass diese Beweise von einer alten Hochkultur in der schwedischen Stadt Uppsala zeugten. Die Goten waren eine Nachfolgekultur der Hyperboräer. Er minimierte die Errungenschaften der klassischen Völker, um die Nordeuropäer zu verherrlichen, und sagte, dass die Griechen, Römer und Westeuropäer im Grunde alle großen Aspekte ihrer Zivilisation von der der Hyperboreaner im Norden erhalten hätten. Die Hyperboreaner hatten die ursprüngliche Zivilisation, und sie war rein und unberührt und hochentwickelt. Er argumentierte diese Dinge während des Dreißigjährigen Krieges, als Karl IX. und Gustav Adolf, die Könige von Schweden, nach einer Rechtfertigung für die Expansion in neue Gebiete suchten und die Ideen von Bureus zu diesem Zweck genutzt wurden. Die Büros fügten dem Ganzen sogar einen prophetischen Aspekt hinzu und deuteten an, dass dies der Beginn eines neuen goldenen Zeitalters sei, in dem die heilige hyperboreische Weisheit wiederbelebt würde. Natürlich hat es kein goldenes Zeitalter gegeben, aber nach Bureus werden andere diese Ideen weiterhin fördern und weiterentwickeln. Am bemerkenswertesten unter ihnen war Georg Stiernhielm, ein Schüler von Bureus und Olof Verelius, dessen populäre Schriften die Gleichsetzung der alten Skandinavier mit den Hyperboreanern ins Bewusstsein der Intellektuellen in ganz Europa brachten. Lassen Sie uns nun einen Sprung ins nächste Jahrhundert machen und einen Blick auf einen französischen Astronomen namens Jean-Sylvain Bailly werfen. Zufällig war er kurz vor der Französischen Revolution auch Bürgermeister von Paris . Am Ende wurde er guillotiniert. Bailly schrieb eine Reihe von Werken, in denen er Hyperborea mit der verlorenen Zivilisation von Atlantis in Verbindung brachte. Er nahm zwei Legenden und fügte sie zusammen. Bailly vertrat eine Theorie namens radikaler Diffusionismus. Dies ist die Idee, dass alle kulturellen Erfindungen und Traditionen auf der Welt nicht unabhängig voneinander an verschiedenen Orten entstanden sind, sondern an einem Punkt entstanden sind und sich von dort aus ausgebreitet oder „verbreitet“ haben. Dies war ein Standpunkt, der zu seiner Zeit bereits vorherrschte . Die Menschen suchten nach der Ur-Zivilisation, dem Original. Aber die Menschen suchten nicht nach bekannten Kulturen wie Ägypten oder Indien, um diese Rolle zu übernehmen. Sie postulierten einen älteren Vorläufer aller bekannten Zivilisationen. Und für einige galt diese Ur-Zivilisation als das Atlantis, von dem in Platons philosophischen Dialogen die Rede war. Zu diesem Zeitpunkt war Atlantis zum Synonym für technologische Perfektion und Hochkultur geworden. Bailly verlegte Atlantis nach Norden und verband es mit Hyperborea. Er fügte dem Ganzen eine dritte griechisch-römische Geschichte hinzu , den Mythos vom Goldenen Zeitalter, der besagte, dass die Menschheit einen Zyklus von Zeitaltern durchlaufen habe, von denen jedes schlimmer sei als das vorherige. Ganz am Anfang stand das Goldene Zeitalter, in dem jeder in Frieden und Wohlstand lebte, ein langes Leben führte und die Nahrung der Erde im Überfluss wuchs, ohne dass jemand arbeiten musste. Obwohl dies in gewisser Weise dem atlantischen Mythos einer hochentwickelten Zivilisation widerspricht, beschreiben beide eine ideale Form der sozialen Organisation zu Beginn der Menschheitsgeschichte, sodass Bailly versuchte, sie zum Funktionieren zu bringen. Er vermutete, dass es in Asien ein weißes nordeuropäisches Volk gegeben hatte, das für alle großen kulturellen Errungenschaften der Zivilisationen der Welt verantwortlich war. Er leugnete nicht die Größe des Ostens. Nein, er schrieb ihre Leistungen lediglich den Hyperboreern zu, den Europäern, die dorthin einwanderten und ihnen diese Dinge beibrachten. Für ihn und diejenigen, die seinen Ansichten anhingen, war das Studium und die Wertschätzung des Ostens eine weitere Möglichkeit, die Europäer zu ehren. Die Geschichte der Menschheit war nun die Geschichte der Reisen der Europäer rund um den Globus. Und wie konnte man wirklich widerlegen, was er sagte? Er verortete die ursprüngliche Heimat der Hyperboräer jenseits des Rahmens empirischer Untersuchungen (ihre Überreste liegen heute unter den polaren Eisschilden). Baillys „Beweise“ wurden hauptsächlich in Mythen und Legenden gesucht. Sie waren für ihn ein korruptes Zeugnis der Vergangenheit und einer verlorenen, erhabenen ursprünglichen Religion. Nur wenn man den wahren Code der Mythologie knackte, konnte man diese Religion rekonstruieren und das aufdecken, was er den „heiligen Diskurs“ nannte. Dann spulen wir jetzt noch einmal vor ins 19. Jahrhundert. Baillys Theorie inspirierte eine russische Aristokratin und Mystikerin namens Helena Petrovna Blavatsky, besser bekannt als Madame Blavatsky, die Mitbegründerin der Theosophischen Gesellschaft. Sie behauptete, während ihres Aufenthalts in Tibet ein altes Buch namens „Die Strophen von Dzyan“ gefunden zu haben, dessen Existenz nie bestätigt wurde. Sie interpretierte es mithilfe ihrer angeblichen hellseherischen Fähigkeiten und veröffentlichte ihre Ideen 1888 in ihrem Buch „Die Geheimlehre“. das sich stark auf die Schriften von Bailly stützt. Darin schlägt sie eine Art Dezentralisierung der Menschheit vor, von einem antiken Ideal der Vergangenheit zu dem, was wir heute haben. Alles begann im „Heiligen Land“, das sie am Nordpol platziert. Von dort aus wurden andere Kontinente besiedelt. Auf ihnen lebten die sieben ursprünglichen Rassen der Menschen, und jede dieser Rassen brachte sieben Unterrassen hervor. Der erste Kontinent, auf dem sich die Menschen ausbreiteten, war Hyperborea, das Nordasien umfasste. Sie beschreibt es wie folgt: Die Menschen breiteten sich auch auf zwei anderen Kontinenten aus, sagt sie: Lemurien und Atlantis. Diese drei Kontinente der Welt, Hyperborea, Lemuria und seitdem, sind verschwunden. Aber ein anderes, das das heutige Europa und Kleinasien umfasste, blieb bestehen. Blavatsky spricht von der arischen Rasse als einem der Originale, die überlebt haben: Lange Zeit, sagt sie, lebten die Arier bei den verbliebenen Atlantern, die ihnen ihre hochentwickelten Technologien beibrachten, darunter auch Flugmaschinen, und gemeinsam brachten sie die Zivilisation nach Indien und Ägypten , Griechenland und Rom. All dies widerspricht natürlich der modernen Wissenschaft, und das Buch ist voller mystischer und fantastischer Albernheiten. Das Buch ist außerdem stark antisemitisch. Sie spricht von den Juden als „einer künstlichen arischen Rasse“ und den Schöpfern einer entwürdigten Religion, die auf der Verehrung des Phallus beruht. Die Arier hingegen werden als „das metaphysischste und spirituellste Volk der Welt“ beschrieben. Denken Sie daran, dass diese Mentalität gegenüber den Juden damals weit verbreitet war und nicht nur bei ihr vorkam, aber sie verleiht diesen Ansichten durchaus kosmologische Bedeutung. Die Juden gelten als Hindernis für den Fortschritt der Rassen.   Der theosophische Antisemitismus fand vor und nach dem Ersten Weltkrieg in Deutschland eine Heimat und vermischte Rassismus mit tausendjährigen Fantasien. Unmittelbar nach dem Krieg wurde die Thule Society gegründet. Es wurde nach Ultima Thule benannt, einem weiteren legendären Ort, der in antiken klassischen Quellen erwähnt wird. Die alten Griechen bezeichneten es als den nördlichsten Ort der Welt. Mitglieder der Thule-Gesellschaft glaubten, es sei die Hauptstadt von Hyperborea. Die Thule-Gesellschaft begann als Studiengruppe, entwickelte sich jedoch unter Rudolf von Sebottendorff zu einer politischen Aktivisten- und paramilitärischen Gruppe, die sich für die Bekämpfung von Juden und Kommunisten interessierte und ihre antiquarische Forschung als Deckmantel nutzte. Sie waren Förderer der Deutschen Arbeiterpartei. Zu dieser Gruppe gehörten Menschen, die später berühmte Nazis wurden . Aber es hielt nicht lange an und zerfiel 1919. Ideen über Hyperborea und Atlantis wurden später von anderen in Deutschland propagiert, beispielsweise in dem Buch „Der Mythos des 20. Jahrhunderts“, geschrieben von Alfred Rosenberg, dem Leiter der NSDAP-Geschäftsstelle of Foreign Affairs, der für ein prähistorisches Zentrum der nordischen Kultur im Norden plädierte, aus dem sich alle großen Zivilisationen entwickelten, und Heinrich Himmler, der mit der Organisation Ahnenerbe (Institut für Ahnenforschung) nach Beweisen für die Existenz von Atlantis suchte Inneres Asien. Bitte – ich möchte nicht, dass Sie mich hier falsch interpretieren. Ich versuche in keiner Weise zu sagen, dass das Interesse an Hyperborea oder Atlantis oder die Erforschung möglicher historischer Tatsachen dahinter antisemitisch, faschistisch oder auf andere Weise verwerflich ist. Ich versuche nur zu zeigen, wie manche Menschen diese alten Legenden für politische Zwecke genutzt haben und wie sich dies letztendlich auf die aktuellen Ereignisse auswirken wird. Passenderweise springen wir jetzt in unsere eigene Zeit und zu den Ideen eines noch lebenden russischen politischen Philosophen namens Aleksander Dugin . Die Legende von Hyperborea spielt in seinen politischen Ansichten eine Rolle. Dugin verwendet Landschaften und Himmelsrichtungen auf symbolische Weise und bezeichnet sie als „heilige Geographie“. Darin unterscheidet er zwischen Ost und West. Der Osten ist das „Land des Geistes“, das paradiesische Land, das Land der Vollkommenheit, des Überflusses, die heilige „Heimat“ in ihrer vollsten und vollständigsten Form. Es ist der Ort der Sonne, des Lichts der Welt, das materielle Symbol der Göttlichkeit und des Geistes. Der Westen hat die entgegengesetzte symbolische Bedeutung. Es ist das „Land des Todes“, die „leblose Welt“, „das Reich des Exils“ und „die Grube der Verworfenen“. Es ist der „Anti-Osten“, das Land des Verfalls, der Erniedrigung und des Übergangs vom Manifesten zum Nichtmanifesten, vom Leben zum Tod, von der Ganzheit zur Not. Es ist der Ort, an dem die Sonne untergeht. Der Westen ist materialistisch, atheistisch, individualistisch, humanistisch und beschäftigt sich mit Technologie und Geldverdienen. Es interessiert sich für Fortschritt und Evolution. Dugin bringt es mit dem Meer in Verbindung und nennt es Atlantikismus. Den Osten hingegen assoziiert er mit dem Land. Es ist traditionell, spirituell, korporativ und moralisch. Statt Demokratie und Menschenrechte tendiert es zu Autoritarismus und Sozialismus. Dugin argumentiert, dass die Bewegungen der Menschen und die Schaffung von Reichen durch die ursprüngliche Logik der heiligen Geographie definiert wurden. Zivilisationen, die näher am Osten lagen, standen dem Heiligen, der Tradition und der spirituellen Fülle näher, während diejenigen, die näher am Westen standen, weiter vom Geist entfernt waren und verfielen und degradierten. Er spricht auch von einer Dichotomie zwischen Norden und Süden, wobei der Norden Geist, Licht, Reinheit, Vollständigkeit, Einheit und Ewigkeit entspricht und der Süden Materialität, Dunkelheit, Mischung, Entbehrung, Pluralität und Eintauchen in den Strom der Zeit symbolisiert Werden. Es herrscht Harmonie auf der Welt, sagt er, wenn der Süden die Autorität des Nordens anerkennt. Wenn dies nicht der Fall ist, liegt ein Konflikt vor, und der Süden ist für den Konflikt verantwortlich. Er sagt, dass es in „vorsintflutlichen“ Zeiten einen großen Krieg zwischen Nord und Süd gab, also in der Zeit vor der großen Sintflut, als Hyperborea und Gondwana, die alten Paläokontinente von Nord und Süd, kämpften. Jetzt jedoch findet der Hauptkampf zwischen Ost und West statt. Dugin möchte klarstellen, dass er sich nicht als Rassist sieht. Ja, er gibt zu, dass all dies möglicherweise eine biologische oder rassische Komponente hat, aber das Wesen des „Nordismus“, sagt er, liege im Charakter. Es gebe keine rein nördlichen oder südlichen Völker mehr, sagt er, weil es überall auf der Welt Migrationen gegeben habe. Der Dualismus zwischen nördlichen und südlichen Typen ist jedoch geblieben. Der heutige Kampf, behauptet Dugin, findet zwischen den beiden Teilen des Nordens statt: dem reichen Norden und dem armen Norden, wobei der reiche Norden den Westen repräsentiert und der arme Norden den Osten repräsentiert. Er plädiert dafür, dass der arme Norden, womit er Russland meint, sich erhebt und sich dem reichen Norden widersetzt. Sie muss aktiv und aggressiv sein, die Projekte des atlantischen Westens ablehnen, seine Pläne von innen und außen zerstören, seine makellose Effizienz bekämpfen und seine sozialen und politischen Manipulationen vereiteln. Dugin ist der Gründer der Eurasien-Partei in Russland, einer traditionell-kommunistischen, sozialkonservativen Partei, deren Ziel der Aufbau eines von Russland geführten eurasischen Reiches ist. Seit vielen Jahren drängt Dugin darauf, dass Wladimir Putin dieses Imperium Wirklichkeit werden lässt. Wie sehr Putin an Dugins Philosophien festhält, wissen wir nicht, aber Dugin fordert seit geraumer Zeit eine Annexion der Ukraine . Er glaubt nicht, dass die Ukraine jemals ein legitimer Staat gewesen ist und dass ihr Erwerb eine absolute Notwendigkeit für ein eurasisches Imperium ist. Und nun kommen wir endlich zu der Frage, wie das alte Hyperborea mit dem Krieg in der Ukraine verbunden ist. Es ist offensichtlich nicht entscheidend oder von entscheidender Bedeutung . Es ist nicht so, dass die Legende die Ursache des Konflikts ist. Es handelt sich lediglich um ein rhetorisches Werkzeug, das im eurasischen Diskurs eingesetzt wird. Aber wenn Sie es jetzt sehen, wissen Sie, was es bedeutet und warum es verwendet wird. Manchmal bekommt es sogar eine eschatologische Bedeutung. Ich hoffe, das hat Ihre Frage beantwortet. Wenn einer von Ihnen da draußen mir eine Nachricht senden und diese möglicherweise hier in einem Video beantworten lassen möchte, können Sie dies unter speakpipe.com/DavidMiano tun. Und wenn Sie den Kanal unterstützen möchten, können Sie dies für nur 2 $ pro Monat unter patreon.com/WorldofAntiquity tun. Vielleicht gefällt Ihnen meine kleine E-Broschüre „Why Ancient History Matters“. Sie soll Menschen davon überzeugen, dass das Thema auch in der modernen Welt wichtig ist. Vielleicht möchten Sie sie auch dazu verwenden, die Nachricht zu verbreiten, also teilen Sie sie gerne Es ist für jeden, der es möchte, kostenlos. Ich habe den Link im Beschreibungsfeld unter dem Video hinterlassen, damit Sie sich später ein Exemplar sichern können.

Ancient Hyperborea and the War in Ukraine.en.srt

00:00:00,160 --> 00:00:02,240 for regular videos on ancient cultures and forgotten civilizations please subscribe hi i'm just going through my voicemails let's give one a listen hi david uh my name is mitch from colorado um i have a question regarding the hyperborean myth uh namely the hypobiri and korean conspiracy we see coming up in in several several forms you know a lot having to do with the ancient aliens and all that stuff ah thank you for your program by the way i found out about you through history of psy regarding the pseudo archaeology episode um and i pretty much listened to most yourself and i look forward to hearing what um we have to say regarding this uh this conspiracy have a good day and thank you mitch yes um i have run across this claim that there was an ancient race of hyperboreans that some have associated with a lost advanced civilization or with atlantis or even with ancient aliens so yes i will tell you about what we know about hyperboreans from ancient writings and then i'll share with you how this legend has been interpreted in more recent times and how it is also linked even with recent events such as the war in ukraine yeah the earliest extant ancient writer that talks about the hyperboreans is hesed from the 7th century bce he mentions them in a list of peoples but gives no details except that they are well horsed the hyperboreans are not mentioned by name in homer but he does mention a chill wind personified as someone called boreus which seems to be blowing from somewhere north of thrace but the greek historian herodotus writing 200 years later says homer refers to the hyperboreans in the epigony unfortunately this work has been lost and that both homer and hesiod knew of the myths of the births of the gods artemis and apollo on the island of delos which herodotus connects with the hyperboreans another earlier work that herodotus refers to is the aramaspia by aristius of prokinesis written around the same time as hesiod his work is also lost we're told that aristeas claimed that the hyperboreans lived far to the north beyond the lands of the scythians sumerians iscidones eramastpi and the griffins who guarded the gold aristius was a traveler and testified that he tried to reach hyperborea but never did he also is the first known source to connect it with the worship of apollo but in his account there seems to have been a mixing of the real world with a fantastical mythical world right around the same time the poet alkyus composed his hymn to apollo which contains a reference to the hyperboreans this text also is lost but we have a summary of it from himarius a greek philosopher from the 4th century ce who had a copy here is his summary when apollo was born zeus equipped him with golden headband and lyre and gave him also a chariot of swans to drive and sent him to delphi in the spring of castalia thence to declare justice and right for the greeks but when apollo mounted the chariot he directed the swans to fly to the land of the hyperboreans now when the delphians learned this they composed a pan and a tune and arranged dancing choruses of youths around the tripod and called on the god to come from the hyperboreans apollo however delivered law among the men of that region for a full year but when he thought that it was time that the tripods of delphi should ring out too he ordered his swans to fly back again from the hyperboreans so that with the blaze of summer and the presence of apollo the poet's liar also adopts a summer wantonness in the account of the god this doesn't really tell us much of anything about the hyperboreans but again we see the link with apollo the implication is that he goes there every winter and returns to delphi in the summer another poet from this time simon ideas briefly mentions the hyperboreans and all he says about them is that they live for a thousand years by the end of the 6th century bce two traditions had developed about hyperborea among the greeks one that linked it with the oracle of apollo at delphi as we have just seen and another that linked it to the oracle of apollo on the island of delos the poet pindar writing in the 5th century bce mentions hyperborea in several of his odes often in passing but he speaks of it as a far away place difficult to access here's a passage from his tenth pythian ode addressing apollo whatsoever splendors we of mortal race may reach through such he apollo has free course even to the utmost harbor edge but neither by taking ship neither by any travel on foot to the hyperborean folk shall you find the wondrous way yet of old the chieftain perseus entered into their houses and feasted among them when he had lighted on them as they were sacrificing ample hecatombs of asses to their god forever in their feasts and hymns has apollo special joy and laughs to see the bring ramp of the strange beasts nor is the muse a stranger to their lives but everywhere are stirring to and fro dances of maidens and shrill noise of pipes and binding golden bay leaves in their hair they make them merry cheer nor pestilence nor wasting old age approach that hallowed race they toil not neither do they fight and dwell unharmed of cruel nemesis apollo he says got to hyperborea not through usual means but he adds that perseus a hero from greek mythology happened to light upon it when on his travels he saw some of them sacrificing donkeys but note the description of hyperborea as a place of happiness and long life the descriptions of it as a utopia multiply in the later sources herodotus who lived around the same time as pindar has an even more detailed description he says the hyperboreans are reputed to live north beyond the scythians and beyond the iscidones north of them concerning the hyperborean people neither the scythians nor any other dwellers in these lands tell us anything except perchance the iscidones and as i think even they tell nothing for were it not so then the scythians too would have told even as they tell of the one-eyed men he then relates how the delians the inhabitants of dilos say that the oracle of apollo there receives offerings regularly from the hyperboreans they never meet any hyperboreans but the offerings are said to be passed on from them exchanging many hands along the way until they reached d-loss where they actually came from who knows but the delians had a legend says herodotus that the original offerings the first ones were brought by two maidens and five men who came straight from hyperborea but that when they never returned home the hyperboreans decided it was safer not to send gifts directly but i should add herodotus remain skeptical of the existence of the hyperboreans we have a fragment of a work from the later 5th century bce from someone called hellanicus of lesbos in it the writer claims the hyperboreans lived to the north of the rifian european mountains this by the way appears to be a mythical mountain range the location of which we don't know he also says that the hyperboreans were people of justice ate no meat but only wild fruits and that when people in their society reached 60 years of age they had them killed the greeks by the way often described utopian societies as consisting of vegetarians after this various writers propose various locations for the hyperboreans showing that there was considerable disagreement some tried to make the hyperboreans more historical and realistic by associating them with known people and places for example several suggested that the rifian mountains were none other than the alps and the hyperboreans simply lived north of them and they had in fact invaded rome at one point this seems to be an identification with the gauls the work of eratosthenes the geographer who lived in the 3rd century bce we no longer have but the roman geographer strabo who did have eratosthenes writings summarizes some of eratosthenes points and among them is a point about the hyperboreans eratosthenes you see takes issue with herodotus who was skeptical that the hyperboreans existed this charge should be laid against herodotus that he assumed that by hyperboreans those peoples were meant in whose countries boris does not blow for even if the poets do speak thus rather mythically those at least to expound the poets should give ear to sound doctrine namely that by hyperboreans were meant merely the most northerly peoples and as for limits that of the northerly peoples is the north pole writing in the first century ce the geographer pomponius mila places the hyperboreans north of the caspian sea he writes the caspiani next to the scythians surround the caspian gulf beyond them the amazons are said to be found and beyond them the hyperboreans he elaborates further later on the hyperboreans are located beyond the north wind above the rifian mountains and under the very pole of the stars where the sun rises not every day as it does for us but for the first time at the vernal equinox and where it eventually sets at the autumnal equinox therefore for six months daylight is completely uninterrupted and for the next six months night is completely uninterrupted the land is narrow exposed to the sun and spontaneously fruitful its inhabitants live in the most equitable way possible and they live longer and more happily than any mortals to be sure because they delight in their always festive leisure they know no wars no disputes and they devote themselves primarily to the sacred rites of apollo according to tradition they sent their first fruits to delos initially in the hands of their own virgins and later they sent them through peoples who handed them on in succession to farther peoples they preserved that custom for a long time until it was profaned by the sacrilege of those peoples the hyperboreans inhabit groves and forests and when a sense of having been satisfied by life rather than boredom has gripped them they cheerfully wreath themselves in flowers and actually throw themselves into the sea from a particular cliff for them that is the finest death ritual pliny the elder writing in his book the natural history around the same time has more to say about these enigmatic people behind these riffian mountains and beyond the north wind there dwells if we can believe it a happy race of people called the hyperboreans who live to extreme old age and are famous for legendary marvels here are believed to be the hinges on which the firmament turns and the extreme limits of the revolutions of the stars with six months daylight and a single day of the sun in retirement not as the ignorant have said from the spring equinox till autumn for these people the sun rises once in the year at mid-summer and sets once at mid-winter it is a genial region with a delightful climate and exempt from every harmful blast the homes of the natives are the woods and groves they worship the gods severally and in congregations all discord in all sorrow is unknown death comes to them only when owing to satitty of life after holding a banquet and anointing their old age with luxury they leap from a certain rock into the sea this mode of burial is the most blissful some authorities have placed these people not in europe but on the nearest parts of the coast of asia because there is a race there with similar customs in a similar location named the ataki others have put them midway between the two suns the sunsets of the antipodes and our sunrise but this is quite impossible because of the enormous expanse of sea that comes between those who locate them merely in a region having six months of daylight have recorded that they sow in the morning periods reap at midday pluck the fruit from the trees at sunset and retire into caves for the night nor is it possible to doubt about this race as so many authorities state that they regularly send the first fruits of their harvests to delos as offerings to apollo whom they specially worship these offerings used to be brought by virgins who for many years were held in veneration and hospitably entertained by the nations on the route until because of a violation of good faith they instituted the custom of depositing their offerings at the nearest frontiers of the neighboring people and these of passing them on to their neighbors and so till they finally reached dlos later this practice itself also passed out of use to make things even more confusing theodorus siculus writing in the first century bce associates the hyperboreans with britain the author of the biblioteca from the first to second century ce places the land of the hyperboreans near the atlas mountains in north africa there are many variations of the hyperborean myth found in the ancient writers i tried to give you a taste of the earliest and most important but this summary cannot possibly do the subject full justice i think it is enough though to make clear that in the greek literary tradition for the most part the hyperboreans were a mythical people living far to the north beyond a range of lofty mountains called the rifian mountains they were associated with boreas the north wind and that's how they got their name these mountains were perceived as a kind of barrier between the real world and the mythical one and the hyperboreans who worshipped apollo lived in a kind of utopia the hyperboreans lived long lives didn't have to work lived in peace and had a just society i realized that some people have supposed that such amazing people could not possibly be from this earth and so must have been aliens but as we are familiar with ancient myths and legends and how stories get transmitted and embellished it's more likely that the legend is either a complete fabrication since it is set in a location where a paradise could not possibly have existed or is a distortion and displacement of an originally factual story referring to a group of people closer to home we probably will never know but what could any of that possibly have to do with recent events as i mentioned earlier ancient history you might think is so far removed from what is going on in the world today that it is hardly likely to be used in current politics you would be surprised sometimes it does appear in the discourse so let's fast forward now from ancient greece and rome to sweden yes sweden in the early 1600s we're in early modern europe now and at that time there was an interesting trend in european history writing national histories were all the rage and the writers of these histories loved to construct timelines tracing the history of whatever nation they were writing about all the way back to remote antiquity the starting point for a history would be events immediately after the great flood spoken of in the bible the ancestry of the present ruling monarch of a european country would be traced back to one of the early descendants of noah by doing so it added legitimacy and authority to the reigns of these monarchs they weren't just the descendants of barbarians who overran the roman empire they were older and greater than even the romans and the greeks this antiquarianism involved the study of ancient myths laws ruins documents landscapes genealogies customs and religion but it wasn't intellectually rigorous it was more about seeking evidence to support your pre-existing idea than allowing the evidence to lead you to a conclusion it was methodologically open anything could be used to support the ideas you were promoting from archaeological excavations to esoteric numerological comparisons of old alphabets to picking out parts of myths and assuming them to be true well writers in sweden followed this trend too they associated themselves with the goths who are mentioned in greek and roman writings and it is true that the goths probably did have their origin around scandinavia but they went further the ruling dynasty of the swedes was claimed to be descended from magog the grandson of noah who they say was the forefather of the goths this is all largely invented but this gothic connection was not satisfying to some you see the goths were in the popular mind associated with barbarism they were the ones that helped to destroy the roman empire so during the 17th century a new tradition of research developed in sweden to solve the problem which identified the swedes with the hyperboreans scholars of the time tried to establish this link by comparing accounts of the hyperboreans with old norse writings and they argued that the goths were not barbarians they were in fact descendants of the hyperboreans who were civilized people who ruled the baltic region long before the greeks and the romans even existed this view played a central role in swedish political and historical discourses at that time the guy who started all this was johannes buryus in his book tate's skanziani he discussed several classical accounts about the hyperboreans especially herodotus and theodorus and he compared them with swedish legends and rooms and art and artifacts he claimed this evidence bore witness to an ancient high civilization at the swedish city of uppsala the goths were a successor culture to the hyperboreans he minimized the achievements of the classical peoples in order to glorify northern europeans saying that the greeks and romans and western europeans had basically received all the great aspects of their civilization from that of the hyperboreans in the north the hyperboreans had the original civilization and it was pure and unspoiled and highly sophisticated he was arguing these things during the 30 years war when charles ix and gustavus adolphus kings of sweden were looking for justification for expansion into new territories and berius's ideas were employed for this purpose furious even added a prophetic aspect to it all suggesting this was the beginning of a new golden age when sacred hyperborean wisdom was being revived of course a golden age didn't happen but others after burias will continue to promote these ideas and elaborate upon them most notable among them were georg stearnhell a student of various and olaf virelius whose popular writings brought the identification of the ancient scandinavians with the hyperboreans to the attention of intellectuals in europe more broadly now let's jump ahead to the next century to look at a french astronomer by the name of jean sylvain bailey he also happened to be mayor of paris just before the french revolution he ended up getting guillotined bayley wrote a series of works in which he linked hyperborea to the lost civilization of atlantis he took two legends and put them together bailey adhered to a theory called radical diffusionism this is the idea that all the cultural inventions and traditions in the world instead of arising independently in different places originated from one point and spread out or diffused from there this was a point of view that already had currency in his time people had been seeking the ur civilization the original but people weren't looking to known cultures like egypt or india or anything like that to fill this role no they were positing an older predecessor to all the known civilizations and for some this ur civilization was believed to be the atlantis spoken of in plato's philosophical dialogues by this time atlantis had become synonymous with technological perfection and high culture bailly relocated atlantis to the north and associated it with hyperborea he added a third greco-roman tale to all of this the myth of the golden age which said that humanity has gone through a cycle of ages each one worse than the one before at the very beginning was the golden age when everyone lived in peace and prosperity lived long lives and the food of the earth grew in abundance without anyone having to work although this contradicts somewhat the atlantean myth of a super sophisticated civilization they do both describe an ideal form of social organization at the beginning of human history so bailey tried to make it work in asia he supposed there had existed a white northern european people who were responsible for all the great cultural achievements of the civilizations of the world he didn't deny the greatness of the east no he just credited their accomplishments to the hyperboreans europeans who migrated there and taught them these things thus for him and those who adhere to his views study and appreciation of the east was another way of honoring europeans the story of the human race was now the story of europeans travels across the globe and how could one really disprove what he was saying he situated the original homeland of the hyperboreans beyond the scope of empirical inquiry its remains he said we're now under the polar ice sheets bailey's proofs if you want to call them that were sought mostly in myths and legends they were for him a corrupt record of the past and of a lost sublime original religion only by cracking mythology's true code could one reconstruct this religion and uncover what he called the sacred discourse so then we fast forward again now to the 19th century bayley's theory inspired a russian aristocrat and mystic by the name of helena protrovna blavatsky better known as madame blavatsky who was the co-founder of the theosophical society claiming to have found an ancient book called the stanzas of xi'an while she was in tibet a book whose existence has never been verified she interpreted it using her claimed powers of clairvoyance and published her ideas in 1888 in her book the secret doctrine which relies heavily on the writings of bailey in it she proposes a kind of devolution of the human race from a past ancient ideal to what we have today it all started in the sacred land which she places at the north pole from there other continents were populated on them were the seven original races of humans and each of these spawned seven sub-races the first continent that people spread to was hyperborea which comprised northern asia she describes it as follows the land of the hyperboreans the country that extended beyond boreas the frozen-hearted god of snows and hurricanes who loved to slumber heavily on the chain of mount raphaeus was neither an ideal country as surmised by the mythologists norieta land in the neighborhood of skytia and dianub it was a real continent a bonafide land which knew no winter in those early days nor have it sorry remains more than one night and day during the year even now the nocturnal shadows never fall upon it said the greeks for it is the land of the gods the favorite abode of apollo the god of light and its inhabitants are his beloved priests and servants this may be regarded as poetized fiction now but it was poetized truth then people spread to two other continents as well she says lemuria and atlantis these three continents of the world hyperborea lemuria and atlantis since disappeared but another comprising what is now europe and asia minor remained blavatsky speaks of the aryan race as one of the originals that survived the aryan race was born and developed in the far north though after the sinking of the continent of atlantis its tribes emigrated further south into asia for a long time she says the aryans resided with the remaining atlanteans who taught them their sophisticated technologies including flying machines and together they brought civilization to india egypt greece and rome all this of course flies in the face of modern science and the book is filled with all kinds of mystical and fantastical silliness the book also is highly anti-semitic she speaks of the jews as an artificial aryan race and the creators of a degraded religion based on the worship of the phallus the aryans on the other hand are described as the most metaphysical and spiritual people on earth keep in mind that this mentality towards the jews was common in those days and not unique to her but she does add cosmological importance to these views the jews are thought of as a hindrance to the progress of the races theosophical anti-semitism found a home in germany before and after the first world war mixing racism with millenarian fantasies it was right after the war that the thule society was formed it was named for ultimate thule another legendary place spoken about in ancient classical sources the ancient greeks spoke of it as the northernmost place in the world members of the thule society believed it was the capital of hyperborea the thule society started out as a study group but under rudolf von sabotendorf it became a political activist and paramilitary group interested in combating jews and communists using their antiquarian research as a cover they were a sponsor of the german workers party people who would later become famous nazis were part of this group but it didn't last long and fell apart in 1919. ideas about hyperborea and atlantis were propagated by others in germany afterward such as in the book the myth of the 20th century written by alfred rosenberg the head of the nazi party's office of foreign affairs who argued for a prehistoric center of nordic culture in the north from which all great civilizations developed and heinrich himmler who through the organization ananerba the institute for ancestral research sought out evidence for the existence of atlantis in inner asia please i don't want you to interpret me in the wrong way here i'm not trying to say in any way that interest in hyperborea or atlantis or exploration of any possible historical fact behind them is anti-semitic fascist or in any other way reprehensible i'm only trying to show how some people have used these ancient legends for political purposes and how ultimately this will play into current events so appropriately now we jump ahead to our own time and to the ideas of a russian political philosopher by the name of alexander dugan still living the legend of hyperborea plays into his political views dugan uses landscapes and carnal directions in a symbolic way referring to it as sacred geography in it he distinguishes between east and west east is the land of the spirit the paradigm land the land of perfection abundance the sacred homeland in its fullest and most complete form it is the place of the sun the light of the world the material symbol of divinity and the spirit the west has the opposite symbolic meaning it is the land of death the lifeless world the empire of exile and the pit of the rejected it is the anti-east the country of decay degradation and transition from the manifest to the non-manifest from life to death from wholeness to need it is the place where the sun descends the west is materialistic atheistic individualistic humanistic and concerned with technology and making money it is interested in progress and evolution dugan associates it with the sea and calls it atlanticism the east on the other hand he associates with the land it is traditional spiritual cooperative and moral instead of democracy and human rights it tends toward authoritarianism and socialism dugan argues that the movements of people and the creation of empires was defined by the primordial logic of sacred geography civilizations closer to the east were closer to the sacred to tradition to spiritual abundance while those closer to the west were further from the spirit and decayed and degraded he also speaks of a dichotomy between north and south with the north corresponding to spirit light purity completeness unity and eternity and the south symbolizing materiality darkness mixture privation plurality and immersion in the stream of time and becoming the most ancient and primordial layer of tradition unequivocally affirms the primacy of north over south the symbolism of the north corresponds to the source to the original northern paradise from which all human civilization originates ancient iranian and zoroastrian texts speak of the northern country of aryana vaya with its capital of varah from which the ancient aryans were expelled by glaciations sent upon them by ariman the spirit of evil and opponent of the bright ormuzu the ancient vedas also speak of a northern land as the ancestral home of the hindus the schwettas vipa the white land lying in the far north the ancient greeks spoke of hyperborea the northern island with the capital thule this land was considered to be the homeland of the bright god apollo in many other traditions one can detect the most ancient traces so often forgotten and fragmentary of this nordic symbolism there is harmony in the world he says when the south recognizes the authority of the north when it doesn't there is conflict and so the south is responsible for the conflict he says there was a great war between north and south in antediluvian times that's the time before the great flood when hyperborea and gondwana the ancient paleo continents of north and south fought now however the main fight is between east and west dugan wants to make it clear that he does not see himself as a racist yes he admits there may be a biological or racial component to all this but the essence of nordicism he says is about character demand of the north is not simply white aryan or indoor european in terms of his blood language and culture the man of the north is a particular kind of being endowed with a direct intuition of the sacred to him the cosmos is a texture of symbols each of them pointing toward the first spiritual principle that is invisible to the eye the man of the north is the solar man sun and mensch who does not absorb energy as black holes do but allots it the streams of creation light strength and wisdom flow out of his spirit there are no more pure northerner southern peoples anymore he says because there have been migrations all around the world but the dualism between northern and southern types has remained pure nordic civilization disappeared with the ancient hyperboreans but its messengers laid the foundations of all present traditions this nordic race of teachers stood at the origins of the religions and cultures of the peoples of all continents and colors of skin traces of a hyperborean cult can be found among the indians of north america among the ancient slavs among the founders of the chinese civilization and among the natives of the pacific among the blonde germans and the black shamans of western africa among the red-skinned aztecs and among the mongols with their wide cheekbones there is no people on the planet that does not have a myth about this solar man sun and mitch true spirituality the supra rational mind the divine logos and the capacity to see through the world to its secret soul these are the defining qualities of the north wherever there is sacred purity and wisdom there invisibly is the north no matter what point in space or time we inhabit the north looked at in terms of tradition is a meta-historical and meta-geographical reality the same can be said about the hyperborean race it is not a race in a biological but rather in a purely spiritual metaphysical sense the fight today dugan asserts is between the two parts of the north the rich north and the poor north the rich north representing the west and the poor north representing the east he advocates for the poor north by which he means russia to rise up and oppose the rich north it must be active and aggressive rejecting the projects of the atlanticist west destroying its plans from the inside and out combating its stainless efficiency and thwarting its social and political manipulations dugan is the founder of the eurasia party in russia which is a traditional communist socially conservative party that aims to build a eurasian empire led by russia for many years dugan has been pushing for vladimir putin to make this empire a reality how much putin adheres to dugan's philosophies we do not know but dugan has been calling for an annexation of ukraine for quite some time he does not believe ukraine has ever been a legitimate state and its acquisition is an absolute necessity for a eurasian empire without ukraine russia will never be able to become a full-fledged sovereign power an empire an independent poll of a multi-polar world this means that the faith of unipolarity and globalism depends on whether the west is able to pull away ukraine after all if russia and ukraine unite one way or another uni polarity will collapse and the geopolitical map will change irreversibly again and so we finally get to how ancient hyperborea is connected to the war in ukraine clearly it is not crucial or instrumental to it it's not that the legend is the cause of the conflict it merely is a rhetorical tool employed in the urationist discourse but now if you see it you know what it means and why it's being used sometimes it even takes on eschatological meaning over the course of this struggle the flame of the resurrection of the spiritual north the flame of hyperborea will transform geopolitical reality the no global ideology will be that of final restoration putting a final end to the geopolitical history of civilizations but this will not be the end which the globalist spokesman of the end of history have theorized the materialistic atheistic anti-sacred technocratic atlanticist version of the end will give way to a different epilogue the final victory of the sacred avatar the coming of the great judgment which will grant those who chose voluntary poverty the kingdom of spiritual abundance while those who preferred wealth founded on the assassination of the spirit will be condemned to eternal damnation and torment in hell lost continents will arise out of the abysses of the past invisible metal continents will appear in reality a new earth and a new heaven will arise i hope that answered your question if any of you out there would like to send me a message and possibly have it answered here in a video you can do so at speakpipe.com david miano and if you'd like to support the channel you can do that for as little as two dollars per month at patreon.com world of antiquity you might like my little e-booklet why ancient history matters it's designed to persuade people that the subject is important even in the modern world you might also wish to use it to help spread the word so feel free to share it with someone you know it's free for anyone who wants it i've left a link in the description box below the video for you to grab a copy catch you later

Atlantis and The Tartessos Discovery The Mediterranean’s Hidden History of Giants.en.srt

00:00:04,200 --> 00:00:06,879 an ancient civilization shrouded in mystery has captivated the imagination of Scholars and enthusiasts alike one of the most enduring and speculative theories surrounding its existence is its connection to the legendary lost city of Atlantis described by the ancient Greek philosopher Plateau Atlantis was set to be a powerful and advanced civilization that mysteriously vanished beneath the waves some theorists have proposed that tartessos could be Atlantis a 3,000-year-old civilization formed through a blend of indigenous Iberian and Greek peoples as well as Phoenician settlers who originated from what is now modern-day Lebanon however at the center of this mystery is its connection to the lost city of Atlantis the true identities of the mythical sea peoples and their impact on the countries of Morocco Libya Lebanon and even Ireland could tesos be the real city of Atlantis itself [Music] [Music] [Music] in Lebanon 1950 Dr Luis botter a former French delegate to the prehistoric Society wrote in one of the middle east's leading archaeology journals the reviewed to Muse de be the following statement I want to make it clear that the existence of gigantic men in the eulian age by which I mean between about 75,000 and 150,000 years ago must be considered a scientifically proven fact in his paper concerning the discovery of oversized implements found across the Mina region Dr Balter refers to gigantic tone tools Unearthed in Syria including objects of quote unquote abnormal Dimensions weighing 2.5 kg to 3 and 1/2 kg to another discovery made by Captain R leener in South Morocco where similar constructed implements weighing up to 8 kg were found according to the controversial Italian writer and archaeologist Pierre Domenico Kimo indeed it was in agada in Morocco that Captain lafer had discovered a complete arsenal of hunting weapons including 500 double-edged axes weighing 172b which were 20 times as heavy as would be convenient for Modern Man to handle the axe at all one would need to have hands of a size appropriate to a giant with a stature of at least 13 ft from the disproportionate number of clinical cases of gigantism among Moroccan men to a history of discoveries concerning the remains of humanoid Giants spanning from the 16th century tanasia to 21st century Sardinia it appears that within the Mediterranean region there exists something inherently anomalous the question is what could it be decades later in a seemingly unrelated mystery maracus neighbor morania came under the spotlight when its massive geological structure became the focus of us here on the mysterious Middle East being one of the first on the platform to speculate that this natural geological anomaly could have unnatural Origins this theory was based on research made by several archaeologists who published papers throughout the 2000s stating that is an actuality the lost city of Atlantis of course another name for the is the Rishad structure or the eye of the Sahara [Music] Weeks Later the Rishad structure hypothesis grew in popularity when YouTube channels like bright Insight later followed by Joe Rogan grabbed the attention of the international media since then morania has remained the primary candidate for the Lost Civilization however in the meantime other significant discoveries have been made in and around this quarter of the Mediterranean and Atlantic also hinting to another Lost Civilization in this same area and this civilization is officially on record believed to have once been ruled by a giant who is the descendant of one of history's most famous Giants in April 2023 a Monumental archaeological Discovery was Unearthed in Guana Spain that provided Clues to the existence of A Lost Civilization that for a while some academics viewed as a myth here archaeologists uncovered five 2,500 year old statues that may be remnants of an ancient Society known as tesus a 3,000-year-old civilization that could be one of the most important lost civilizations in human history that no one is even talking about although mainstream archaeologists have now completely embraced the existence of tesus as an undeniable part of the Mediterranean history this civilization is essentially an anomaly that encompasses several interconnected lore and phenomena from Aliens to Giants that if understood has the potential to completely rewrite our science and history books the Spanish tourist website fascinating Spain accurately states that the mystery surrounding tesos begins with its name the most widespread opinion among historians and archaeologists is that it refers to a kingdom from the 12th to the 5th Century BC While others make references to biblical links and Greco Roman mythology one of the most interesting aspects of this city is that prior to the 2023 Discovery tesus was nothing more than a name mentioned in ancient texts with a mythical status similar to that of Atlantis because of the similarity between tesus and Atlantis it's been speculated that both locations are one and the same furthermore we may not merely be talking about a singular City but an entire nation large enough to engulf the countries of morania Morocco Spain Portugal and the azoris Nations that have all at one time been linked to Atlantis for in front of the mouth which you Greeks call as you say the pillars of Heracles there lay an island which was larger than Libya and Asia together and it was possible for The Travelers of that time to cross from it to the other islands and from the islands to the whole of the continent over against them which encompasses that veritable ocean and according to the Lord surrounding tartos in particular this nation was one of the wealthiest in the region a wealth that was protected by a giant king named jiren okay we're back and good evening now speaking of giants the Nephilim and all of that here is a strange and albeit a little scary story from one of our neighboring islands for your rush hour drive home in Sardinia 1974 a farmer discovered the head of a massive ancient statue that turned out to be one of the most important archaeological fines of the decade then throughout the 1970s over 5,000 fragments of giant humanoid statues roughly 8 ft tall were subsequently found officially according to historians they were likely carved by the nuragic people a civilization that lived on Sardinia nearly 4,000 years ago but unofficially according to some local villagers the nuragic people not only had a connection to the lost city of Atlantis but also created these statues in the likeness of a race of giants that were Atlantean 6 years later in 1979 giant bones were reportedly discovered during the excavation of one of sardinia's many archaeological projects according to the author Timothy alberino individuals who worked on one of these excavations in the town of sardara testified that multiple skeletons of hominids from 9 to 12 ft tall were discovered at different times near the Church of St Anastasia before quickly being seized and removed by an unknown individual or organization disturbingly there have been multiple instances where giant Sardinian Bones have vanished just hours after being secured with a history of discoveries going back over a hundred years and reports of such finds being covered in the global media including in Canada's sherbrook Daily Record in October 1953 the US's Red River prospector in May 1901 and the same report appearing months earlier in March in the Welsh paper the evening express it appears that there was not only mainstream interest in such anomalies but the topic was treated with a level of seriousness that is now lacking today with a clear International interest in such Oddities to us this implies that an organization with significant resources and access that may not even be Sardinian or from anywhere in the Mediterranean had and may still have a vested interest in getting these bones off the island the moment they are discovered if indeed they are real so the question is who and why today all that can be found of these Giants are the megalithic statues allegedly crafted in their likeness and the Giant tombs known as dolm thought to have once contained their remains scattered around the country incidentally and as we will show later on in this episode these giant tombs are not only found in Sardinia but also across the Iberian Peninsula according to various folklore of the region spanning from Morocco and Portugal to Egypt and Syria these tombs and similar oversized burial sites may have housed more than one racer type of giant correspondingly in a book that is considered one of the most culturally important pieces of non-fiction in the United States despite not being widely known outside of Academia and using the esteemed journal the medical repository as a significant scientific resource Joseph comto the tongue of time and star of the states not only delves into the discovery of the remains of giants in the Mediterranean during the 19th century but also references the possibility of a species of real life giant cyclopses in the area this possibility is consistent with Algerian FOC that states that not only giant cyclopes once roamed its land but also a variety of other strange vaguely humanoid entities of various sizes but when it comes to Giants as we will discuss in the next chapter contemporary researchers in alternative archaeology believe that these cyclopes may have been Atlantean and just one of several races of giants that came in a variety of terrifying humanoid forms such as the multi-limbed king gion the king of tartessos [Music] as a descendant of Poseidon according to Greek mythology jiren is typically depicted as a chimera a human with animal properties and characteristics mindly consistent with other anomalous humanoids believed to have once and according to some still exist in the Mediterranean see our two previous episodes connecting the Moroccan Portuguese entity known as Aisha kandisha and her Arab variants in Jordan Kuwait and the UAE to learn more anyway illustrations often describe jiren as a monstrous giant winged humanoid with multiple Limbs and heads and he was just one of many Giants and smaller humanoids set to exist in and around northwest Africa that were also terribly deformed according to atlanti pedia the journalist Richard Casado states that Not only was Atlantis and by extension tartos home to Giants but also a colony of giant cyclopses the website states that in January 2017 kasaru wrote that the wall surrounding the ancient city of taragona in Spain which is incidentally approximately 350 km from where the taresian remains were later to be found it's in fact a structural Remnant for an entire colony of the cyclopes and that these entities may have originally been Atlantean the megalithic cyclopian stone walls that once surrounded and protected the ancient city of Taco today known as taragona in Northeast Spain are mystifying the classical historians tell us these walls were built by a mysterious race of oneeyed giants called the Cyclops this undermines the mainstream explanation of the city's Origins offered by modern Scholars who claim ter was founded by the Romans 2,000 years ago but this explanation is directly contradicted by the megalithic prehistoric wall that once surrounded and protected the ancient city of Tero throughout history it has been widely recognized that megalithic polygonal walls like the walls in Tero could only have been built by one people the cyclopses described by the classical historians as a giant race of Master Builders with a cyclopian eye or third eye awakened on their forehead now according to Wikipedia cyclopian masonry is a type of stonework built with massive Boulders roughly fitted together with minimal clearance between adjacent stones and no use of mortar the term comes from the belief of classical Greeks that only the mythical cyclopes had the strength to move the enormous Boulders correspondingly Taco's megalithic cyclopian wall walls once surrounded the entire city they resemble similar stone walls at other cyclopian cities in that they are made up of the same polygonal and megalithic architecture this evidence suggests that the cyclopses established taco and other Copan cities as a colony or Outpost of some kind a colony away from their Homeland and perhaps in enemy territory the cyclopes appear to have created small colonies like Tero in Spain and kosa and norba in Italy where their lineages ended Antiquity is filled with refugees Stories the most ancient and famous describing refugees fleeing the sunken Atlantis was Tero one of the places the survivors of Atlantis settled a colony where a higher Humanity escaped a cataclysm a golden age Humanity although mainstream anthropologists dismissed that idea of giant cyclopses actually existing due to the people confusing elephant skulls for cyclopes skulls other Regional examples hinting to oversight humanoids can still be found via the construction of huge megalithic tombs around the Iberian Peninsula adalan is a megalithic tomb and according to Andalusian folklore Giants are the only beings capable of moving these carved drugs especially at a time where the mechanical means capable of transporting stones of that size were not easily feable Legends of giants that lifted rocks and open Gorge and glies can be found all over the region from Spain and Morocco to Syria and Lebanon now if tesos was either a strategic trading partner with the city of Atlantis or was part of a regional superpower that came under the name of Atlantis encompassing the entirety of morania Morocco Spain and the azoris this would mean that the April 2023 discovery of ancient statues in guena could be Atlantean in origin making them one of the most significant archaeological finds in modern history due to the influence of the GRE Roman civilization on North Africa in particular stories of giant and humans interacting with each other can be found throughout the Mediterranean in Libyan folklore for example antus a Libyan giant was said to have forced Travelers passing through his land to compete with him in a wrestling match of course he overwhelmed them all and used their skulls to roof the Temple of his father posidon in Greek mythology Poseidon is often associated with the lore of Atlantis according to Plato's account Poseidon was said to have been assigned to the protector of Atlantis but ultimately influential in its destruction now anate is story is part of a cannon of stories from Greek folklore concerning a lost race of giants who lived on the coast of Morocco Algeria Libya and Tunisia Etc this geographical distribution is consist with many giant bones 20th and 21st century archaeologists have found in the Mediterranean however they dismissed these finds as proof of giants stating that they most likely belong to large mammals such as elephants yet according to Adrian mayor from Stanford School of humanities when the Romans first came across these bones they were certain that they belonged to one or more Giants she writes that Commander quintius cotus upon arriving in inang Morocco in 81 BC the locals showed him a huge Mound said to be the grave of anaus who was also the city's founder and according to the ancient geographers trbo the skeleton in the mound was about 85 ft tall now I don't know about you but an 85 ft tall elephant is just as terrifying as an 85 ft tall human but anyway when it comes to Toros like Atlantis it was believed to Encompass the pillars of Hercules linking Spain on Morocco as mentioned in earlier episodes Morocco is intimately connected to the Irish myth of the fomorian Giants this connection between Morocco and Ireland hypothetically occurred either through Tales told by ancient traitors who traveled between the two countries or an actual literal invasion of Moroccan Giants on the shores of Ireland although the atmology of their name is uncertain a commonly accepted theory is that the term fian is derived from the world fichi meaning the men of Morocco furthermore diatric considered early Morocco as a colony of Atlantis while we have suggested this on this channel that the fomorian Giants may have originated from Atlantis itself and could theoretically been a member of an anomalous race of Warriors known as the sea peoples in some historic interpretations including within theosophical teachings there's a belief in the existence of a fourth root race that preceded the human race some interpretations suggest that this fourth root race was physically larger and more robust than modern humans technically making them Giants and Atlantis was apparently one of their homes where they possessed Advanced knowledge and Technology although there is no real evidence to back this theosophical Theory it is consistent with an idea already present in many other ancient Traditions wherein it stated that a prehuman race or an advanced human civilization once existed on Earth before Global cataclysm or reset occurred for example in Islamic theology the Holy Quran reference a race that ruled over the planet prior to the creation of Adam some interpret this race as a quote unquote g-like species a humanlike civilization that were either complete Savages or technological Geniuses or a combination of both pretty much like us modern humans I guess the question of how many of these species could have possibly survived one or more Global resets into our Modern Age makes for an intriguing thought experiment considering the numerous stories worldwide about unexplainable cryptons monsters Giants and other anomalous humanoids allegedly encountered in the 21st century it's possible that some of these beings are not only remnants of a civilization that predates ours but may have also inhabited Atlantis and even been members of the feared sea peoples especially within the Mediterranean region broadly speaking the sea peoples refer to a series of mysterious and enigmatic Maritime invasions and migrations that occurred during the late Bronze Age around 1200 BC in the Eastern Mediterranean region towards what's now modern-day Egypt Lebanon and Syria their mysterious nature lies in their historical obscurity and the lack of concrete information regarding their identities Origins and motivations while several ancient sources including inscriptions from Egypt and the hittite Empire make references to encounters with the sea peoples the true nature of who or what they are is unprovable that was until October 2022 when my friend the mysterious Middle East received an email from an Irish amateur archaeologist who has been quietly working with the Spanish government to learn more about this mysterious race choosing to only be referred to by his initials MB this is his story mb's story began when a media company made claims that Atlantis is under the donana national park when investigating this he instantly found glaringly obvious mistakes in their findings like confusing World War II bunkers for Atlantean temples so while using Advanced lar technology to do this he discovered ruins he believes are linked to tartessos in an area that on a side point has a history of paranormal occurrences historically tartessos was was a major Celtic Hub with evidence of trade connecting Egypt to Ireland at a time when the Phoenicians were also their main trading partners now according to Irish mythology a race called The malians Who Came From the Mediterranean drove a race of Irish Supernatural entities known as the deanan underground in Ireland if this battle is based on a real life event it can be assumed that the Malaysians would have had an assistance from a third party possibly the Phoenicians the atlanteans the sea peoples or a composite of all three MB believes that answers can be found in the ruins uncovered by his lar findings because of the links that already exist between tartessos and Ireland these images show the remains of a large underwater anomaly that plays a pivotal role in the lore of Atlantis the remnants of the navigational pillars of Hercules severely damaged by catastrophic natural event in 1755 what you see here in these images is the temple that was a part of the complex the pillars were in the place is generally avoided by the locals and is known as poo desanta Isabel apollonius of Tiana a first century Greek philosopher described the temple as being open and on a flat base with two wells in it it sank in approximately 100 AD due to an earthquake now it should be understood that there were two sets of pillars constructed at two different times in history the original ones in the temple and the ones on the coast built by the Romans after the temple sank attention moved on to the Roman pillars another Temple was later constructed in honor to the original which can be found on the elot desanti Petri this still exists as for the Roman pillars they were flattened in the 1755 event after which The Straits of Gibralter became known as the pillars however despite the assistance of top Spanish experts in his research the officials who can approve further study are simply not interested with one allegedly saying if you agree to leave out the words tartessos and Atlantis then I would agree it is a site of archaeological importance but I am not going near it with a barge pole ultimately when it comes to mysteries in the Mediterranean there seems to be three consistencies first is the discovery of ancient Egyptian influences in places where they are not expected Ed from Ireland to even gigantic underwater pyramids in the azors secondly is the theoretical existence of giants anomalous races in Atlantis finally is the presence of powerful influential organizations that not only forces officials to downplay such Oddities but actively hide them despite the increasing strength of research into the more Arcane aspects of the Mediterranean there's also prec consistent Global academic push back when it comes to the topics of giants one of the prominent historical organizations accused not only of dismissing Fringe archaeology but also allegedly suppressing it is the institution known as the smithonian the smithonian established in 1846 is an umbrella group of museums and educational research centers since its Inception it has been embroiled in controversy with archaeologists in the Americas allegedly unearthing dozens of oversized skeletons only for the Smithsonian to cover up these discoveries since this institute has numerous connections with establishments around the world including the Mina region it's feared that they may have a hand in suppressing not only the existence of giants here but also any theory that could potentially append the deranian model for human Evolution outside of folklore and religion taresa like many ancient cultures has been the subject of claims suggesting that it possessed Advanced knowledge and Technology surpassing its era these speculations often revolve around Notions of sophisticated Machinery Advanced metalurgy and other scientific Innovations hence why they've been associated with Atlantis and the almost Supernatural might of the sea peoples now the sea peoples were so powerful in addition to ending the Bronze Age It's thought that they might have been one of the most influential components in weakening the ancient Egyptian civilization while posing as a legitimate threat to the Phoenician Empire academics argue that tesus was heavily influenced by The Phoenician culture and may have been under the Phoenician control at times others propose a more intricate relationship involving cultural exchange and trade now if tesus was really as powerful as some French theorists belied they were where did they get that power from Lebanon Ireland or somewhere more unexpected returning to our interview with an amateur archaeologist MB where he spoke about the import of alosa D Santa Isabel and the original pillars of Hercules this area has also been home to numerous strange phenomena reported by local fishermen including possible UFO and crypted encounters according to the albinas Del Atlantic blog a local fisherman told them that while fishing in this area with friends using two boats at one point they left a 99-year-old child and one of them and went went with the other boat to fetch drinking water from the land when they returned the boy was found in a panicked state with his boat flooded when they asked what happened the child explained that the sea became rough and a large light shot from beneath it into the sky on other occasions strange fish with prominent teeth and no eyes typical of marine life seen at extremely low depths were caught here which is almost impossible to occur that's why fishermen usually don't frequent this area and when they do it's typically in [Music] groups so what exactly are we dealing with here enter the ancient ET Theory this intriguing concept that extraterrestrial beings visited our planet in the distant past sharing their knowledge with human cultures in the context of tesas this Theory offers a compelling perspective that the civilization's advanced technology and knowledge were gifts from extraterrestrial visitors and when later civilizations became aware of this they interpreted alien contact as religious contact turning aliens into Godlike beings and Titans therefore the very foundations of tesa's alleged technological achievements may be rooted in interactions with beings from beyond our world and the most extraordinary it ation of this Theory tesus itself may have been more than a terrestrial civilization but an extraterrestrial Colony or outpost on Earth various opinions exist regarding the nature of this alien species with many delving into the Realms of obvious science fiction however one reoccurring theme in both contemporary Atlantean lure and ancient cultures involves the depiction of extraterrestrial or extradimensional beings with repan forms this concept has roots and theosophical ideas about Atlantis notably presented by Helena blavatsky in her 1888 book The Secret Doctrine where she mentions Dragon men who once held a mighty civilization on Earth in an upcoming episode it seems that the evidence for the existence of these beings might be found in the deserts of the hashimite kingdom of Jordan so look out for that but what is your opinion do you agree or disagree sound off in the comments share like And subscribe and look out for the next episode [Music] [Music] oh [Music] [Music] [Music] [Music] [Music] [Music] [Music]

BEST Datasets for LLMs Plus Create Your Own.en.srt

00:00:00,560 --> 00:00:04,259 hello Community a lot of questions about data set for large language model the easiest way I can think of is go to hugging phase let's have a look here at our latest llm open source llm from Mosaic ml the company that is now bought by databricks we have here the mpt-30b model this is the Mosaic pre-trained Transformer model with 30 billion parameter and as you can see here you have a very short introduction a decoder style Transformer pre-trained on scratch on 1 trillion tokens of English code beautiful so you know what it is and then you just go here after the hosted inference API you have here the data sets the data set that were used to train here this particular model this MPT 30 billion models and as you can see you have data set that are available follow for you on hugging phase to download now normally you also have here in the text on the left hand side more or in additional information they tell you here the code base here is for example in the LM Foundry Repository it has their own platform you have here the license you have here where it has been trained on it can handle long inputs thanks to Alibi Alibi remember here train short and test long range with linear biases enabling input length extrapolation where we have here a biases on the very key attention course you notice you love it we have here of course flash returns from 30 on my last video faster Transformer and so on and then they show you here additional model where this particular mpd30 was the base model and then you have here additional fine-tuned model for example the instruct model is an additionally fine-tuned model on instruction following and you have a chat model for dialogue generation now as you can see here here the last attack here is here your license this is Apache 2.0 license and if you're looking now here for example at the instruct model you see here we have here an open source license for this if you're not familiar with creative comments never mind here is a very short home page here you see exactly here the abbreviation you see here attribution share alike 3.0 tells you you are free to share copy redistribute in any format remix transform build upon the material for any purpose even commercially under the following terms please you have attribution so you must give credits to the original Creator you'll write a link to the license and you indicate if you have made any changes if you have made any changes then share a like comes into force and you must distribute your contribution that are based on your original license now under the same license as the original license of course because you build your code on this uh specifically license code so here creative comments very easy to understand yeah what I wanted to show you hold on before we go on the data sets now here you have here the typical C4 data set and you have here the multi-language C4 data set and then from Big code you have here the stack so if you're interested these are available on hugging face if you want to have a look here at the data set card you will see here on the left side exactly how the data set looks like what is the information in the data set how is it formatted what are the D types so if you want to build a similar data set you get here very good idea how you have to structure it then of course you can download this they give you a detailed information how you can download it for example here get clone hugging face data sets Ln AI C4 tell your text 13 terabyte on your local drive if you're more precise you have different options to download it acknowledge and license so very easy and then if you're interested what are other models that have been trained on this C4 data set and then you see exactly here updated two days ago here's our empty mpt-30b model exactly downloaded 8 000 times so you see this is a very nice way to find out about the data set now multilingual C4 yeah maybe we go here for the stack stack is here a interesting way because you have now to provide you email to get access to this data set this is nothing strange this is some Creator choose this way yes they want to have your email for their newsletter or whatsoever so you have a term of use here for the stack for example stack data set is a collection of source code of over 300 programming languages yes you have the home page you have the GitHub repo you have even here research paper archive you have a point of contact and then you read here the term of use you agree you log in and you got access to the data set here even to tell you you know very nice graphical what it is how you can use it and so on whatever changed in a different version tell you exactly what it is the languages they're supported and how to use it here for example in a python code if you have your Jupiter notebook or your collab notebook how to load it how to use it the data field exactly what each data field is the content the characters whatever yes yes yes a lot of information about this but I didn't want to enter this here so here you have the data sets for here when we look here at this mile for the pre-training of this model so now you remember the pre-training is very expensive I told you if you do not pay one million you are not pre-training any llm let's verify this here we go where we are hold on a sec we are here with mpt30b with here the Mosaic ml that is now bought by databricks and they were so nice to provide us with some financial data so the training times and the training cost here for the pre-training to generate the model was about nine hundred thousand dollar you see that took about one month per 1 trillion token you had a Precision from brain fluid 16 and your model and the hardware used were 512 gpus and we have here an Nvidia data center a 100 GPU with 40 gigabyte vram this is the free training now as you can see here on this base model I showed you here where am I here we have two additional models that have been additionally fine-tuned and the following models are fine-tuned here on our mpt-30 you have here an instruct model which was short form instruction following and you have a chatbot so you see the license at first you see that the license here is an open source license and here in the second case you have a non-commercial license so here you can instruct you can use when you want to sell your model when you have Services you want to sell to your customers but a second here is a non-commercial license so if you go there hugging face has your ear from here with now the additional fine tune models and you have the additional instruct is now a model here built by fine tuning oops wait by fine-tuning the base model and now here again you got it here our data set where the fine tuning now happened on top of the base model pre-training so we have here and I think the most important is here the dolly and the HH data set you can download this here then you have some mathematical data sets you have here additional data set but interesting to know you have yet a data breaks Dolly 15 and you have here from entropic the helpful and harmless if you click on this you'll see exactly again how does the data set look like what is here if you click here in the string use exactly what is the conversation or what is the instruction that you are looking for and if you want to build a similar data set now you have a template for this but of course you can download this data set if we scroll down if we scroll down we scroll down we continue to scroll down here you have to usage so you see exactly data set load data set load data set on topic HH and then you can use it you even have a contact point if you have any question about this data set and here on the right hand side you see also the models that have been trained pre-trained or fine-tuned on their specific data set and here for example you see our MPT not a smaller the 7 billion model for the chatbot and a lot of other different models and if you're lucky you have spaces and you can have a look at the spaces if you want to see how this goes for example here let's have a look at H2O the gp2 chatbot oh it's running on a 10g so you have here exactly this is hosted you enter here your question and you have here the operational chatbot running on an A10 G beautiful you can also see here in the tag here the last is the license and you see here an NC non-commercial license so again you have here for the mtp30b chat here the model card um downloads last month yes beautiful and you have here again the data set that used here to train to fine tune this particular model this one this one and this one beautiful or you have it even in more details here in the text on the left side and so on this model was trained here you have the release date you have the model license Ada is even a blog post very nice and you have of course the repo this is it with some demonstration how to use it again sample piece of code how to use this data set with the Cuda into traitanimal implementation of The Flash attention yes this is rather easy config attention config Triton unbelievable sequence length of 2K you can use it with RDP up to 8K what you do or 16k even config maximum sequence length 16k and this is done because it has been with an additional pre-training stage here for a sequence length adaption of up to 8K and rdb enables users to increase this maximum sequence length even further during fine tuning or interference for up to 16k beautiful here's the code for you to implement this so you see it is rather easy to find here the data set for specific model or have a look at the data set and find the data set model that you are looking for now second tab here is files and version you notice here you have your normally about 10 gigabyte you have here your specific bins but what I want to show you is here the community tab and always especially if models come out in the first weeks like mpt-30b quite new you always should verify because there is always some changes to the code as you can see here very first entry Community llm Foundry update June 27 so 17 hours ago go there have a look what this is update and also we go to see the files that have been changed so we see two files are affected two python files the modeling file and the normalization file so for example here look this was just hours ago they had they discovered there was a little error or maybe a type error typing so they said oh we have to change so from output equal x divided by this and now is the output is equal x multiply this so you see code changes can happen they run validation they check again and again so in the first weeks please there is always some adaptation so if you have here now your model always go in the first weeks and even later have a look at the community tab because professional creators like music ml if they do here some code changes they tell you here hey 17 hours ago we had to update our repo in The llm Foundry for this particular model and please update accordingly because if you uploaded or downloaded this 18 hours ago you know that for example here in this particular automatical operation it should be a multiplication instead of the division or the other way around or whatever the other changes is you can verify what or maybe you personally changed and in the file that you do not have to download the complete stack okay I think this is it this gives you an overview the model the licenses the demos how to download the data sets that were used to pre-train their model data set use to fine-tune additional version of this model how you can download here this particular data set how you can see how the format is how the design is how the structure of the data set is maybe you integrated for a first test run in your model and then if it works well you can now optimize the data content with your personal data or with your company data but do not start fresh from zero you know look there are if you go here from hugging face here Top Line you have models and data sets if you click on models you see you have 240 000 models so if you're happy on the left side computer vision or llms you have a model that comes close to the task that you are looking for so please start with a model that has been evaluated and tested by the community and if you go not here the data set you see we have 45 000 data sets and you can have here filter multimodal computer vision llm text classification zero shot classification and you see for example we have 107 data sets for zero shot classification either pre-training or fine tuning so I have a look at this sorted through use a model that has been done by professionals before you start to build your own fine-tuning data set for your model use this data set and then it is easy it saves you time if you stick here to the format to the design here of some professional data set models beautiful this is it for my site I hope you enjoyed it this is the overview that I want to give you about data set which data set should you use which data set or the best for your specific task I hope it was informative and maybe I see you in my next video

Biblical Family Tree (Extended Version).en.srt

00:00:00,440 --> 00:00:03,199 last year I redesigned our Biblical family tree chart and posted a video giving a basic overview of the tree however several years before this I had posted several episodes about the biblical Family Tree in which I did a deeper dive into the subject and spoke about things from a more secular academic perspective so in this video what we're going to do is give you those previous episodes again but this time stitch together as a single video and rea animated using the latest version of the chart now if you don't want to hear the extra commentary and you just want to see the chart with a basic overview you can use the link in the description to find the video that we did last year but if you want to hear what Scholars think about the Bible and find out which parts are myth and Legend and which parts are history keep watching because we're going to dive into it right now according to the Book of Genesis the first two humans were named Adam and Eve and they were created directly by God now according to Modern DNA research all humans alive today can in fact be traced back to a single male ancestor which scientists have cleverly named why chromosomal atom and a single female ancestor named mitochondrial eve but keep in mind that these two two DNA ancestors are very different from the Adam and Eve from the biblical story for one thing why chromosomal Adam probably did not live at the same time as mitochondrial eve and even if by some strange coincidence the science showed that they did live at the exact same time they were likely not a couple and they certainly would not have been the only two Homo sapiens on Earth instead they were simply the male Whose y chromosome DNA ended up beating out everyone else's and the female whose mitochondrial DNA ended up beating out everyone else's I hope to cover the science behind all of this in a separate video sometime next year but back to the Bible according to the biblical account Adam and Eve were a couple and initially the only two humans on earth eventually though after getting kicked out of the Garden of Eden they had two sons named Cain and a Cain was a farmer and Abel was a Shepherd but one day Cain ended up killing his brother Abel out of jealousy now considering that the Israelites were originally pastoralists like the good son Abel was this story may actually have a basis in some sort of historical conflict between the Israelites and some nearby agriculturalists but as I explained in the earlier video in this series The bibl biblical writers were more interested in making theological points than they were about simply recording exact historical details anyway Adam and Eve went on to have a third son named Seth as well as a bunch of other children it is from Seth's line that we eventually get the next major character in The Bible Noah but before I go on I want to point out that both Cain's line and Seth's line are recorded in the Bible and that they have some interesting similarities both contain a series of six names that are almost identical except for one small Swap and several alternate spellings so one possibility is that both genealogies share a common origin in other words maybe there was originally one list of ancestors that was passed down orally but over the centuries people in one area remembered the names in a slightly different way and eventually it developed into a parallel tradition then at some later Point editors combined the two traditions and made it seem like they were separate genealogies this is not the only example of parallel accounts in the first five books of the Bible in fact there are lots of them indicating that these books were pieced together from multiple sources and tradition again this is a topic that I hope to cover in a separate video sometime next year for now let's return to the family tree Noah is the guy who built the large boat called The Ark and filled it with a bunch of animals this is because God decided to destroy the Earth in a flood and then start all over again with Noah and his family who were the only survivors now as many commenters pointed out in previous videos flood stories are a common theme found in cultures throughout the world this seems to indicate that there may have been some sort of major flood event that was retained in Humanity's Collective memory or perhaps there was just a bunch of smaller events according to the Bible Noah had three sons and therefore everyone alive on Earth today would be a descendant of either Shem ham or Jeep this is where the idea of there being three distinct human races comes from us usually named white black and yellow but let me emphasize strongly this idea is not true modern DNA research shows us that we can divide people into hundreds of different ethnicities based on Regional genetic variation but there is no genetic marker that allows us to then take those ethnicities and group them together into just a handful of categories called races the closest thing would be to group ethnicities by continent but even there the categories would overlap quite a bit and they would not line up very nicely with Continental lines but the authors of the Bible did not have knowledge of DNA or historical migration patterns so according to them the various nations of the earth that they were familiar with could in fact be explained using a simple family tree and that's what the next part of the biblical family tree is a family tree of Nations Shem had five Sons ham had four and jeith had seven so in total Noah had 16 grandsons in most cases the names of those 16 grandsons match perfectly with the names of Nations that existed in the Middle East during the time when the Bible was written so on this map are five sons of Shem shown in red four sons of ham shown in yellow and seven sons of jeith shown in blue let's look at ham first from this map it's clear that ham was primarily associated with Africa in fact up until recently the term hdic was still used to refer to language groups from North Africa nowadays the term afroasiatic is used instead the most important hdic nation was mitzraim this was and is is the Hebrew word for Egypt but it was also the ancient Babylonian word for Egypt so keep in mind that most of these names are not the names of people they are quite clearly place names Canan and Kush being two more good examples turning our attention to the red section representing the descendants of Shem there are also several recognizable place names here too Aram being an ancient name for Syria Asher being an alternate name for Assyria and ilam being a nation that existed on the Iranian Plateau prior to the rise of Persia the only one that stands out as being a personal name rather than a place name is AR foad which as we'll see is the person from whom Abraham from ER of the calans descended I should also point out that it is from the name Shem ancestor of all these red areas that we get the term Semitic and anti-semitic finally let's talk about jeith shown in blue these names are more obscure and uncertain as they are all names given to places much farther away from the land of Israel Javen is usually associated with the Greeks and madai with the mes but when it comes to the other five it's mostly guesswork during the medieval period it was thought that some of these nations in particular Gomer spread into Europe so when it comes to the three sons of Noah very roughly you could say that ham represented Africa Shem represented West Asia and jeith represented Europe and this is exactly what certain medieval Christian thinkers promoted which in turn led to the idea of three races which unfortunately was used to to promote a heck of a lot of racism but we don't need modern DNA research to conclude that the classification system offered by the Bible is at the very least incomplete you'll notice that the people living in India China Australia the Americas subsaharan Africa Etc were not included in this classification system that's simply because the biblical writers weren't aware that those people even existed what they were doing was simply painting a picture of the world as they knew it okay let's continue down the tree our foad had a grandson named Eber and this is probably where the term Hebrew comes from from there if we go down another five generations we get a man named Tara who had three sons Abraham nahor and Haron of these three Abraham was by far the most important in fact the Book of Genesis is really a book about Abraham his son Isaac and Isaac's son Jacob together known as the three Patriarchs everything in the Bible that comes before Abraham like the Adam and Eve story and the flood story is really just a prologue Abraham is said to be the father of three major world religions Judaism Christianity and Islam and and it is because of this that these religions are often called the abrahamic religions so let's look at his family tree Abraham was married to his Half Sister Sarah but Sarah had difficulty having children so Abraham married her handmade Hagar as well who was Egyptian and had a son by her named Ishmael but as The Story Goes God promised that Sarah would miraculously have a child in her old age and indeed she did naming the child Isaac shortly thereafter Hagar gets banished and winds up in Arabia where According to Islamic tradition Ishmael became the ancestor of the northern Arabic tribes a lot of people forget this but Abraham actually had a third wife as well named Cura according to the Bible the people who later became the midianites are the descendants of Abraham's son named Midian from his marriage to coutura one last thing to mention about Abraham it is curious that the name Abraham is comprised of the exact same consonants as the name of the Hindu god Brahma who is the father of several other important Hindu gods and who happens to have a wife named Sara Swati so maybe the two oldest religions on the planet Judaism and Hinduism both have links to a similar even earlier tradition that includes a couple named something like Braham and Sara it's a very big maybe but it's fun to think about so Abraham's son Isaac ended up marrying a relative named Rebecca she was the granddaughter of Abraham's brother nahor thus making Isaac and Rebecca first cousins once removed together they had two sons Esau and Jacob Esau was the eldest and therefore entitled to the main inheritance but through trickery Jacob managed to get Esau to pass his Birthright on to him so Jacob becomes the next big character in the story he falls in love with his cousin Rachel you can see here that her father laan was Rebecca's brother but laan tricks him into marrying his other daughter Leah instead in the end he ends up marrying both sisters but has to work for laan for 20 years in total Jacob whose name is later changed to Israel has 12 sons and one daughter named Dina the 12 sons eventually end up becoming the 12 tribes of Israel but before we move on let's quickly look at a map of the biblical land of Israel to the east in what is today Jordan there were three nations that were on and off enemies of the Israelites Ammon Moab and Edom well according to the Bible these three nations were actually relatives of the Israelites the moabites and ammonites were the descendants of Abraham's nephew lot and the were the descendant of Jacob's older brother Esau okay the 12 tribes of Israel out of the 12 there are two that are the most important Levi from which the Priestly line comes shown in red and Judah from which the Royal Line comes shown in blue now the other tribes are shown in yellow and if you count them you'll notice that there are actually 11 meaning that in total we actually have 13 tribes not 12 let me explain Jacob's most famous son was Joseph who was given the multicolored coat but wound up being sold to Egypt where he became advisor to the Pharaoh he was the firstborn son of Jacob's favorite wife Rachel so he was given a double portion in terms of inheritance therefore the tribe of Joseph is usually split into two tribes based on his two sons Ephraim and manasha and since the tribe of Levi were appointed to be priests they didn't get any physical inheritance so once we take them out we're back to 12 anyway Jacob and his family ended up moving to Egypt where Joseph was living and it is there that they grew into a nation but as the story goes after a few Generations the Egyptians forced them to become slaves which brings us to The Exodus story and the story of Moses the most important prophet in Judaism according to the second book of the Bible called Exodus Moses was placed in the Nile River as a baby and then discovered by one of the pharaoh's daughters who adopted him and raised him as her own but as an adult he sees an Egyptian beating an Israelite and kills the perpetrator he then escapes to Midian to avoid punishment where he meets Jethro and marries Jethro's daughter Zapora it is in Midian that God appears to Moses in the form of a burning bush and tells him that he has to go lead his people out of Egypt and into the promised land which was back where Abraham Isaac and Jacob had lived Moses gets help from his brother Aron and after God gives Egypt a series of 10 plagues Pharaoh eventually lets the Israelites go although as The Story Goes the Pharaoh then changes his mind and traps the Israelites near the Red Sea where God then performs A great miracle causing the sea to part and the Israelites to escape for good they end up wandering in the desert for 40 years though at the end of which Moses passes on the torch to a man named Joshua from the tribe of Ephraim who then leads the Israelites to conquer the land of Canaan where they end up dividing the land amongst the 12 tribes with the descendants of Aaron being appointed as priests now as I mentioned in part one of this series according to secular historians the leading theory is that the Israelites were actually just one of the many Canaanite tribes and that they never did live in Egypt as a nation not in the main part of Egypt anyway during this period Canaan was actually a part of the Egyptian Empire so it's possible that some of them were in fact Egyptian slaves and that they were somehow a able to throw off that yoke of slavery but in Canaan not in Egypt the exact details are not known but this is yet another topic that I hope to come back to and explore in more detail at a later date according to the biblical account the period between the conquest of Canaan and the rise of the davidic monarchy was a period in which the Israelites were ruled by a series of military leaders called judges among these judges are are several famous bible characters such as Samson Gideon and the female judge Deborah Deborah is important because according to biblical Scholars a portion of the Book of Judges called the song of Deborah is thought to be the oldest layer of text in the entire Bible the last major character before the monarchial period is the prophet Samuel who was a levite it was Samuel who initially appointed Saul to be king and then later David David is followed by his son Solomon and then after Solomon the Israelites split into two major kingdoms the kingdom of Judah in the South and the Kingdom of Israel in the north Judah of course was mostly comprised of the tribe of Judah whereas Israel was comprised of all the remaining tribes the first king was actually a man named Saul prior to Saul the 12 tribes of Israel were said to have been ruled by a series of Judges who were basically temporary leaders who led armies during times of Crisis but according to the Bible the people eventually got tired of that system and demanded to have a king so they drew lots and in the end Saul from The Tribe of Benjamin was chosen this marked the beginning of what's referred to as the United monarchy which means that all 12 tribes of Israel were United under a single King now as I mentioned in part one there is no evidence outside of the Bible that a United Israelite kingdom ever actually existed when we look at the archaeological record for this time period what we find is a bunch of small Israelite villages with seemingly no centralized government this greatly contrasts with the biblical description of the period which paints Israel as being a large powerful and extremely wealthy Nation so the most likely conclusion is that these first few kings are more legendary than historical this means that they likely did exist but were perhaps more akin to local tribal Chieftains than Mighty Kings and that the Bible exaggerates their power with that said let's continue the story during Saul's Reign a young hero named David from the tribe of Judah starts to grow in popularity after an incident in which David was able to kill an enemy Giant named Goliath after that event David joins Saul's Army becomes best friends with Saul's eldest son Jonathan and even marries one of Saul's daughters named Michael he then goes on to be very successful in several battles against the Israelites main enemy the Philistines eventually Saul becomes jealous of David and tries to have him killed forcing David to go into hiding then both Saul and Jonathan die in a battle against the Philistines at this point the tribe of Judah declares David to be their King but the rest of the tribes choose Saul's only remaining son ishbosheth there's a seven-year civil war between the two sides and eventually Abner who was Saul's main General as well as his first cousin switches sides and supports David soon thereafter ishbosheth is killed by his own men and David becomes king of all Israel he makes Jerusalem his capital and in total He reigns 40 years so let's now look at David's Tree in more detail David was the youngest son of a man named Jesse who in turn was the son of obid and obid was the son of Boaz and Ruth the two main characters from The Book of Ruth so basically Ruth was David's great grandmother I'd also like to point out David's nephew joab who was the son of one of his sisters he becomes David's main General and features quite prominently in the story of David's life oh and remember David's best friend Jonathan well Jonathan had a disabled son named mephibosheth Who David adopts after he becomes king now I've already mentioned that David married one of Saul's daughters but he also married seven other women and had at least 18 children his firstborn son an heir was named amnon but there's a story in the Bible in which amnon rapes his half sister Tamar who was the full sister of Absalom Absalom seeks revenge and has amnon killed later Absalom instigates a coup against his father David and tries to take the throne but following a battle absolum gets his long beautiful hair stuck in the branches of a Tree joab finds Absalom and disobeying David's orders to take him alive kills him for which joab ends up losing his job another famous story associated with David is the story of David and Beth Sheeba in which David sees Beth Sheeba bathing on a rooftop and conspires to have her husband killed in battle so that he could marry her so yeah as literary figures go David is a pretty complicated character he does a lot of good things but he also does a bunch of bad things too but generally he's seen as a good guy because he always seems to repent and learn from his mistakes anyway he has a son with baath Sheba named Solomon and it is Solomon that ends up becoming the next king okay so Solomon is mostly remembered as being the one who builts the first temple as well as for being really wise really rich and for supposedly having 1,000 wives one of his wives was possibly the Queen of Sheba she's mentioned only briefly in the Bible but in Ethiopian tradition the story is told in more detail there she is said to have had a son named menelik who becomes the king of Ethiopia and the progenitor of the solomonic dynasty if if you're interested to learn more about that line I've got a separate video on that topic which I'll link to in the description so like his father David Solomon Reigns for a total of 40 years the fact that both these Kings have nice round very symbolic rain lengths is further evidence that they are likely legendary figures as opposed to strictly historical ones so after the reign of Solomon the kingdom splits in two the tribes of Judah and Benjamin in the South continue to be ruled by the House of David in Jerusalem and are known as the kingdom of Judah whereas in the north the 10 remaining tribes declare independence and become known as the Kingdom of Israel their first king is a man named jeroboam who is from the tribe of Ephraim which was the largest of the 12 tribes let's look at the Kingdom of Israel first and then we'll go back and look at the Kingdom of Judah second so in Israel we get several ruling dynasties jeroboam is followed by his son naab but 2 years into his Reign naab is killed by one of his army captains named Basha and Basha becomes king instead Basha was from the tribe of issachar but then history repeats itself he has a decently long Reign and passes things on to his son Ella but then after just two years Ella is assassinated by one of his army commanders a man named zimy but zimy is unable to hold on to power and commit suicide after just 7even days as king at this point there's a civil war some of the people support tipney who was probably a relative of zimy but others support omry who was likely from the tribe of isar like Basha and Ella eventually om's side wins and he becomes the sole King now omry is a very important figure strangely unlike many other Bible characters his name is not well known today however in my opinion he was one of the most important important kings in ancient Israel he holds the distinction of being the earliest known person in the entire Bible for which we have evidence in the archaeological record so you'll notice that he has a red check mark next to his name kind of like the verification symbols you see on social media on this chart whenever you see a red check mark it means that we have a source outside of the Bible that confirms the existence of that person in real life so let's talk quick quickly about how we know omry was a real historical King if you're ever in Paris you can check out the following artifact at the lra it's called the Misha Steely and comes from the ancient Kingdom of Moab which today would be part of Jordan it dates to just a few decades after the reign of omry and describes omry king of Israel capturing some moabit territory the name omry shows up on the black Obelisk of shelman III which is now housed at the British museum in London I'll be talking about this artifact more in a bit but for now note that it clearly mentions the phrase House of omry indicating that other nations at the time knew that the Kingdom of Israel was being ruled by a dynasty that started with omry omry is also important because he founded the city of Samaria which went on to be the capital of the northern kingdom for the rest of its existence anyway omry was followed by his son Ahab and the Bible talks a lot more about about him and also about his wife Jezebel Ahab and Jezebel were the king and queen of Israel at the time that the Prophet Elijah lived Elijah being one of the more famous prophets in Jewish history the Bible paints Ahab as being a very Wicked King influenced strongly by his wife Jezebel who was a Phoenician and thus not an Israelite from a literary point of view Jezebel is an interesting figure because in most most cases she is portrayed as the ultimate Evil seductress but on the other hand those who see the evil seductress Trope as being a dangerous stereotype and an attempt to discredit strong confident women Jezebel has actually become somewhat of a feminist icon anyway we do not have any corroborating evidence for the existence of Jezebel but we do have mention of her father and brother in a now lost history of TI that was quoted by Joseph cus her brother ball Esser II was supposedly the grandfather of the legendary Queen Doo who is said to have founded the city of Carthage so that's an interesting link there one thing to keep in mind about the biblical account of the northern kingdom is that it was primarily written and edited much later by scribes from the southern Kingdom so there's an obvious bias toward the monotheistic religion that developed at Jerusalem and went on to evolve into what's called second temple Judaism which in turn led to the development of the better known rabinal Judaism as well as Christianity and Islam so basically from the southern Kingdom's perspective the northern kingdom was seen as being disobedient to the one true God Hashem Ahab and Jezebel were famous for promoting the worship of the god ball instead so whenever something went wrong the southerners blamed it on the fact that the Northerners worshiped the wrong God or Gods Ahab has a red check mark because he shows up in a set of Assyrian monuments known as the Kirk monoliths currently located at the British museum in those inscriptions the Assyrian King shalmaneser III claims that he defeated 2,000 chariots and 10,000 soldiers of Ahab the Israelite according to the Bible he's killed during a war with the the kingdom of Judah and is followed by his sons ahaziah and jehoram joram's name appears on an artifact known as the T danan Steely which was discovered in the 1990s and currently is housed in the Israel Museum in Jerusalem that inscription confirms a story told in the Bible in which jehoram king of Israel and ahaziah king of Judah are defeated by Hazel king of Aram Damascus I'll talk more about the tan Steely when we talk about Judah but in the Bible's version a man named juu ends up replacing jehoram as king of Israel it's at this point that Jezebel is killed by being pushed out of a window although the Bible doesn't make it clear it's possible that juu was a descendant of omry through a junior branch in fact his name appears on the black Obelisk of the Assyrian King Shaner III where he is described as J J son of omry most likely meaning juu from the house of omry but the black Obelisk is even more important because it actually includes an image of juu bowing down and giving gifts to shelman eer this is the first and only contemporary image we have of an ancient Israelite King things seem to have stabilized at this point because after J's Reign we get a series of four fatherson successions I'll point out jehoash because because his name appears in the archaeological record as well he is mentioned in the Steely of adad nari III now located in Baghdad at the Iraq Museum there he is referred to as the king of Samaria which is the earliest reference we have outside of the Bible of that particular City we don't have any direct evidence outside of the Bible for a king named jeroboam II however in one verse it describes an earthquake that occurred during jeroboam II's reign and according to the geological record we know that there was indeed a big earthquake in the region around 760 BCE which fits so following jeroboam II things start to go downhill his son Zachariah is assassinated in his first year and replaced with an army commander who in turn is assassinated after just one month and replaced with another Army Commander named menahem menahem is mentioned in the annals of of tigth pisar III as being one of the many kings who paid him tribute he was eventually followed by his son Paha who like so many Israelite Kings was eventually assassinated and replaced with one of his army commanders that King named Pekka is also mentioned in Assyrian records as paying tribute to tath piser and guess what happened to Pekka yep he was assassinated and replaced by one of his army Commanders this fact is confirmed in Assyrian records that King named hosia would be the last king of Israel he made a deal with Egypt in the hopes of avoiding paying tribute to Assyria that was a bad move because Assyria now led by Shaner the fth responded by Conquering the kingdom for good and destroying their Capital at Samaria so over here I've been pointing out several of the Assyrian Kings unlike the ancient Israelite Kings the existence of all of them can be confirmed by the archaeological record so instead of giving them all a red check mark What I've Done instead is give the ones that are mentioned by name in the Bible a little blue check mark so that's what those symbols mean okay let's now look at the southern Kingdom of Judah there King Solomon was followed by his son rabam whose mother was a non-israelite named Nama she came from the nearby Kingdom of Ammon now located in Jordan and interestingly Rahab abam married a granddaughter of Absalom so in a way absalom's line did end up on the throne in the end he was followed by their son abaja and then by Assa who had a long and peaceful Reign generally the Bible describes the kings of Juda as being good Kings who destroyed idols and encouraged the worship of the one true God in contrast with the Kings of Israel who did the opposite and were therefore punished with more internal conflict next in line in Judah comes Jehoshaphat who was a contemporary with Elijah Ahab and Jezebel in fact his son jehoram married a daughter of Ahab and Jezebel together that couple had aziah who as I mentioned earlier allied with his uncle king jehoram of Israel against the king of Aram Damascus which brings me back to the tell Dan Steely which describes the incident in that inscription it appears to read amiah son of jehoram of the House of David this is important because it is the earliest reference in the archaeological record to the House of David but note that it doesn't directly reference David as king nor does it describe anything that David did instead it simply references the existence of a royal Dynasty named after someone called David this is a bit different from the reference to the house of omry being that omry lived just a few decades before the the earliest mention of his name whereas David lived over a 100 years before the earliest mention of his name this is why David is still considered to be more of a legendary figure whereas omry is considered more of a historical figure anyhow ahaziah died following the conflict with Aram Damascus at this point his mother Queen aalia became the ruling Monarch the only monarch of the kingdom of Judah that was a female and the only one that did not belong to the paternal line of David remember she was the daughter of Ahab and Jezebel she proceeded to kill all the possible claimants to the throne of Judah but she missed one because unbeknownst to her a relative smuggled away and hid one of ahayah's sons who was just a baby at the time when that child named joash was seven he was revealed and with the help of the priests he was made King thus reestablishing the line of David he would be the first of two child Kings who feature prominently in the biblical story of ancient Israel he was followed by amiah Isaiah jotham ahaz and Hezekiah most of whom are attested to somehow in the archaeological record for example a royal seal has been found belonging to ahaz son of jotham thus confirming the names of these two kings Hezekiah is generally considered to be one of the greatest kings in the history of ancient Israel he reigned shortly after the fall of the northern kingdom and he used the opportunity to reorganize and strengthen the kingdom of Judah prior to this the Kingdom of Israel was by far the larger and more important of the two kingdoms this is why the idea of a United monarchy ruled by a southern Dynasty the House of David is most likely just a legend that was created later in order to make Judah seem more important either way it was definitely at this point that the kingdom of Judah did become larger and more important one can imagine that there were likely lots of refugees streaming down from the ruins of the northern cities and that this led to a population boom in the southern cities there is certainly a lot of archaeological findings from this period both from Assyrian records as well as from evidence found in Jerusalem for example we know that Hezekiah rebuilt the walls around Jerusalem in prep ation for an Assyrian attack remnants of these walls can still be seen today it is also thought that he is the one who ordered the construction of the saloam tunnel another feature in Jerusalem that still exists today the Bible also mentions two major historical figures who existed at the same time as Hezekiah sakb king of Assyria and tahara king of kush who was also a pharaoh of Egypt it was during the reign of Hezekiah that the prophet Isaiah lived the first of the four so-called Major Prophets it is thought that Isaiah was probably a grandson of King Josiah and thus a member of the royal family it is also possible that he was hezekiah's father-in-law however the most important thing to mention about Hezekiah is that the Assyrians did in fact attack the kingdom of Judah during his Reign which was a logical next step after having destroyed the Kingdom of Israel however Hezekiah was able to hold the off and thus Judah survived and went on to become the main power in the Levant over the next Century he was followed by his son Manasseh who is also mentioned in Assyrian records and then by ahaz who was assassinated after just two years on the throne this led to an 8-year-old boy named Josiah becoming King although Josiah is not nearly as famous as kings David and Solomon I would actually argue that he was much more important for it was Josiah who laid the foundation for what became second temple Judaism which in turn as I mentioned earlier was the religion from which rabinal Judaism Christianity and Islam all stemmed from Biblical Scholars have concluded that it was during the reign of Josiah that the original parts of the book of Deuteronomy were written and some Scholars even believe that this core part of Deuteronomy was actually the earliest part of the Bible to be written one theory is that the story of Joshua's conquest of Canaan was invented in order to inspire the people living during Josiah's time to conquer the lands to the north that had recently been laid waste by the Assyrians and that the story of the United monarchy was invented in order to legitimize the house of David's rule over the entire land of Israel whether or not this is true we do know for certain that Josiah did try to conquer the Northern areas during his Reign but unfortunately he failed and in fact he died in the process according to the Bible he was killed by a pharaoh named Nico who we know from Egyptian records was in fact a historical Pharaoh that had just recently come to power at that exact time after the death of Josiah Judah started to decline rapidly three of his sons and one of his grandsons followed him as king and it was his third son zedekiah who would be the final king of Judah by this point the Babylonians had conquered Assyria and were now the major power in the Middle East their famous King Nebuchadnezzar defeated the kingdom of Judah and destroyed Jerusalem along with its temple in 586 BC at this point most of the Jews were transported to Babylon where they then lived in Exile the second and third of the four major prophets are Jeremiah and Ezekiel they both lived during the final days of Judah and during the early part of the Exile Jeremiah was the son of the high priest hilaya who served during the reign of King Josiah the fourth and final major prophet is Daniel he is thought to be a literary invention not a historical figure according to most Scholars The Book of Daniel was the last book of the Hebrew Bible to be written and is usually dated to the macban period however the story places Daniel and his three companions Shadrach meach and Abed as members of the Jewish royal family living in Exile in Babylon and later Persia but eventually the kingdom of Babylon is conquered by Cyrus the Great of Persia Cyrus allows the Exiles now known as Jews to return to Jerusalem and gives them permission to rebuild the Temple in what is now called Judea it is during the Babylonian and Persian periods that most of the Hebrew Bible is written on the bottom right of the chart you'll find a timeline that shows when each book was most likely written according to Modern critical scholarship going back to the family tree the governor of the first wave of return returnes is shesh Bazar the son of King jeah and the first high priest of the second temple is Joshua grandson of Sarah the Bible also mentions a governor named zerubabel who leads needs the second wave he is either the son of shiel Tiel or padah both sons of jeanah I'll come back to him a bit later when discussing the ancestors of Jesus there is also a third wave led by a priest SL scribe named Ezra and a fourth wave led by a governor named Nehemiah both of them are appointed by the Persian king Arda Xerxes I how Esther fits in is a bit more complicated because the Persian king in that story is named azurus but this doesn't match with any of the known Kings of Persia however azurus is usually assumed to be Xerxes the first it is at this point that the Hebrew Bible known to Christians as the Old Testament comes to an end we thus enter the intertestamental period which we can learn about by using the apocryphal books as well as extra biblical sources for example we know that eventually the Persians are defeated by the famous Greco Macedonian conqueror Alexander the Great and that after his death his generals fight over the Empire and it is eventually split into four main parts two main dynasties are formed consisting of the descendants of tmy the first and ccus the first initially the tmes who were based in Egypt rule Judea but later it is the the salats based in Syria by using Jewish sources we can get the names of every high priest from Joshua up to the maban Revolt this Revolt occurs when the saluca King Antiochus IV stops the usual Jewish sacrifices and replaces them with sacrifices to the Greek God Zeus the Revolt is initially led by a man named matathias but after he dies it is his son Judah who successfully recaptures the temple and restores the usual sacrifices with himself as the new high priest he is nicknamed makabe which means the hammer and this is why his entire family becomes known as the macbes eventually the macbes also known as the Haans end up serving not only as high priests but also as monarchs first as princes under Simon and herkus I but then later as kings starting with aristobulus the first during this period a legislative body known as the Sanhedrin is also formed led by a pair of leaders known as the zugo this consists of the Nazi who was sort of the president and the a bate Dean who was sort of the vice president eventually however there's a Civil War in Judea between two hasian brothers herkus II and aristobulus II Rome intervenes and in the process Judea becomes a client state of the Roman Republic in addition to this the hasian Dynasty is eventually replaced with the herodian dynasty Herod the Great being the husband of one of the last Hasan princesses at this point the monarchy and the high priesthood is split with the high priests now getting the job by appointment instead of by inheritance I do believe that Jesus was a historical person this is actually the view of most professional historians although there are some who argue that Jesus never existed this is currently a minority position and one that I myself do not hold that said I should point out that there is in fact very little information available about Jesus and his family outside of the New Testament and other early Christian sources and even Within those sources the information is often unclear this has led different branches of Christianity to develop different Traditions about the family of Jesus and this means that there is no one single quote unquote correct family tree so what I'm going to show you today is kind of an amalgamation of the various traditions this means that it may or may not be the same as what you personally are used to seeing so keep that in mind I'm not saying that my tree is correct I'm just going to use this one configuration in order to discuss some of the other possible configurations so let's begin the one thing that all Christians agree on is that Jesus's parents were named Joseph and Mary now obviously according to Christians Joseph was not the biological father of Jesus because well the main idea of Christianity is that Jesus was the son of God miraculously conceived in the womb of the Virgin Mary but legally speaking Jesus would have been considered the son of Joseph now I'll come back to Joseph A little later when we discuss the ancestries given in Matthew and Luke in addition to his parents the New Testament also mentions siblings in Matthew 13: 55 and 56 it says isn't this the Carpenter's son isn't his mother's name Mary and aren't his brothers James Joseph Simon and Judas aren't all his sisters with us where then did this man get all these things so first of all this is where we learn that Joseph was a carpenter but this is also where we learn that Jesus had both brothers and sisters now the sisters are not named but the brothers are and it would appear that there were four of them James Joseph Simon and Judas and this is where different branches of Christianity start to disagree According to some Christians these four individuals were in fact the literal Brothers of Jesus I.E children born to Mary sometime after the birth of Jesus Remember Mary was a virgin when Jesus was born so these would have to be younger brothers they would also technically be half Brothers being that Jesus was the son of God and they were not however there are a few other possibilities Roman Catholics Eastern Orthodox Christians and some Protestants believe that Mary remained a virgin for the rest of her life therefore these so-called Brothers must either be sons of Joseph from a previous marriage which would make them older brothers or they were actually Jesus's cousins the argument for them being cousins is based on the fact that Jews at the time did not have uh separate words for brother versus cousin any male relative of a similar age was simply your brother sometimes like today even a non-relative with whom you are really close is called your brother for the sake of this chart I'm going to go with the cousin Theory and I'm going to assume that they were C cousins from Mary's side of the family not Joseph's this is because in the gospel accounts Joseph seems to disappear from the story by the time Jesus reaches adulthood yet Jesus remains close to his mother and several other women who seem to have been his maternal aunts now speaking of women that Jesus was close to let's take a moment to talk about the Marys and yes notice that I just said Marys plural not Mary singular I've already mentioned Mary the mother of Jesus but that Mary is not the only Mary mentioned in the New Testament in fact there are at least three Marys and perhaps as many as six so let's take a moment to sort them out I'm going to start with John Chapter 19 Verse 25 there we read near the cross of Jesus stood his mother his mother's Sister Mary the wife of clus and Mary magdaline so from this verse it's clear that there were at least three separate people named Mary although the verse doesn't mention it we know that the mother of Jesus was named Mary then we get at least two more Mary the wife of clus who according to the grammar of the sentence seems to be Jesus's aunt and someone called called Mary Magdalene so three Marys but things get a bit confusing when we look at the same part of the story in the other gospel accounts Matthew also mentions three women at the crucifixion in his version uh in Matthew 27: 55 and 56 we read many women were there watching from a distance among them were Mary Magdalene Mary the mother of James and Joseph Joseph and the mother of zebedee's sons so here there is no mention of Jesus's mother but we do get Mary Magdalene again as well as someone who is referred to as Mary the mother of James and Joseph according to many scholars the assumption is that this Mary is the same Mary as Mary the wife of clus so if this is true it is confirmation that Jesus did indeed have two cousins named James and Joseph finally we get a third person who is simply referred to as the mother of zeb's sons now we know from other parts of the New Testament that the sons of Zebedee were James and John two of the original 12 disciples okay now let's look at the gospel of Mark in that version of the story in Mark 15:40 we read some women were watching from a distance among them were Mary Magdalene Mary the mother of James the younger and of Joseph and salame so here it seems that we have the same three women mentioned by Matthew but we get a few more pieces of information first we learn that James the cousin of Jesus had a nickname he was called the younger this was probably to distinguish him from James the son of Zebedee who is called James the Elder in later tradition the terms James the less and James the great were used but keep in mind that these terms do not refer to importance from Mark we also learned that the mother of the two sons of Zebedee was named salame and according to tradition her full name was actually Mary salame so this gives us four different Marys in total now there's one more gospel the Gospel of Luke but unfortunately Luke does not name the women at the cross however he does include a story not given in the other gospels about two women named Mary and Martha who lived in a town called Bethany so this is possibly a fifth Mary however according to tradition Mary of Bethany was the same person as Mary Magdalene so that once again leaves us with four let's now return to the tree we can now fill in the name of of Mary's sister and her husband I'll also add Mary salame off to the side as well as her husband Zebedee and her two sons James and John I'll also add Mary Magdalene and her sister Martha from other verses in the gospels we know that Mary and Martha had a brother named Lazarus whom Jesus raised from the dead so I'll add him as well okay let's now focus a bit more on Jesus's cousins to do this let's talk about the 12 disciples later known as the TW Apostles Simon Peter is always mentioned first along with his brother Andrew this is because Peter ended up becoming the leader of the Jesus movement after Jesus's death in fact Catholics consider him to have been the first pope after Peter and Andrew come James and John the sons of zebede as I've already mentioned this James became known as James the great we then get Philip Bartholomew also known as Nathaniel Thomas and Matthew finally we get another James mentioned as being the son of alfus in order to distinguish him from James the son of zebede then Thaddius who was also called Judas Simon nicknamed Nam the Zealot and last of all Judas es scariot he comes last because he's the one who famously betrayed Jesus he's the only one of the TW who didn't become an apostle he was later replaced by a man named maias now here's the interesting thing the last three names before Judas es scariot match three of the names of Jesus's cousins and according to some Scholars the name alfus is an alternative version of the name Copus so according to several branches of Christianity these three disciples were in fact the cousins of Jesus what happened to Joseph the fourth cousin we do not know but the fact that these three are always listed last in the lists of the disciples other than Judas es scariot of course I think is further evidence that they were in fact the cousins of Jesus it's likely that the early Christians were being careful not to give them any special treatment so let me tell you a bit more about them Not only was James the last one of the 12 apostles he was also one of the main leaders of the early Church in fact some branches of Christianity call him the First bishop of Jerusalem he is also thought to have written one of the books in the New Testament the one called James Simon is notable in that he is thought to have taken over the leadership of the Jerusalem Church after the death of James and is thus considered by some to have been the second Bishop there finally Judas is traditionally thought to be the author of the New Testament book of Jude while we're at it let's talk about the sons of Zebedee as well according to Legend James the great traveled to Spain and then reappeared there centuries later to help fight against the Muslim invaders for these reasons he is considered to be the patron saint of Spain his brother John however is perhaps more welln he is thought by many to be the author of The Gospel of John who is also known as the disciple whom Jesus loved as well as the author of three letters named first second and third John and the book of Revelation now remember I'm just presenting one view among many and one that is based entirely on tradition not on historical evidence there are other Scholars who for example would say that John of patmas who wrote Revelation was probably a totally different John than this John and others who think that there were possibly three or four different people named James not just two so let me say it again there is no one quote unquote correct way to look at all of this all right we're not done yet according to many branches of Christianity we actually know the names of Mary's father and mother as well who would also be the parents of Mary of Copus and the grandparents of not only Jesus but of at least three of the 12 apostles according to tradition they are named Joakim and Anne in the Quran Joakim is called Imran and although Anne is not named the Semitic version of her name would be Hannah now in the Middle Ages a tradition developed that considered Mary salame to be the daughter of Anne as well in some versions the three Marys had three different fathers but in other versions they were all the daughters of Joakim and an I'm going to leave a question mark here because to me it seems that the earliest Traditions considered these four to be the cousins of Jesus but not these two okay we can actually go one step further in this family tree according to tradition Anne was the daughter of a priest named methan and the sister of a woman named so who in turn was the mother of Elizabeth an and Sobe do not appear in the New Testament but Elizabeth and her husband Z Zechariah do according to the Gospel of Luke Elizabeth was a close relative of Mary the mother of Jesus and the two women were pregnant at the same time Mary of course had Jesus and Elizabeth had John the Baptist and this John was definitely a different John from the John who wrote the Gospel of John according to Christianity John the Baptist was sort of a Forerunner for Jesus and prepared the way for him but according to the New Testament he was killed by Herod Antipas prior to the death of Jesus as the story goes his head was delivered to Antipas on a plate at the bequest of his wife and niece herodias at this point let's return to Joseph the father of Jesus the problem here is that the New Testament gives us two conflicting genealogies IES for Joseph in Matthew Joseph is said to be the son of Jacob who in turn was the son of mathan however in Luke Joseph is said to be the son of heli the son of mathat now interestingly in both cases the name of Joseph's grandfather is similar it also happens to be the same name that is traditionally given to Mary's grandfather so one possibility is that Joseph and Mary were cousins a practice that was certainly not unheard of at the time but let's look at the genealogies in Matthew and Luke in more detail on this chart I have three columns the left column is the genealogy given in the gospel of Matthew which traces a direct line from Abraham to Jesus the middle column is the genealogy given in the Gospel of Luke which traces a direct line all the way from Adam to Jesus finally the right column is a genealogy based on the Hebrew Bible known to Christians as the Old Testament obviously this one doesn't include Jesus but it does cover everything from Adam to a man named zerubabel so let's start at the top from Adam to Abraham we can only compare Luke and the Hebrew Bible and what we find is that the genealogy is exactly the same with one exception curiously Luke includes an extra generation a man named Kanan is placed between AR foad and Shaya once we get to Abraham we can compare all three genealogies and up until King David all three are exactly the same except Once Again Luke adds an extra generation in place of Rah we get two names Arie and AD mean but when we get to King David this is where the accounts in Matthew and Luke start to diverge Matthew continues with Solomon and his list pretty much matches up with the Royal line of Judah as described in the Hebrew Bible the only difference is that he leaves out four names ahaziah joash amziah and jeim one possible reason for this is that these Four Kings were said to have been particularly evil in contrast Luke continues his list with an obscure son of David known as Nathan he then goes on to list a bunch of names that do not match with any known genealogy in the Bible or anywhere else but then curiously something strange occurs two names on his list suddenly match up with two of the names found on both Matthew's list and the list from the Hebrew Bible shiel Tiel and zorobabel now it's possible that this could be just a coincidence and that Luke's sh alal and zerubabel are totally different people but because of their placement in time on the lists and the importance of these two individuals in Jewish history it does seem that Luke is referring to the same two people but from this point Matthew and Luke diverge again and now neither list can be compared to the Hebrew Bible because the main story in the Hebrew Bible ends around the time of zerubabel the obvious difference between the last set of names on Matthew's list and the last set of names on Luke's list is that Luke's includes about twice as many names so the assumption is that Matthew must have left out some generations here and there after all we already know that he did this earlier the adding and skipping of generations is probably related to the fact that both Matthew and Luke were aiming to come up with particular sets of numbers in Matthew the entire genealogy can be divided into three sets of 14 14 being 2 * 7 and we know that seven was and is a particularly important number for Jews in Luke the entire genealogy adds up to exactly 77 names again the whole thing is centered on the number seven but the big question is how can there be two different sets of names between zerubabel and Joseph well the most common explanation is that one of these lists is actually showing Jesus's maternal line in other words the line of Mary even though they both say Joseph most Christian Scholars say that Matthew covers Joseph's Line and Luke covers Mary's line although I have seen seen some Scholars who argue for the reverse there are even some attempts out there to reconcile the two lists by adding in things like second marriages and stepchildren but to me I don't think that's necessary personally I think there is a simpler solution but please note that at this point I am strictly stating my own opinion I think the reason why the two genealogies don't match is that neither of them are genuine in other words I think that both Matthew and Luke made up the final parts of their genealogies basically from scratch now as I said at the beginning of this video I am not a Christian but even if I were I don't think the fact that they made up genealogies would necessarily be a problem it's clear that both genealogies have several poetic symbolic elements for example I've already talked about the numerology but there's more there's some very slight spelling changes in Matthew's account for example he changes ASA to Asaf and Amon to Amos ASA was a writer of Psalms and Amos was one of the prophets so this would appear to be a nod to the prophets and the writings the two sections of the Hebrew Bible that together with the Torah make up the Tanakh he also specifically mentions four women all four of whom were probably non-israelites so that's a little nod to the Gentiles as I said at the very beginning of this series the purpose of the Bible is to make theological points not to record literal history and I think this goes for certain sections of the gospels as well yes the gospel writers certainly believed that Jesus was the son of God and yes they certainly believed that as the Jewish Messiah he was the literal descendant of King David but I don't think that the exact specifics matter to them as much as they matter to us in our very detailed oriented modern Minds today again this is just my opinion but please understand that the Bible can be understood in different ways and just because someone understands it different than you it doesn't necessarily mean that they are non-religious okay so that wraps up the family tree of Jesus as well as the complete series that I've been doing on biblical genealogy thanks for watching [Music] [Music]

Build Your First AI Chat Bot with OpenAI and .NET in Minutes.en.srt

00:00:00,280 --> 00:00:02,480 all right let's do it let's build an AI chatbot powered by gp4 we're going to do it it's happening we're going to do it all in C withn Net we're going to do it in just a few minutes because there's some amazing libraries that enable you to get up and running using Ai and your net applications in minutes and then I'm going to show you some Advanced scenarios so you can start your AI Journey so let's go ahead get into it [Music] hey everyone I'm James and I'm really early in my AI Journey for software development I've been a longtime mobile developer desktop developer kind of been dabbling in the web space for a little bit now but with AI that's been with us for a long time at this point um is finally time for me to really get into it and start learning and and you know I think the beginning building blocks is just simply learning some of the Core Concepts and building something simple I saw uh my good friend Stephen t build out a really cool chatbot live and I took some of the Core Concepts I did some deeper learning I actually met with him got a little bit deeper in there I want to show you how we can build a simple chat bot we're going to build some console applications and I'm going to show you how to use some Mantic kernel to easily access these different Ai backends and today we're going to be using open Ai and gp4 so let's go ahead and get into it okay so let's jump into it what I've created here is a first a simp simple web API that's where we're going to actually do our sort of prompting and integration into uh GPT and open Ai and then I have this client so this client's very very simple it's just simply calling out to uh my web backend it's going to be a council application that prompts the user for a question it's going to read the line and then it's using this nice get from Json as async innumerable because remember like when you chat with chat GPT for example all of that response is being streamed back to you so it's not just a Big Blob coming back to it's being streamed in in real time back to you so you want to sort of iterate that out so here I'm just going to call the chat back end that I'm creating and pass it to question there we go q and Q and I'm going to write it out so basically it's going to be chunked along the way and then I'm just going to add a new line now for the API I haven't built it out yet but I have built out a fake sample basically here that has a chat uh back end that takes in a question so again we see the question coming in here and that question is going to just return this invoke prompt because we're going to prompt basically you know gbt at this point uh but what we can see is that this just simply splits the words does a little delay and then yield returns and it streams them all back so here I have both of these projects and properties down here as the startup project so we're totally good to go and I'm just going to go ahead and hit start so when I hit start on here this is going to open up there we go my client there we go and I'm going to to say uh what is the weather like in Seattle in April question mark and it's going to essentially just repeat back what I've done it's just a little repple Echo going on here now let's go ahead and create a actual chatbot agent here that's calling into GPT 4 and open AI on the back end now to do this we're going to get rid of all this code down here and we're going to actually invoke the open services and we're going to do that leveraging semantic kernel if you've never heard of semantic kernel it's kind of similar to an operating system of AI in a way is responsible for managing these resources that enable us to interact with models and services and plugins inside of our applications it's available in C and python which is really really cool so it has this nice little diagram here that you can kind of see where the kernel is coming in and you can select your service your rendering prompts and looking AI Services goes into the kernel a bunch of things and your app can talk to a bunch of different models so if you've never seen that before definitely check it out it's really cool and you can think of it as this open source SDK that does plug into these different ecosystems which is really really cool and a lot of times when you hear about co-pilots really semantic kernel is at the center of it but I sort of think of it as a uh simplified API that enables us to interact with these different models that are out there and there's a great tutorial on creating your F first prompt and that's sort of what we're going to do today and this is where I got started not only just prompting it but then actually building upon the prompt as well so the one thing that helped me as a developer was actually right here in this understanding the kernel you pass around this kernel object and the kernel object has the services and plugins necessary to run your code and communicate with the AI services so for example you will select the best AI service to run the prompts you build the prompt with um prompt templates you send the prompt to the AI service you receive and parse the response and and that is automatically coming back to you and your application and the kernel will handle basically all of this for you and all you have to do is have the inputs and the outputs of how you want to display it so let's go ahead and integrate that into our backend service so I'm going to say manage Nate package and I'm going to come in and say microsoft. semantic kernel now the cool part about semantic kernel is that it works with a bunch of different um AI providers out there so for example if you just bring in semantic kernel this brings in the core but open AI Azure open AI Dolly and more but if we scroll through here we can see that there are other plugins and other connectors to other services so here's a quadrant uh connector for example uh sqlite postgress providers if you have Vector databases mongodb pine cone milis for example here and then there's also Onyx which is really great to do like offline different uh models to use and then there's also Google so you can actually interact with Gemini if you wanted to as well so I'm going to go ahead and bring in just the core semantic kernel because I'm using the open AI um just core open AI That's it I've gone to the uh open AI developer portal I've created an API key and I have that in my app settings over here and that's all I did so I did have to you for open a I did have to like give a$ five doar basically to fill my API quota up so I can I can use the API there so that's pretty cheap Okay cool so what do we need to do it's actually really really simple I'm not going to lie about it is the cool part about semantic kernel especially when you're doing things with like the the service here is you can just come in and say using microsoft. semantic kernel and then this kernel object is available to you uh that you can create its own builder and you can build up kernels and you can pass them around basically but the cool part is that it actually integrates directly into uh the dependency Injection Service we're using here in this web API so I can say builder. services and I can say add kernel and again that's the kernel that's going to be injected into my map get here and if I just say dot we can type in add and then add will show us opening audio to text chat completion files text embedding generation which I'm not going to get into today but is really cool uh text to audio there's open AI versions of those so if you're using Azure Azure open AI either of those will work here so we're going to just say open AI chat completion okay and this is going to ask us what model ID do we want to use so there's a lot of different models out there I'm going to use just GPT 4 today but you could use other turbo models or anything like that and then it needs my API key so all I'm going to do is pass in build do configuration and I have this set as my uh open AI key so again that is in my app settings. Json so I'm not going to show that off because it's just a key value pair with my open AI key and that's it so now instead of just passing the string we're going to dependency inject in the kernel and the kernel is that object that now has access to the open AI chat completion so let's do a little chat completion here this is where things get really interesting because the konel has all of the commands for doing prompting and rendering and a bunch of other stuff in there and all of the invocations here so here's all the in invoking that's going on so we can say invoke prompt streaming asnc because again we want a streaming back set of sort of strings coming back to us for the question there we go and that's literally it now we can delete this code and that's it we just have this one line of code to add the Curr set it all up and then here we're going to inject it in and we're going to invoke The Prompt streaming async that's it literally that's it so two lines of code adding the kernel and then putting it here so now I can come in I can say what is the weather usually like in Seattle in April question mark and then this is going to go out to the GPT for service and here we go it says in April Seattle typ starts to experience weather life blah blah blah there we go and we can say what about weather in Seattle in June question is it rainy is it a good time to visit question mark let's see what it says there we go so it's beginning of the summer season we get all those information in here and then it's coming back and it it says you know your witness experience such as Fremont hit enter there Solus parade and other popular events so again I can start to build up this here and see this come in now one point that I want to make is that I'm not really doing any prompt engineering I'm not doing any history of anything going on here right so if I say what about August question mark it's GNA say I don't know what you're talking about what what about August you know what I mean in general like specific event uh so it doesn't know that context that I was talking about Seattle so ideally in my code I would start to build that up I would start to do some prompt engineering on it um especially if I was creating something specific to my actual company or business now I would highly recommend checking out this building your first prompt article that I'll put a link to below but it shows you not only how to do this prompting but also how to prompt more specific tell the I what to avoid doing providing context to the AI and the neat part is that you can use other services in ml.net for example to do chunking and uh to to tokenize uh so you can add different semantic uh meaning and relevancy into your prompts all inside of here and a great repo to get samples from is the net AI samples repo on GitHub there's all sorts of great samples in here to get you started so there's a bunch of hiking stuff in here which is really cool so there's generating images uh tool extensions chat data contexts that's the one to definitely look at uh different AI projects going in here Tech summarization and more so it'll show you how to use not only uh some antic kernel uh using Azure open Ai and then there's a bunch of other things that they're going to be adding as well so tokenizing embeddings Rags prompt and promp engineering and so much more so definitely take a look at this repo all right well there you have it that is a basic introduction of sending prompts off to get your questions answered by GPT such as open AI like I did here now I had Frank Krueger my one of my best friends and my coost of merge conflict that you can find right here on YouTube uh and of course on your favorite podcast application player review sort of this demo and give me a little bit of feedback of questions that y'all might be asking so for example why didn't I just call the apis directly of open AI in this case and why did I use semantic kernel well the reason I don't want to just call in my case the API directly is because I love beautiful wrappers around apis and I love when the Tool kind of abstracts out some of these higher level concept steps for me additionally if I am building something more real world I take a look at semantic kernel for example because it has connectors it has plugins got triggers and actions you can have models and memories that you can build all in it s of streamlines it's built for AI right especially as a Donna developer I think that that is really great so that's one of the first reasons and as you saw in that dropdown not only can it do like prompts but it can do image generation it can do all the other things that open AI can do but then it can also connect up to those other services hugging face uh Gemini um Onyx for example azop AI o Open AI directly like you saw and it really abstracts these out and just some commonalities which for me as a developer is great so I can move around and I can use these different models I can use these different Services together and then Additionally you might be asking why did I show for this beginner sample right this client server relationship one I blame Stephen toe but I also um blame myself because as a mobile developer I'm not going to take my open AI key and shove it into my mobile app I'm going to build a backend service and I can get that streaming stuff all in there and in fact also Samantha kernel makes that streaming stuff really easy as you saw too which is great so anyways those are some of the questions if you have more questions leave them down in the comments below myself or Frank I'll force Frank to answer all the questions but definitely check out merge conflict we just did an episode all on this stuff specifically on tokens on embedding and all the different things for GPT so give that a look I'll put links down in the show notes as well hope you enjoyed this if you did give it a thumbs up and uh if you're on your Learning Journey as well what resources have been helpful for you leave them down in the comments and let me know on my journe Learning Journey and I'd love to learn more especially things that you found super helpful I'll put Links of what I found super helpful but if you have anything else let me know if you did like this video give it a thumbs up Jam the Subscribe Button as I continue to put out videos super appreciate it that's going to do it for this one so until next time thanks for watching [Music]

Build your own Local Perplexity with Ollama – Deep Dive.en.srt

00:00:00,240 --> 00:00:02,720 if you're into AI agents then stay tuned because in this video I'm going to be doing a technical Deep dive on a custom web search agent that I've built that is 100% local using ol Lama and the Llama free 8 billion model the GitHub repo containing the code for this project will be available to you and it's linked in the description for this video so if you wish you may pull that up to help you follow along with a video I'll start the video off by taking you through a schematic diagram of the agent to give you a high level understanding of how it works I'll then jump into the python code and lastly I'm going to demo the agent so you can get a feel of how well these agents work with open source models if you stay tuned to the end of the video I'm going to be giving my thoughts on how this custom web search agent can be improved and what I'm planning to do next on this custom web search agent so stay tuned to the end to here that if you're into this content give us a thumbs up don't forget to subscribe to the channel and let us know your opinions in the comments section let's get into the technical details let's have a look at the overall high level schema for this agent or this web search agent that I've developed so the first thing is you get a user query in and that user query can be anything that requires information from the web the first step is to actually go into a planning agent and what the planning agent does is to break that query out into some questions that need to be researched in in order to get the answer to that query or to respond to that query so it's important to note here that the planning agent doesn't answer those questions it simply proposes some questions that need to be answered in order to respond to the query the next thing is the web searcher so the web searcher is a tool that takes as an input the questions from the planning agent and returns a search engine results page from which it then takes the best result from the search engine results page and then scrapes the content from that page and presents it as a dictionary so what's good about the web searching tool is it will actually present this dictionary with the source and the content of that source of information and that's key for the later steps and then we have an integration agent so the integration agent takes that information produced by the web search tool so the research produced by the web search tool and then there's a decision step here so it decides whether the information is sufficient to answer the question which is obviously the initial user query if it's sufficient to answer the query then it will proceed to the next step if it's insufficient then some feedback is provided and that's stored in a short-term memory Json file and that feedback is then provided to the agent um the planning agent which then repeats that process from here so there's a feedback loop here this is the first feedback loop if it is sufficient to answer the question then we move on to the next agent which checks the response so it's checking the response for mainly formatting things and coherence if it meets the criteria then we provide a final response if it doesn't meet the criteria there's a reason that is provided for why it didn't meet the criteria and that's sent back to the integration agent which will correct the response in order to provide a response that meets the criteria we need that's the overall agent schema it is fairly simple this is going to be available to you in the GitHub repost so don't worry if you didn't get that right now I think when everything comes together it will become clear how this agent works all right let's start looking at the python code to see what the web search agent does under the hood let's start our Deep dive on the actual python code behind this agent so the python code consists of 1 2 3 four five six main files right so a few of these are actually set up in configuration files so requirements of txd obviously is to install the libraries we need um we have the memory. Json which obviously stores the feedback as shown by the schematic diagram we have a config file that keeps our API keys so we won't be going through those the files we'll focus on are prompts dopy agentp and search. piy now this is fairly similar to some of the other agent videos I've done so specifically the custom agent video so if you have watched that feel free to skip ahead straight to the demo if you wish there are some things I've implemented slightly differently here so you may want to continue to watch even if you have watched my previous custom agent walk through okay so starting with the prompts STP and as the name suggests this is where we actually keep all of the prompts that power the agents so we have a prompt for the planning agent we have a prompt for the integration agent we have a prompt for the agent that's responsible for checking our response to make sure it meet certain criteria we have a prompt for the Search tool so this actually helps us identify the search request based on what the planning agent suggests to then use in our Search tool so this is what this does and then we have a prompt to identify the best source from the search engine results page this is what get search page prompt does so there is a lot of information here and part of the reason there is a lot is because using local models you have to be really specific with how you prompt a model so they're not as good at reasoning as some of the proprietary models so for example even chap gbt 3.5 um sorry gbt 3.5 you can get away with slightly less prompting than if you are using an 8 billion model for example so this is why the prompts are quite lengthy here so I'll talk through them and give you an idea of how these prompts work so for the planning agent prompt you are an AI planning agent working with an integration agent your job is to come up with questions you need to answer the query you must not answer the questions only generate the questions so I was finding that if I didn't add this line in the agent would actually start generating responses or answers to those questions so I had to specifically tell it not to answer the questions if there are multiple questions highlight the single most important question to answer ensure your response takes into account any feedback if available so here are the outputs from the tools you have used here is your previous plan here is the feedback you must carefully consider the feedback and adjust or change your plan based on the feedback provided for example if the feedback is that the plan is missing a key element you should adjust the plan to include that key element you should be aware of today's date to help you answer questions that require current information here is today's date and time so that's in the UTC time zone just a quick thing here on the outputs these are the outputs from a previous run so I gave the outputs to the planning agent to give it context on what information had already been retrieved so that it could generate a plan based on it without kind of duplicating information that it already has so that's the idea behind it so we'll leave it in there just see how it works okay so let's move on to the integration agent you are an integration agent working with a planning agent your job is to compile a response to the original query based entirely on the research provided to you so the research is obviously the information provided from the web search tool if the research is insufficient provide explicit feedback to the planning agent to refine the plan this feedback should include the specific information that is missing from the re search your feedback should state which questions have already been answered by the research and which questions are still unanswered if the research is sufficient provide a comprehensive response to the query with citations in your comprehensive response you must do the following one only use the research provided to generate the response to directly provide the source of the information in the response the research is a dictionary that provides research content alongside its source alongside Source let's get that right so then we give it the research and that's the outputs we give it the plan from the planning agent we reiterate you must fully site the sources provided in the research right and then we give it the sources from the research too do not use sources that have not been provided in the research so I was finding that the model was actually hallucinating sources which is no good obviously we don't want it to do that so having this in helped to prevent it doing that so then we give an example response I'm not going to read through the example response but it's just to provide the model with an idea of what type of format we're looking for then we talk about the quality assurance process so the is a quality assurance process to check your responses meets the requirements response meets the requirements here are the results of the last quality assurance check and then we have the reason so the reason is the result of the last quality assurance checks that's the reason why it was rejected take these into account when generating your response so here are all your previous responses so that's obviously coming from the memory. Json and um no previous responses yes yeah so apologies yep the previous responses are coming from the memory. Json and here is today's date and time so we give it the previous responses so that it has an idea of things it's already said um and this is particularly helpful in multihop questions so we don't so we don't actually like miss out information that we need to answer a a question so having feeding back the previous responses into the integration agent is useful for that especially with multihop questions and if you don't know what a multihop question is I will explain later on in the video when we go through some examples actually in the schematic diagram I think I probably have missed this feedback loop in because we should be feeding in previous responses into the integration agent I'll update that in the GitHub repo so that when you look at that it it does have that feedback in and then we give it an awareness of today's date and time and that's important for asking questions on current events it gives it a reference point to be able to work from and then we have the final free prompts which are a little different because what we're doing with these final free prompts is we're actually asking the model to return a response in Json so the first one is to check the response so remember after the integration agent produces an answer we send it through to be checked by a kind of quality assurance agent if you want to call it that so there's some criteria that we want to meet I'm not going to go through the list of criteria but one of them is um making sure that the response has citations and sources so then we pass we want the model to return this Json and what we have here is pass true or false if it's relevant relevant or not relevant coherent coherent or incoherent comprehensive and in citations and then we have a reason so that reason is fed back into the integration agent as you saw in the schematic diagram to tell it okay you know you need to adjust one of these things and then we have generate searches prompt so this is obviously taking the search engine results page um apologies no this is taking the the response from the planning agent and then turning that into a search engine query and then we can feed that into the the functions we need to actually generate the search engine results page and and scrape scrape that page and so on and then lastly we have the get search page prompt and this takes the best URL from the sear search engine results page so we're actually asking the model to decide from the search engine results page which provides not only the URL Source but also a description of what's on that page what might be the best the best source of information to answer the user query and we we return that as a Json so this is what we'll get as a response before I move on to looking at the search. py file I do want to just step back here and probably get rid of in fact I will get rid of this line for outputs because I think it is Superfluous reason being is we are getting feedback from the integration agent which will give us an idea about you know what information has already been included and what information is missing from our planning agent so I don't think we need to give it and the outputs I think this is kind of wasted context here so I will get rid of this the feedback from the integration agent should be enough for the planning agent to develop a sufficient plans great so we have covered the prompts dopy the next step is to cover the search. so I'll be stepping into that and showing you how that works so let's step into the search. P there's a helper function up here just to load in our API keys and then we have this class which is the web searcher and there's various methods in this class that enable us to search the um internet using a search engine return a search engine results page and from there select the best page and scrape that and the prompts I showed you earlier and the prompts dopi help to do that so this project does work with olama as I said it's a local project but it also works with gbt 3.5 gb4 so all the open AI models and it works with your own hosted server to okay let's explore some of the methods here so the first method is obviously to generate the searches so how we're generating the searches is we're taking the plan from the planning agent and we're calling the model to generate that search so we give it the the prompt and you can see that prompt here the generate searches prompt which is coming from The Prompt supp p and then we provide a response and that response is just going to be a search query that we put into the search engine that's all this function is doing so our generate searches method is simply taking our plan and turning it into a query that we can run in the search engine so the next step is to get the search page so once we have used our search engine what's going to happen is we're going to return a search engine results page so we actually need to select the best page from this search engine results page and we do that by using this get search page method that I've written and the prompt here is the the get search page prompt so remember all of these these two prompts the get search page and the sorry not these these two methods so the generate searches method and the get search page Method All return a format in Json so that's why we specify the format as a Json and what this is going to do the get search page will take that search engine results page as an input and it's going to give us the best page based on this prompt so this prompt remember is takes the search engine results page and gives us the the best source to investigate from that page that's all we're doing here and the response for this is a search page URL so it's the best source and we we'll take that later on and we're going to actually go ahead and scrape that page so this method does what it says on the tin we're fetching the search results so this is where we're actually using our serer de API so Ser Dev is Google search engine results page um we make a call to that API to fetch the best um sorry not to fetch the best but to fetch our search engine results and that's based on the search queries and that those search queries obviously come from the function here at the method here at the top which is generate searches so that's our search query so that's that's what we're doing here when we're fetching our search results and then we want to also scrape that data so once we identifi the best URL from the search engine results page we put that in to the function and this function scrapes the website for the information and returns this dictionary where we have the source that's the website URL and we have the content so the content is maxed out around 5K words obviously if you're working with this yourself feel free to come and change this depending on which model you're working with the context you want to be aware of how much context you're actually putting into the model I think llama 3 8 billion has a context limit of around 8K tokens so just beware of that you can't it's not unlimited context so that's why I've put that that um I've I've Limited at 5K words so at the end you're going to get this dictionary returned where you have the source and that's a website source and the content which is the content of that website so just to warn you ahead of time this website scraper method is not the best sometimes it actually scrapes websites where the content is unreadable to a large language model and therefore I've implemented this function here which basically identifies whether whether this is um garbled context so that's context that's un content that's unreasonable to a large language model so what I've done here it's based on a certain threshold and that threshold is determined by the ratio of asky non asky characters to the length of the entire text so if it is above that ratio this get garbled um this is garbled thing is true and then when that happens what we do is if it's the case we print fail to retrieve Contex and then we identify what the failed Source was and it's because it's garble text and then we append it to a a dictionary of failed URLs that we tried to scrape from and that helps later on Implement a retry method where we don't use this these URLs that are in this failed URL dictionary so that's the retry method and that's how I've I've kind of implemented a mechanism to make sure that when we are scraping content from the internet that we actually able to scrape content without just entering a loop of Errors where we're just pulling out content that is is unreadable to a large language model it is rudimentary but it does work well enough for what I needed to do for this web search agent and there is a similar thing here if we just retrieve an error from trying to SCP the the website so obviously sometimes you can just get an error um sometimes there an access error or something like that where you you just for some reason you can't scrape that website we have that same um mechanism to identify when a website is UNSC scrapable and we append it to a a dictionary of failed sites we bring it all together using the use tool method so the used tool method search starts off by generating searches so we have our search queries here and then we fetch search results um so that is using the search engine um and then we fetch search results so that's using the seral and that returns a search engine results page then we identify the best page so we're putting out the best page there and then we are scraping that content and once we scrape that content we enter this W Loop so if response or response is false if we are unable to scrape that content for what one reason or another so that's whether the content returns garble context so it's it's illegible to a large language model or we fail to scrape that content we enter the wow Loop and set it to a maximum of three attempts so it will attempt to retry um by getting another page from the search engine results page and then scraping that one so it won't redo the search what it will do is it will look at the existing search engine results page that we returned and try to select a different page to scrap so that's how we we um Implement that retry mechanism and that is pretty much it we we return all of these to print if you don't want to return all of this stuff you can set this B variable to false and you won't return all of the additional content from um using the tool that's it let's move on lastly to the agentp to see how we bring everything together into the agent workflow let's move on to the final file which is the agent. py file and this is where we're bringing everything together to create this web search agent so first of all there is a load of helper functions in here um you've got load config get current UTC date time which is self-explanatory um the load config stuff obviously brings in the API key and then you've got these helper functions save feedback read feedback um clear Json file initi initialize Json file all of this stuff is basically to save create and read the Json file um which is obviously memory . Json just to show you how it looks it's blank right now but that's all this stuff is doing at the top so those helper functions don't be too intimidated by that that's all it's doing it's just helping us right to the memory. Json read from the memory. Json and then once we've made once we've delivered our final response we clear that memory. Json so it's just helping us manage that short-term memory then we can step into the AG class itself and there's a load of things up here that just help initi initialize that class the class is actually quite basic when you get under the hood it's just a few methods the first of which is to run the planning agent and we discussed earlier what in the um we discussed by looking at the schematic diagram and you've seen from the prompts of Pi what the planning agent does here's we read in the prompt for the planning agent so we read it in as a system prompt and we all the variables we need to make the planning agent are read in and formatted as a system prompt and then it's basic it's just a call to the large language model of our choice so because we're using AMA we make the call using the payload here and then we return a response and remember the planning agent is going to come up with a series of questions or come up with some questions that we need to ask in order to answer the user query so that's all we're doing here with that method next one is the integration agent and it's a similar type of exercise except the prompt is different so with the integration agent we're using the integration agent prompt which obviously is doing a few things it's either providing feedback if there's not sufficient information or it is actually providing a final response to our user query and we're doing exactly the same thing because we're using AMA we're using the payload in this structure and we're returning a response and then we've got our check response so the check response is slightly different in that when we run check response method we're actually returning a Json so we've got the format set to Json and remember what the check response does is it checks the response from the integration agent and ensures it matches the criteria that we've set and that criteria is obviously outlined in the check response prompt so don't be too confused by that that's all that's happening there the criteria outlined in the check response prompt and because we're using o we're we're doing it in this way and then we return a decision dictionary which then we can use to decide whether the response is appropriate to actually deliver the final response or whether we need to actually enter that feedback loop okay and then lastly we have this execute method and this execute method is how we actually put everything together within the execute method we actually decide how these agents work together so I've defined a deterministic execute um deterministic agent workflow and this is how we do it so while this criteria is not met so meets requirements is obviously the requirements of the agent that checks the response so while that is false and also the number of iterations which we set is under the maximum number of iterations the first thing we're going to do is we check the feedback file so obviously for the first run the feedback file will be empty so we won't return any feedback and then we come up with a plan so we do that by running the planning agent right and the planning agent will take its previous plan so on the first run the previous plan is obviously empty it will also take its query um from the user and the feedback which will be empty on the first run then we take that plan and we use the tool so the web search tool we take the plan and the query and that returns some research outputs so that's what we've called outputs there so next we run the integration agent and we're feeding various arguments into the integration agent so the first one is the query which is obviously the user query the plan which is the plan determined by running the planning agent the output so this is the result of the output from using the tool and then the reason so the reason here is any reason that it might have the integration agent might have um the last response from the integration agent might have been rejected so that's after going through the quality assurance process so obviously on the first run the reason is going to be blank um and it might not if if there isn't any if it doesn't get to the point where we actually go to the quality assurance agent because for example we need to step back into the planning agent before delivering a final response the reason is also going to be blank and then we have feedback um so that's the previous responses that the integration agent has delivered and we feed that in from the feedback file so remember we get this from the memory. Json and the reason we have that in there is so that when we are um when we run the integration agent it it's aware of things that it's already said so it might try something new or it might adapt it so it's just to give it an awareness of okay I've already given this feedback maybe I need to adapt that feedback and do something else if it's if if it's not worked it's something along those lines it's not exactly like that but it's just to give it an awareness of stuff it's already tried okay so once we have run that integration agent we saved the feedback or we save the response from the integration agent to the memory. Json and then we check the response so this checking response is the quality assurance bit so it's checking to see that it meets the criteria and we see if it meets the requirements here if it meets the requirements we return true if not we return false and then we get the reason and then that if it is false we reenter this Loop so if it is false we we start again and we reenter this Loop of well it's not met the requirements yet and remember the reason is fed back to the integration agent so you can see that there so the reason is fed back into the integration agent so this will continue as long as we have not met the requirements and we're under the the number of iterations that we we specify and that's it that's putting everything together next we are going to jump into a demo and we're going to test it out with a few questions so we'll do one basic question and then we'll do one multihop question and see how this custom web search agent performs with the open- source llama 3 8 billion model by the way this obviously can work with any model on o Lama it's you are limited very much by the spec of your computer because it's all running locally so I'm limited to using the Llama free 8 billion model I can't use anything more powerful than that because it's just simply too slow but if you have more powerful machines then you can go ahead and have as much fun as you like with the models available to you from olama all right let's look at that next before we get into demoing the agent workflow I want to talk to you a little bit at a high level about the setup so I'm not going to go through all of the setup steps now for ol but what you'll have to do is you'll have to go to ol and actually download the olama server and host that on your machine if you haven't already there is an an option for Windows Mac and Linux so just choose the right one for your machine obviously once you download that you have to also download the model so in the GitHub repository for this code if you read the read me I have provided instructions that you can follow to download the models that you would like to use with this and remember that this project can be used with any model on olama you're only limited by the spec of your machine so obviously if you download a model that is too large for your machine you're never going to be able to run it so you're only limited by the spec of your machine so yeah that's it remember once you have downloaded your llama server do not change anything here apart from the models so you can select Which models you are using from the olama server and that's really easy to do AMA makes it quite easy to select those models because all you need to do is look at a list of models available from olama and choose the one that you want to use all right so that's it for theama setup let's get into the demo for the agent okay so let's try out the agent and we're going to try it out with Lama 3 instruct first of all I'll try it with a variety of models to see how well the each of the O Lama models Works um obviously lamb 3 instruct here is the 8 billion version so it's just a small model we start off with a simple question and then depending on how well it performs on that simple question we'll either go into something more complex or we will move on to a different model to see if the model can perform better than llama free instruct I would say stay tuned here because I think there will be some surprising things here in terms of Which models work well with this type of agent workflow and which don't work so well so stay tuned and you should be able to learn something new okay so you can see here we've set the model to Lama fre instruct I'm going to bring in my Powershell so I'll move that to the side so let's kickart the agent by running agent python agentp run okay and we'll start off with something simple what the population of myc so if you're not used to using AMA olama is running totally locally so 100% local on your machine which means that it is slower right and that's because you are having to download the large language model onto your machine it's operating on a server on your machine that is actually running on the CPU unless you specify otherwise for it to run on the GPU it's running on the CPU and Live Language models are actually optimized to run on gpus so that's why if you're not used to using oama it might seem slow to you that's the reason um it's because it's running locally on your machine so we have stepped into the agent workflow now the planning agent has come up with its plan it says I'm not going to answer the question yet instead I'll generate some questions that can help me get closer to the answer and here they are so let identify the most important question what's the city's name that is common referred to as the Big Apple and is located on the East Co most of the United States now that is completely Superfluous I'm not sure why it needs to know that that's that's ridiculous actually so we already know we're going to go down a a long and mysterious Rabbit Hole here and then it's what is the Met metropolitan area population of the city I'm referring to according to the latest available data from a reliable source okay and then is there a specific date or year for which you would like to know the population of the city if so please provide it are there any specific categories of population you're interested in knowing about total population population density Etc Okay so we've already established that we're off on the wrong foot because what we have here is the search query what is the city's name that is commonly referred to as the Big Apple and is located on the east coast of the United States so we're going to search that in Google which is is ridiculous we don't really need to know that and we can see we've run the search and we've returned some um results we've returned the search engine results page and we picked out one of those we picked out one of those um pages so the one we picked out is the top one Wikipedia Wiki big un oh no it's not the top one apologies it is the New York Wikipedia article um so is it any of these New York City that's Big Apple Big Apple Wikipedia nicknames of New York City it's not that one it's not that one either so it it kind of appears to have hallucinated this because I can't see this in any of the results returned here so it's appeared to have hallucinated that response which isn't good it's not good at all that's not what we want we wanted to pick one of these so we're off on the wrong for already and somehow you know it's hallucinated it but it's actually provided the right response and then we have the integration agent um So based on the provided research I found this metropolitan area surpassed 10 million Mark in the early 1930s becoming the first mega City in human history okay this suggests that the population of New York City NC has exceeded 10 million people at some point in time however I couldn't find this specific dat or year mentioned in the research to provide more accurate information according to the United States sentence Bureau estimate for 2020 the population of NYC is approximately 8.4 million please know that this response is based on the provided research and may not reflect up to-date or exact information if you would like me to generate further questions to clarify the answer I can do so here are my previous responses so there are no previous responses obviously and here's today's date so it's just giving us you know stuff we ProMed it with but there are no previous responses shall I proceed with generating questions or provide more information based on This research so right now it this response should be checked by the QA agent and it says it's meets the requirements which is completely untrue doesn't meet the requirements there are no no sources there which is part of the requirements so I think think from a um agent perspective llama free instruct has actually failed that task so I'm not going to go on to test llama free instruct on anything more complex I have tried llama free various times before shooting this video and I can say that I haven't managed to get it to work very well so we're going to try a different model let's try um so let's have a look at the models available to us so I have previously run some code to actually identify all the models I've downloaded locally so I'm just going to pull that up again just so you can see it um here we go this is what we want get rid of this get rid of that and get rid of that so this is the code you can run you can run this Cod request um to pull all the models you have locally on in ol so I like to run in git bash so here is all the models we have so we have the Orca 2 model the 7 billion version we can give that one a try and see what happens but I somehow doubt it's going to do any better than llama 3 what we do have interestingly enough is code llama 7B now some of you might be wondering right away why would you run it on code llama and there is a good reason for that because code Lama is trained on code there's a lot of logic and reasoning inherent in code and you know I've heard quite a few people mention that some of these coding models can be make good agents because of their reasoning capabilities so I'm going to pick that up I'm going to pick up the code Lama instruct which I've already downloaded we're going to see how well code llama works with the agent so I'll put up the the agent I'll change the model so instead of using the Llama free instruct let's use the code llama model and I'm going to hit save on that so remember this is a 7 billion parameter model so it is a smaller model but it's trained on code or trained for code generation rather than trained for um you you know chat and conversation like the Llama 3 8 billion instruct so let's go with that so I've hit save on that oh let's do that again hit save and I'm going to reopen my Powershell and then I'm going to say python agent. py run apologies because that is Powershell is being formatted in a strange way but you can see we can enter the query so let's ask the same question what is the population of myc so let's give it some time to enter the workflow by the way if you're curious to see how much resource your ol is actually consuming you can open your your um processes on your laptop or your computer or whatever you're using if you're on Windows it's obviously opening the task manager and you can see how many resources or what percentage of the CPU your ol server is actually consuming when you run this workflow so we have the planning agent it's identified some questions what is the current population of New York City including both residents and visitors how has the population of New York City changed over time and What factors contribute to these changes can you provide data on statistics and demographics of nyc's population such as age race and so on and so forth what are some of the trends and P or patterns in nyc's population how might these impact the city's economy infrastructure so it has identified some questions and we've got a search query population of New York City so so far so good although we have failed to actually retrieve the search engine results page which is not necessarily to do with the agent but more to do with the API itself so let's see if we can kick kick that back out so it's timed out let's see if we can enter that again so we have successfully done that and right so we've received the search engine results page um you know and our query is population of New York City we've selected a best page so the best page is the wiki and yeah great the wiki is actually at the top which is fantastic it's exactly what we want we scraped the results and then the integration agent has provided something so according to the information provided the population of New York City is approximately 8.4 million with over 6 million residents and 2 million visitors however it however it's important to know that this number can vary on how one defines population and what sources are used to gather the data so funny enough and maybe surprising to some of you code llama has actually responded with the correct responses um well I don't know if they're correct let me rephrase that it's responded with an answer that seems to make sense the problem is it hasn't provided a citation for the source which is which is bad we need that citation because then we can kind of double check where that response is coming from um so it's not provided a citation and the other thing it's done is it says the response meets the requirements and it's marked that as true whereas in this case it's not actually true because it hasn't provided the citation so that's that's a problem that's a problem with code llama so I would say this seems to have worked well on the surface um it hasn't provided the citation obviously but for a 7 billion parameter model and for a model that's not designed for this it's designed for generation code this seems to work quite well and that might be surprising to some of you so I'm going to try again I'll try again with a different with a um different question but I think what I'm going to do is I'm going to adjust the temperature so the temperature is set to zero but just for the integration agent I have a gut feeling that if I adjust the temperature for the integration agent let's put it to something like3 it might actually be more successful at generating the generating the citation or including the citation let's say so let's try that let's try Python and apologies again because the way this is has been formatted it's appearing in a funny place on my screen so python agent. pyun okay so we're back in and I will this time I'll try what is the population of um Lagos Nigeria let's try that so again we are using Code Lama the planning agent has come up with a question what's the population of Lagos Nigeria we're putting that in the search engine which is good okay so we have actually returned the search engine results page and we have identified the best page as the wiki Lagos which is the one at the top and we return the results so the estimated population of Lagos Nigeria is over 9 million meets requirements this time is identified as false and we're going to return a reason so I think for the next one I'm going to actually print the requirements dictionary so you can see the reason that it it hasn't met the requirements as well that's going to be useful to see that so the estimated ation of Lagos is Nigeria's 9 million however it's important to know that this number may not be up to date as it depends on as it depends on various factors such as urbanization migration all of that type of good stuff okay fine yeah and here's the here's one of the issues we're having the respond once Jason is coming back as a a structure that we do not actually expect so instead of the response Jason coming back as as um instead of response coming back as how does one estimate the current population of Lagos Nigeria it's come back as search engine query so that's a that's a hallucination in the way that the model is actually generating that Json so I think from here we're not going to have much luck with this approach so both llama 3 8 billion and C Lama are not the best models to be using with as agents although we've had a bit more success with code llama than we have with llama 38 billion so I'm going to put an end to the server I'm going to stop the server or end task so that should be should be coming to the end of that um it looks like we did actually in the end get through to more search engine results pages but I think we were we were starting to go down a bit of a rabbit hole so I put an end to it early what I'm going to do is I want to actually show you what that response dictionary looks like so I'm going to print it out um let us print that out here so under the check response so we will print it out print the decision dictionary yeah response quality assessment let's print that out right okay and just to show you that this approach does work let's show let's see how it works with an open AI model so I'm stepping out of olama for the minute and we're going to step into open Ai and we will do it with GPT 3.5 turbo so let's do it with a lower spec open AI model and see how it works and let's see if we can get the answer to the New York question along with the citations great okay and this time we're going to print out the responses as well so let's start everything up python agent. pyun so we have our query down here what is the population of myyc what is the population of myc so let's go with that notice how much quicker it is because we're using open AI so so quick now I'm going to have to actually just scroll up to the top and to give you the the the lowdown on what we've actually outputed here so planning agent it's identified there some questions to answer so what is the estimated population of New York as of the latest data available or available data are there any specific demographic bait rounds or Trends related to population of myc how does the population of myc compared to other major cities in the United States globally is there any projected population growth or decline for myc in the near future what are the primary factors influencing the population dynamics of myc so we've selected the question population of New York City latest data so that's the search engine query that we've actually selected right we've returned our search engine results page and we picked up a best page so we've got this nyc.gov site planning data Maps NYC population. page and that is actually top one so it hasn't hallucinated the link which is good um and we have stepped back in um to the integration agent so we're marking out our visited sites and we picked out some information from that site we step back into the integration agent and it says based on the information provided by the department of planning of New York City the estimated population of New York City is not explicitly stated in the research however the department offers the latest population estimates as well as population projections by age sex through 2040 to obtain most upto-date population figure for New York City it is recommended to refer directly to the Department of city planning or related official sources and then we've got a source here which is the source obviously we've pulled out and then we've got our response quality assessment so we've mared as a pass or the agent has marked as a pass which is true and then we can see the dictionary it says it's relevant coherent comprehensive and citations and we've got a reason here the reason provides um so the response provides relevant information about the population of M explains that the exact figure is not explicitly stated but directs to official sources for the latest estimates the response is well structured comprehensive and includes the citation of source okay so fair enough I would argue that it's not not answering the question and the question is answerable so that's with gbt 3.5 then we generate our final response which is just basically a regation of what the integration agent last generated I want to share a few Thoughts with you about building agents with open source models so first of all I want to talk about olama as a tool itself and I think AMA is a brilliant tool it gives people access to large language models so it really democratizes access to large language models really you're limited by your Hardware so I was only able to test models up to 8 billion parameters with olama because of my laptop my GPU isn't big enough to really use with large language models locally so I was having to use them on the CPU which are these the models that you use on the CPU with AMA are quantized models so they're not full precision and therefore that does impact their performance however I will say from experience that I haven't found that 8 billion parameter models work well with these types of agent workflows so that's one of my observations you know if you are going to build agent workflows you probably want to start with some larger models rather than going for the a billion parameter models and if you're working with open source models if you don't have the specs locally if you don't have the large enough GPU for example you will probably want to think about renting your own GPU and standing up your own inference server so I'm going to do a future video on this on how to set up your own inference server and rent through a rented GPU service I'll do this through rumod and I'll show you how to integrate one of the larger open source models with the custom agent that I've built so keep an eye out for that video because that's soon going to be landing on my channel the other thing I want to do is I want to test out a variety of those open source models and compare them with the performance of the models from open Ai and see which open source models do compete with the best of the open AI models so I'll be doing a separate video on that and I'll so I'll be creating a test and I'll run through those live on the video and I'll show you for each model which one performs the best against those tests compared to the open AI models now in terms of improving the custom agent there are various ways that this could be done I think the prompts could be optimized a little more so I wrote those prompts myself and I haven't put them through chat gbt or anything like that to try and optimize them so I think there's opportunities to optimize it you can play with this yourself because the code is available to you as I pointed out earlier I think the approach for selecting websites could probably be changed as well really the the thing that makes the biggest difference to the performance is the model you use so the dream of kind of running things locally for now for most people you're not going to be able to build your own local AI agent using the Ola models available to you for most people because your I gather your laptop is just not going to have high enough specs to run the state-of-the art models until we can get more efficient ways to run those larger models locally or until we get higher performance smaller models I think the state-of-the-art AI agents are really going to be powered by the proprietary llm services or the largest of the open source models and when I say largest obviously I'm correlating that with the best performing to if you like this content give us a thumbs up let us know your opinions in the comments section and don't forget to subscribe to the channel for more Ai and large language model based content thank you once again and I'll see you in the next videos

Building an AI assistant that listens and sees the world (Step by step tutorial).es.srt

00:00:00,160 --> 00:00:03,120 qué equipos están representados por las gorras de béisbol que cuelgan de mi pared Dodgers Nacionales Medias Rojas Astros Cachorros y Reales No puedo esperar para mostrarles esto Acabo de almorzar Tenía un poco de sueño pero no puedo esperar para mostrarles el código que construí aquí para ti, así que si recuerdas, hace cuatro semanas, la IA abierta mostró un asistente ejecutándose en un teléfono y eso fue como una magia en muchas maneras diferentes porque ahora tienes un modelo que realmente interactúa con el mundo porque el modelo tiene acceso a la cámara del teléfono y se ve o al menos uh, simplemente para ser más precisos, está procesando las imágenes que vienen a través de la cámara del teléfono y está usando eso como contexto para responder las preguntas de las personas que estaban presentando esa demostración. así que me hice una pregunta: ¿qué tan difícil podría ser? Entonces, lo que quiero mostrarles hoy es una demostración rápida que preparé, no tan sofisticada, obviamente, como la que hizo una empresa de varios miles de millones de dólares, pero es solo una demostración rápida, muy, muy corta. haciendo lo mismo con la cámara web ejecutándose en su computadora o que su computadora esté bien, solo hay 169 líneas de código aquí, así que esto es corto y aquí solo estoy usando Python. No estoy usando ningún servicio externo. Estoy usando Python. y la API es, obviamente, para usted, una API como un modelo de lenguaje grande. Estoy usando Gemini flash. Aquí voy a explicar por qué estoy usando la API abierta de texto a voz con IA. Todo lo demás es solo una biblioteca de Python. Estoy planeando para reconstruir todo esto usando servicios que harán mi vida mucho más fácil pero eso vendrá más tarde. Por ahora les mostraré el código de cómo construyo este asistente y luego veremos una demostración. Voy a realizar una demostración aquí en vivo con este asistente y espero que veas esto y te inspire. Alguien publiqué sobre esto en Twitter y alguien me dijo que sabes, alguien tomará tu código y recaudará un millón de dólares. ve y construye algo, espero que alguien lo haga, solo recuérdame cuando lo hagas, está bien, ya sabes, patéame $ 5 o algo así. K aparte, echemos un vistazo al código nuevamente 160 líneas de código, qué difícil podría ser esto, está bien, así que solo un Un solo archivo se llama asistente. py, obtendrás acceso a este código a través de un enlace que publicaré en algún lugar debajo de este video en la descripción de este video mientras estés allí, solo dame un me gusta o me gusta este video para saber el algoritmo. Me vas a decir D escucha este tipo de contenido funciona para tu audiencia sigue haciendo más uh así que déjame ese me gusta y veamos el código aquí que tengo junto con este asistente. py solo un archivo, un archivo txt de requisitos que enumera todas las bibliotecas que estoy usando aquí y aquí están los componentes principales, por lo que habrá cuatro componentes principales que usaré para construir este asistente. El primer componente es capturar el audio. pasar por mi micrófono y transcribirlo, está bien, y para esa transcripción voy a usar un susurro, así que básicamente se trata de capturar el flujo de audio, transcribirlo y obtener texto. El segundo componente es capturar la imagen que se presenta aquí o que llega a través de mi cámara web. y voy a usar open CV para hacer eso open CV es una biblioteca muy popular, especialmente para las personas que hacen visión por computadora, tiene todo tipo de funciones para manejar imágenes, eso es lo que estoy usando para capturar videos, así que ahora tengo imágenes. Tengo un tercer componente de video que es un modelo de lenguaje grande, así que para el modelo de lenguaje grande que estoy usando ahora mismo uso Gemini flash 1.5, ese es el modelo de Google. También dejé el código listo, así que si quieres usar GPT 40, puedes usar GPT 40, pero yo no. No me gusta por esto porque es mucho más lento en comparación con Gemini y por alguna razón no entiendo que es menos preciso al seguir mis indicaciones, así que de todos modos llegaremos allí en un segundo, que será el tercer componente, así que con imágenes y texto al que puedo enviarlos a un modelo, como un modelo multimodelo, por lo que tiene que admitir imágenes y texto. Voy a recibir una respuesta y ahora necesito sincronizar esa respuesta como ese texto en audio y reproducirla a través de los parlantes y ese es el cuarto componente y para hacer eso estoy usando la API abierta de texto a voz para hacerlo, así que todas esas cosas se unirán aquí para crear algo que se sienta muy mágico, algo que se sienta vivo. cierto, se siente como si simplemente se viera bien por la forma en que escuché a la gente uh, aparentemente es un error pensar que piensan que el modelo de IA abierta ahora admite video, así como el GPT 40 admite video porque esa es la impresión que tienes cuando miras uno de estas demostraciones no, no admiten video, lo que estás haciendo es simplemente pasar imágenes correctamente, por lo que un video es solo una colección de cuadros. Si tienes un video de 24 cuadros por segundo, tienes 24 cuadros en un segundo, por lo que por cada segundo de video. tienes 24 imágenes, así que lo que el modelo realmente está haciendo es simplemente procesar imágenes, la aplicación, pegar el envoltorio alrededor de ese modelo es lo que hace que todo se sienta mágico porque combina todos esos componentes, el audio proveniente del usuario que transcribe ese audio, las imágenes. viniendo de la cámara web o de la cámara del teléfono celular y simplemente tomando fotogramas de esos videos, juntándolos, respondiendo esas preguntas o procesándolos con un modelo y luego reproduciendo las respuestas, todos esos componentes juntos hacen que este asistente cree que la magia se siente viva en un De cierta manera no es que el modelo sea diferente a lo que era antes de que se haya dicho eso, aquí están los requisitos que tendrás que instalar. Tengo un archivo Léame que te dice qué hacer. Una cosa a tener en cuenta, dependiendo. Dependiendo de si estás usando GPT 40 o Gemini, tendrás que tomar una clave y crear una variable de entorno con esa clave. Mi código dependerá de esas claves para que se ejecute, de modo que puedas acceder al modelo de lenguaje grande. lo demás es bastante sencillo y así es como en realidad solo estoy usando Python 3, así que lo escribiré allí. Así es como se ejecuta el asistente. Vamos a ver que en un segundo vayamos al código y quiero. Para comenzar mi código explicando la primera clase que creé, que se llama transmisión de cámara web, está bien, intentaré ir lo más rápido posible aquí, pero la transmisión de cámara web es una clase que ejecutará una amenaza para almacenar fotogramas capturados desde mi cámara web, así que para hacer eso usaré la clase de captura de video de la captura de video CB abierta. Voy a pasar el índice de la cámara en una computadora. Es posible que tenga múltiples fuentes de video como aquí en mi computadora. Tengo la cámara web que está aquí en mi computadora, a veces conecto una cámara web externa que será una segunda fuente, uh, la cámara de continuidad de mi teléfono que es una tercera fuente, etc. Voy a usar aquí el índice cero en este punto. tengo algo conectado aquí que será en realidad tengo mi computadora conectada no necesito este cable déjame alejarlo en este punto el índice cero representa mi cámara web aquí, genial, así que esto aquí solo me dará acceso a una secuencia de imágenes y si llamo a la función de lectura que me devuelve un marco a básicamente una imagen y lo que esta clase va a hacer es repetidamente, ante una amenaza, comenzar a capturar esas imágenes bien y tomará una imagen y actualizar una variable como una propiedad interna de esta clase con la última imagen que capturó por qué hago eso porque en el momento que termino de hacerle una pregunta al asistente en ese momento quiero ir y tomar la última imagen que vino desde mi cámara web para que la imagen esté lista en ese momento. Quiero ir allí y decir dame la imagen más reciente y la procesaré. Voy a usar esa imagen junto con el mensaje que hablé a través del micrófono, es por eso que esta clase comenzará a hacer eso en un hilo en segundo plano y nuevamente, irá muy, muy rápido. Aquí estoy creando la transmisión. Estoy leyendo la primera imagen de la primera vez cuando ejecuto esto o cuando Ejecuto esta clase cuando creo una instancia de esta clase, tomaré ese marco y luego lo marcaré como ejecutar es igual a falso. Verás por qué eso es importante y crearé una bloquear, por lo que un bloqueo actuará como un semáforo para evitar que otros subprocesos accedan a los datos mientras necesito bloquear esos datos, así que cada vez que vaya a hacer un cambio, bloquearé mis datos. Solo voy a hacer la operación y luego la desbloquearé para que otros, ya sabes, diferentes hilos puedan acceder a esos datos. Verás que en un segundo hay una función de inicio, esta función cuando la llamo para la transmisión de mi cámara web. la clase va a iniciar esa amenaza en segundo plano, así que verás que voy a decir que está bien, así que si esto se está ejecutando, no hagas nada, simplemente regresa si no se está ejecutando, configúralo como en ejecución igual a verdadero y luego crea esa amenaza y inicie esa amenaza, observe que la función objetivo del hilo es la función de actualización, así que esa es otra función que tengo aquí. Lo que quiero decir con esto es que cuando se inicie ese hilo, llamará a la función de actualización, mire qué va a hacer la función de actualización. ahora se ejecutará en un bucle infinito, no es infinito, será mientras se ejecuta es igual a verdadero, por lo que si el hilo se está ejecutando, seguirá repitiendo y el bucle toma una imagen de la cámara web, por lo que toma un cuadro y la almacena en este La variable de marco bloquea el acceso a lo que sea que esté aquí, por lo que está bloqueando el acceso, lo que significa que nada debería venir y leer ahora porque voy a realizar una operación que básicamente consiste en tomar esta variable y actualizarla usando esa variable para actualizar la propiedad propia para que propiedad de esta clase que es el último fotograma, está bien, así que estoy bloqueando el acceso, así que si alguien quiere ese último fotograma tendrá que esperar hasta que termine de hacer esto correctamente y luego libere el bloqueo, así que básicamente está bien, así que si alguien lo espera. ahora puede entrar, eso es lo que hace esta actualización, recuerde que esto solo lo hará en segundo plano actualizando constantemente la última imagen de la cámara web, luego hay una función r, que es la función a la que llamaré cuando lo necesite esa última imagen, así que cada vez que esté listo para usar una imagen, diré: "Oye, solo lee mi instancia de la transmisión de la cámara web, solo dame esa imagen. Paso una propiedad que dice codificar y esta propiedad será uh si es verdadera". va a devolver esa imagen y codificarla en Bas 64, ¿por qué necesito eso? Porque para poder pasar esa imagen y enviarla a gp4 o o Gemini flash, necesito pasarla en formato b64, si tienes una URL. si su imagen estaba en una URL, era pública en la web, podía enviar la URL y funcionará. Esos modelos son capaces de procesar una URL. En mi caso, estoy capturando la imagen aquí mismo en mi computadora. No tengo. una URL. Voy a tener que codificarla en la bahía 64 y enviarla en la bahía 64. Esto es lo que va a pasar aquí primero que nada cuando entre. Voy a bloquear el acceso al marco de la celda para que nadie como en este punto, si estoy leyendo el proceso de actualización no podré cambiar lo que estoy leyendo, está bien porque lo estoy bloqueando. Estoy diciendo que todos los demás esperen, déjenme hacer una copia de esta imagen en esta variable. Voy a hacer una copia y ahora voy a liberar el bloqueo, así que ahora, si algo más fuera a actualizar esto, ahora puedes hacerlo y después de que tenga ese marco, ahora voy a codificarlo. es cierto, lo codificaré básicamente en 64 y lo devolveré, si no, solo voy a devolver el marco y luego tengo una función de parada que simplemente detiene el hilo y lo une, así que no hay nada especial aquí, ¿vale? Entonces, para eso es esta clase nuevamente, como nivel alto, simplemente administra mi cámara web, toma imágenes y tiene una imagen lista para mí cuando quiero usarla, está bien, eso es lo que la transmisión de la cámara web está bien, así que Voy a saltarme la clase de asistente por un segundo solo para que veas lo que estoy haciendo o cómo estoy inicializando la transmisión de la cámara web. Puedes verlo aquí, línea 135. Solo estoy creando una instancia y luego la llamo a inicio para comenzar. A partir de este punto, mi cámara web solo está capturando imágenes, capturando una imagen tras otra, así que volvamos ahora a la clase de asistente, que es la segunda clase que tengo aquí y eso es todo, todo lo demás es solo una pequeña función que representa la Pegamento de todo esto, esta hermosa clase asistente primero está esperando un modelo, por lo que necesito proporcionar una instancia de un modelo a esta clase por la forma en que esta asistencia usa la cadena Lang. Dos razones principales para que use la cadena L, la razón número uno. mi código es mucho más corto, ya que no tengo que lidiar con mucha verbosidad que proviene del uso directo de la cadena de lanzamiento de apis, hace que mi código sea hermoso y también hace que mi código sea componible, lo que significa que puedo juntar diferentes componentes que puedo mezclar y combinar y simplemente algo así como construir esta aplicación de Lego con diferentes componentes, verás que en un segundo, eso es hermoso. La segunda razón, supongo que eran dos, así que esta es la tercera razón por la que estoy usando la cadena L aquí es porque puedo intercambiar. mi modelo con otro modelo y no tengo que cambiar nada aquí así que esta clase espera un modelo y nada dentro de esta clase verás cómo armo el mensaje cómo invoco una cadena Etc. nada aquí depende de uno modelo específico para poder usar Gemini flash o puedo usar gp4 o podría usar cualquier otro modelo que sea compatible con la cadena de líneas, que son prácticamente todos los modelos que existen y todos los detalles serán transparentes para mí, eso es increíble. De nuevo se me pone la piel de gallina cada vez que hablo de eso, entonces mi asistente está esperando un modelo y como parte de la inicialización de esta clase. El constructor de esta clase, simplemente voy a llamar a esta función que se llama crear cadena de inferencia, así que básicamente voy a para crear una cadena l que haga la inferencia, así que echemos un vistazo a eso porque ahí es donde suceden la mayoría de las cosas buenas, así que aquí está mi función. Empiezo esa función con el indicador del sistema, así es como le instruyo al modelo sobre lo que necesita. hacer es la configuración principal que ese modelo va a recibir el conjunto principal de instrucciones, está bien, estas instrucciones no tienen nada que ver con el chat que voy a tener con el modelo, le voy a pedir al modelo que lea cosas y haga cosas y miro mis gafas y ese tipo de cosas geniales, esto no tiene nada que ver con eso, está bien, esto es solo el mensaje del sistema, el mensaje principal de cómo voy a configurar el modelo. Le estoy pidiendo al modelo que sea ingenioso. Sea conciso, vaya directamente al Co. Es bastante interesante. A GPT 40 no le gusta este sistema. Es simplemente hablador. Está bien, sigue y sigue y sigue y sigue con todas las respuestas, por alguna razón, simplemente no le gusta ser conciso. no me gusta ser breve, esa es otra ventaja de Gemini flash 1.5 para esta aplicación, además de que flash 1.5 es realmente muy rápido en comparación con GPT 40, así que ese es el mensaje de mi sistema y voy a crear una plantilla de mensaje, vale, en realidad cierro. Esto entonces, la plantilla de aviso es la estructura que voy a crear con todos los mensajes que le daré al modelo para responder una pregunta, así que obviamente la plantilla de aviso contendrá el aviso del sistema y así es como usted define ese mensaje del sistema como parte de la plantilla de aviso de la cadena Lan, también tendrá el historial de chat, así que una cosa importante es que quiero que este asistente recuerde lo que acabamos de hablar antes de tres preguntas. No quiero que el asistente Olvídate, no quiero que cada pregunta comience desde cero, así que habilitaré el historial de chat y verás en un segundo cómo lo habilité, no es gran cosa, pero voy a pasar. el historial de chat y finalmente voy a pasar mi mensaje, que es todo lo que hablo a través del micrófono. Voy a tomar ese texto, lo voy a pasar y la imagen que obtendré. la cámara web, así que hay dos cosas aquí como el mensaje humano que puedes ver aquí, la definición aquí es humana, lo primero es el mensaje que es escribir texto, así que le digo al modelo, oye, tu mensaje incluye algo de texto y esto es todo y esto. Lo que ves aquí es solo una variable, una variable de aviso que vamos a reemplazar en un segundo con el texto real y el segundo tipo es solo imagen URL de imagen en este caso y la URL de esa imagen es solo datos de dos puntos imagen/ jpeg punto y coma B 64, ese es el prefijo que debes agregar cuando pasas una imagen b64 y luego una variable que contiene los bytes reales de esa imagen que la conversión Bas 64 de esa imagen, así que tengo dos variables aquí que Voy a necesitar reemplazar en este mensaje, verán que en la segunda línea siguiente 124 voy a componer mi cadena y es hermoso lo que hizo la cadena L, permitiéndonos juntar todos estos componentes, es azúcar de sintaxis que es qué es, así que tengo mi mensaje y básicamente lo que estoy haciendo es canalizar la salida de mi mensaje al modelo, eso es lo que significa esta tubería, ese es el símbolo de tubería, por lo que en la salida de ese mensaje irá a la entrada de el modelo que es nuevamente, estoy esperando un modelo, esta clase espera un modelo que aún no he creado, así que sea cual sea ese modelo, conectaré la salida del mensaje al modelo y la salida del modelo. Voy a enviar a un par de salida de cadena. Esto es algo que sucede cuando estás usando un modelo de chat. El modelo de chat regresará. Así es como funciona el chat de cadena L o la representación del modelo. Contendrá la conversación. va a estar bien delimitado por quién dijo qué, así que obtendrás cosas como mensaje humano y mensaje de IA y mensaje humano y ese tipo de ida y vuelta y no quiero nada de eso como parte de mi respuesta. Solo quiero una respuesta directa, solo dame el texto para que el analizador de salida de cadenas sea uno de los analizadores admitidos para que puedas cambiar la salida de un modelo o convertir la salida del modelo a un formato específico, en este caso simplemente lo convierte como un cadena entonces si el modelo dice 2+ 2 es 4 No necesito el mensaje AI 2+ 2 es cuatro No necesito todo eso Mambo Yambo Solo quiero el texto esto es lo que voy a obtener aquí para que Esto es lo que es una cadena, es solo un montón de componentes donde un componente se conecta con el siguiente, etc., así que esta es mi cadena, una cosa más para que esta cadena funcione y es el historial de chat. Necesito asegurarme de que el historial de chat esté ahí. L chains ofrece un rer cuando deseas implementar el historial de chat y en mi caso es muy simple, ya que no estoy almacenando ese historial de chat en ningún lugar. Solo quiero mantener un historial, ya que no necesito múltiples historiales ni nada por el estilo. La cadena L admite este ejecutable con el rapero del historial de mensajes donde puedo obtener mi cadena y crear, tomar este ejecutable con el rapero del historial de mensajes y crear una instancia del mismo pasando la cadena y el resultado que obtendré sigue siendo una cadena, pero ahora es compatible. historial de chat, así que detrás de escena la cadena L hará todo el trabajo de tomar la respuesta del modelo, agregarla a una lista, tomar mi próxima solicitud, agregar lo que sucedió a esa lista y mantener ese historial, todo eso está sucediendo. para que suceda detrás de escena, solo necesito venir aquí y crear esta clase, no voy a entrar en demasiados detalles, lo más importante que debes saber es que esta variable aquí, que es la clave del mensaje del historial, esta variable es la misma que esta variable tienen que ser las mismas para que el baile sepa exactamente de dónde obtener el historial de chat, y por cierto, hay varias formas de configurar el historial de chat para la cadena L. Esta es la más simple que quería usar solo para esta demostración. entonces esa es esa función, el retorno de esta función es solo la cadena que puedo invocar con los datos reales, así que cada vez que esté listo para responder una pregunta, simplemente invocaré esa cadena, veamos cómo funciona. para subir todavía estoy dentro de la clase asistente y tengo dos funciones más por recorrer, la primera es la función principal que vamos a llamar, esa función se llama respuesta, así que voy a hacer una pregunta y Voy a llamar a esta función para decirle al asistente que por favor responda. Esta función recibe el mensaje que será el texto que voy a hablar a través del micrófono y la imagen que mi cámara web va a capturar. Voy a pasar ambas cosas y esto es lo que sucederá internamente primero si el mensaje está vacío por alguna razón. No tengo audio, sea lo que sea. No voy a regresar, no voy a hacer nada. Voy a imprimir el mensaje, así que lo verás en la ventana de terminal. Esto es lo que pregunté y luego voy a invocar mi cadena y cuando invoco mi cadena necesito proporcionar valores para las variables de la plantilla. Recuerda que mi plantilla está esperando un mensaje. variable y la variable image base 64, así que necesito invocar mi cadena con esos dos valores, así que aquí está el mensaje y aquí está la imagen básica Deport. Solo estoy llamando a decodificar porque la imagen es como una matriz de bits, así que necesito decodificar eso en una cadena para que pueda pasarlo aquí, eso es lo que llamo a la decodificación allí, así que aquí están esos dos parámetros y nuevamente para que el historial de chat funcione, necesito ofrecer una identificación de sesión que no estoy usando, no voy. Para entrar en esto, esto es una cuestión de cadena, esa es la configuración. De hecho, creo que puedo deshacerme de esta configuración y todo funcionará igual. Probablemente pueda intentarlo más tarde, así que está bien. Lo último que haré es Estoy eliminando todos los caracteres de nueva línea que provienen del modelo, como si el modelo me fuera a enviar una respuesta y vendría seguida por un montón de caracteres de nueva línea, simplemente eliminando esos o cualquier espacio en blanco, así que eso es todo. mi respuesta en este punto es hermosa así que voy a imprimir esa respuesta. De hecho, voy a hacer algo aquí si la respuesta es algo, simplemente voy a reproducirla, así que al reproducirla lo que quiero decir es que estoy Voy a llamar a esta función de texto a voz divertida que construí y que obtendrá el texto, la respuesta del modelo y la reproducirá a través de los parlantes de mi computadora, así es como funciona esta función de texto a voz. Voy a usar pi audio, que es una de las bibliotecas que estoy instalando aquí. Pi audio me dará acceso para reproducir sonido a través de mis parlantes. Está bien, así que solo lo configuraré por Audio. Voy a abrirlo. Esto me dará lo que llamo un reproductor, esto es algo con lo que también puedo escribir y esos fragmentos se convertirán en sonido que saldrá de mis parlantes y esta es la configuración en la que puedes ver más sobre eso. La biblioteca de audio pi no es interesante. Aquí estoy yo hablando con este audio. discurso con respuesta de transmisión Creo que esto es feo. En realidad, voy a deshacerme de esto y lo agregaré aquí para que quede un poco más claro lo que está sucediendo con la IA abierta. audio bueno, voy a tener que importar ahora la IA abierta, obviamente, así que de esta manera es un poco más claro de dónde viene esa función, así que ahora tengo dónde estaba. Aquí estoy, así que llamaré a la apertura. . audio. creación de voz con respuesta de transmisión y esto es básicamente detrás de escena llamando a la API de transmisión de IA abierta y cuando llamas a esa API obviamente pasarás el texto y puedes transmitir los btes que suenan como una voz, básicamente estás sintetizando ese texto en audio, así que aquí estoy, este es el modelo que estoy usando, el tts1 TTS, si no lo he mencionado, es texto a voz, eso es lo que significa, la voz es aleación, esta es la API que anteriormente tenía sky y yo. No sé si estás al tanto de todo el drama de Mambo Yambo con la voz de Scarlet uh, pero ahora no tenemos acceso a Sky. Tengo acceso a Alloy, así es como sonará este asistente, como formato de respuesta PCM. múltiples formatos que son compatibles y la entrada, por lo que el texto es lo que estoy pasando aquí es la respuesta que voy a tomar que voy a tomar esa es la secuencia y ahora puedo iterar a través de bytes y el tamaño de el fragmento, así que obtendré 1024 bytes o 24 bytes en el momento en que los reproduzca a través de los altavoces del teléfono, está bien, y la forma de reproducirlo es simplemente escribiendo en la secuencia del reproductor que creé con audio pi. Es muy simple, está bien, toma el audio aquí, las partes del audio simplemente reprodúcelas y eso es lo que queda. Bueno, cómo juntaste todo esto, vimos la cámara web, vimos el modelo, vimos el audio, uh, lo único que queda es ¿ Cómo capturo esto y cómo pegas todo esto? Eso va a suceder aquí, de nuevo, son solo unas pocas líneas de código que caben en mi pantalla, casi uh, así que ya vimos esta línea. 136 crea la cámara web, recuerda. ahora estoy capturando imágenes, este soy yo creando el modelo que voy a usar y, como pueden ver aquí, estoy usando la clase de IA generativa de Google y estoy especificando que quiero el último flash Gemini 1.5. el modelo que decidí usar, pero si quieres probar con GPT 40, así es como lo haces, descomentas esa línea ahora que tienes el canal GPT 40, no tienes que cambiar nada más. Goosebumps no cambia nada más, solo es solo va a funcionar gracias a la cadena L, está bien, entonces asistente. Voy a crear una instancia de mi asistente y voy a pasar el modelo en este caso flash y ahora hay una función a la que vamos a llegar. esa función en un segundo aquí está la siguiente línea. Voy a usar una biblioteca que se llama uh reconocimiento de voz. Hermosa biblioteca. Simplemente hizo esto mucho más fácil porque el reconocimiento de voz maneja mi micrófono captura el audio que se escucha en segundo plano. No tengo que preocuparme por nada de eso y me brinda la funcionalidad de transcribir automáticamente mi audio. No tengo que usar susurrar, lo cual no es gran cosa, pero si la biblioteca lo hace por mí aún mejor, así que veamos cómo lo hago. use esa Biblioteca un par de instancias un reconocedor el reconocedor es la instancia que me permitirá simplemente transcribir el audio usando un susurro y un micrófono que representa esta cosa hermosa que tienen aquí o que tengo aquí en mi Bas. Voy a comenzar. mi micrófono ajustándolo al ruido ambiental. En realidad, no estoy muy seguro de qué hace internamente o cómo se ajusta al ruido ambiental. Supongo que hace algunos cálculos solo para sentir cuánto ruido hay en la habitación. No lo sé. Sé, supongo que no lo he investigado mucho, pero aquí está solo la línea principal para el reconocedor de micrófono, escucha en segundo plano, eso es solo una línea, escucha en segundo plano, esa línea de ahí solo permitirá que este micrófono comience a capturar audio o simplemente la computadora para comenzar a capturar audio desde el micrófono, no el micrófono no está haciendo nada, solo está transmitiendo el audio, por lo que comenzará a capturar el audio del micrófono y tan pronto como esté aquí, se detendrá tan pronto. cuando deje de hablar como quieras llamarlo, tomará todo eso y lo enviará a esta función de devolución de llamada que defino aquí, eso es todo lo que sucederá sin que yo tenga que hacer nada más. Ahora terminemos. este código si bien es verdadero, así que repita esto para siempre, muestre una imagen en una ventana con el título cámara web, eso es lo que está sucediendo aquí y esa imagen debe provenir de la transmisión, la clase que creamos, recuerde que tenemos ese procesamiento de transmisión en segundo plano. Quiero mostrar el imágenes solo para que, sentado aquí frente a la computadora, realmente veas la cámara web funcionando y sepas lo que estás haciendo y hacia dónde estás apuntando, así que esto es lo que va a suceder gracias a esta línea CV2 que es una referencia para abrir CV, ese es el problema del programa de imágenes de la biblioteca. Soy un programa que crea una ventana con este título de cámara web y luego muestra esta imagen aquí, eso es todo, así que voy a hacer eso y luego estaré esperando. una tecla si presionas la tecla que es la tecla 27 que hace referencia a la tecla Escape o una q como una Q minúscula si presionas cualquiera de esas dos teclas, entonces saldré de este bucle para que cada vez que ejecutes este asistente y ese Cuando aparece una ventana, tienes que presionar la tecla Escape o la cola para que esa ventana se cierre. Cuando haces eso, cuando cierras la ventana, voy a detener la amenaza que está capturando imágenes. Voy a destruir todas las ventanas abiertas que estaban. creado por CV abierto y voy a dejar de escuchar, así que la clase que está escuchando en segundo plano, simplemente dejaré de escuchar y notaré que estoy diciendo que esperar una parada equivale a un significado falso, incluso si estás hablando en ese punto cuando dices simplemente deja de escuchar, simplemente dejará de escuchar en ese punto, no esperará a que termines tu oración, simplemente lo destruirá, así que una cosa más, que es el pegamento aquí, es el función de devolución de llamada de audio, así que recuerde que la devolución de llamada se ejecutará cada vez que pregunte algo usando mi micrófono. Voy a preguntar: Hola, ¿cómo estás hoy? y tan pronto como haga una pausa, el audio aquí en la biblioteca internamente capturará todo. de ese audio y va a decir parar aquí, enviarlo a la llamada de vuelta para que la llamada interna esto es lo que voy a hacer aquí primero. Voy a tomar el audio que nuevamente viene aquí. ¿Qué pasó aquí? sucedió bien, el audio viene aquí y el reconocedor que es esta instancia. Voy a usar ese reconocedor y voy a llamar a la función reconocer susurro, eso significa reconocer usando susurro si abres la documentación de ese Li, ellos admiten muchos de otras ciudades, está bien, estoy usando susurro en este caso, así que voy a pasar el audio. Voy a decir que quiero el modelo base que es lo suficientemente rápido. Hay uno que es incluso más rápido que el modelo base. Creo que tal vez. Tienen un modelo pequeño o un modelo pequeño, no lo recuerdo, pero puede haber uno que sea incluso más rápido que el modelo base y hay algunos modelos que son medianos y grandes, son mucho más precisos pero mucho más lentos, así que quiero el modelo base. modela el idioma en el que voy a hablar es inglés, puedes hacer un montón de cosas interesantes traduciendo y todo eso, pero no no es interesante en este momento y esto va a regresar, tomará ese audio y me dará texto porque necesito un texto para enviar a mi asistente y eso es lo siguiente que voy a hacer. Voy a llamar a la función de respuesta de la que ya hablamos. Voy a pasar el texto y voy a para pasar la última imagen que capturé desde mi cámara web y en este caso particular estoy diciendo codificar significado verdadero dame una base 64 de esa imagen eso es toda la magia de esta aplicación aquí ahora déjame ejecutarla aquí uh solo Para que veas que funciona la primera vez, cuando hago la primera pregunta, tomará un poco de tiempo, así que se está calentando para la segunda, tercera y cuarta pregunta, que serán más rápido. Voy a ejecutar esto haciendo Asistente de Python 3. py entonces voy a hacer eso de qué color son mis lentes negros qué equipos están representados por las gorras de béisbol que cuelgan de mi pared Dodgers Nacionales Medias Rojas Astros Cachorros y Reales cuál es el título de este libro humano en el bucle aprendizaje automático quién es el autor Robert Monro Monarch, está bien, eso estuvo bastante bien. Funciona, como puedes ver, es lo suficientemente rápido. Quiero decir, no es tan rápido como un rayo, pero es lo suficientemente rápido como para que esto sea un poco útil. Un par de cosas que quería mencionar son. maneras en caso de que quieras ejecutar esto en tu computadora, formas en las que puedes, si deseas mejorar esto, así que número uno, deberías poder implementar una manera de interrumpir al asistente, eso es algo que Open AI mencionó muchas veces. como parte de su demostración, deberías poder hacer lo mismo, no debería ser demasiado difícil, solo necesitas una bandera en algún lugar y mientras reproduces audio en esta función aquí, la función TTS mientras reproduces audio, podrías Solo puedes asegurarte de que la bandera no esté configurada y, si está configurada, interrumpes, es decir, si el usuario comienza a hablar nuevamente, interrumpes este procesamiento, lo que hará que sea un poco más dinámico, así que esa es la cosa número dos que debes hacer. Asegúrate de hacer que la aplicación sea un poco más sólida, ya que a veces la API de IA abierta puede fallar o tal vez Gemini no funciona, así que hazla un poco más sólida y la tercera idea que creo que es bastante buena es acerca de transmitiendo respuestas desde el modelo como ahora. Estoy usando invoke aquí y lo que va a pasar es que le envío a la API el texto y la imagen y estoy esperando que llegue una respuesta, ¿vale? si esa respuesta resulta ser una respuesta larga. Voy a tener que esperar a que el modelo genere la respuesta completa antes de comenzar a reproducirla a través de los parlantes, así que una forma de mejorarla sería transmitir la respuesta desde el modelo para no tener que esperar. hasta que se genere la respuesta completa, puedo comenzar a reproducir audio, ya que el asistente está generando la respuesta que sería ideal. Creo que con solo hacer esas tres cosas, esto se sentirá mucho más realista en cierto modo, obviamente, al jugar con el indicador del sistema. También es importante hacer que se comporte como quieres que se comporte, tal vez hacerlo un poco más coqueto como claramente lo hizo la IA abierta o lo que decidas de todos modos. Espero que esto sea útil. Este tipo de cosas son realmente divertidas de construir si realmente te gusta ese tipo de contenido o este tipo de contenido, suscríbete o dale me gusta a este video para que el algoritmo me haga saber que te gusta este tipo de contenido, disfrútalo y nos vemos en el próximo, adiós.

Building Chatbots with Hugging Face LLMs 5 Expert Tips ft. Mistral.en.srt

00:00:01,360 --> 00:00:03,439 hello so if you're new to the channel welcome and if you are a returning viewer welcome back today we're going to be discussing building chatboard applications on top of open- source large language models I think going forward open source large language models are going to be absolutely huge we've just recently heard from Mark Zuckerberg that meta are going to invest heavily in their gpus for training their own open- source large language models specifically we know they're going to invest in 350,000 h100s no doubt this is going to be used to train their next most performant open source model which will probably be llama 3 with this rise in interest in open source llms I believe that a lot of Engineers are going to want to divert their attention to learning how to develop applications on top of Open Source large language models so in this video I'm going to be revealing five tips for building your chat box on top of a large language model that is open source if you're used to using the open AI API there are a lot of things that already done for you behind the scenes and you won't have had to run into those engineering tricks that you will have to know if you're going to develop open source so if that's you please continue to watch I'm sure this video is going to be very helpful for you if you like this content please remember to like the video share comment and subscribe to the channel for more Ai and large language model focused content all right so let's get into the technical details okay so let's get into tip number one so tip number one is to assess your hardware and know your budget now that might sound obvious to those that have worked with open source large language models before but for those of you that haven't worked with open source large language models what you've got to understand is these things are very resource s intensive so yes you might have heard out there that there's this new 180 billion parameter model that is outperforming gbt 3.5 or there's mixol out there that is doing wonders but at the end of the day you need to know your Hardware requirements and you need to know your budget because if you cannot if you don't have the hardware to host a mix or a falcon 18b there's no sense in looking at that as an option and with thousands of large language models ailable to you open source on hugging face you will need to have that understanding that not all of those will actually be suitable for your use case so tip number one is to assess your hardware and understand your budget so let's take what we're using for our chatbot in this video as an example so we'll be using mistra and I'm on a budget here I'm on a strict budget so my Hardware is going to be something I'm renting from rumod which is going to be the RTX 4000 Ada right that's going to be costing me 39 cents per hour so it's relatively cheap but that's the hardware I'm working with all right so how do I assess whether I can actually work with mistra turns out it's quite easy right because you step let's step into hugging face let's take mistr as our case study for an open source llm and let's see how we'd assess whether our Hardware is good enough to host a mistra so what we can do is we can navigate to the hugging phase page which is what you should be seeing on screen now and what you want to do is grab the path once you've grabbed that path you can navigate to this hugging face space it's called can you run it so I'll link to this in the description to this video and you simply just want to paste that in here right and then hit enter and what that's going to do is this is a a streamlet application that tells you whether or not your model that you want to host is suitable to run on your Hardware so we're we've set our GPU vendor to Nvidia let's also grab the GPU we're working with so I believe it was the RTX 40008 let's just have a look it should actually be listed here let's just have a look let me head back to ROM pod and just see try to remember that was RTX 4000 A that's correct a right there we go so let's grab that and what's amazing about this is it will tell us yes you can actually use this GPU to run inference on on um mistra which is great because it's really cheap so you know you only require one GPU it says also you only require one GPU for full training and you only require one GPU for Laura fine tuning so I'm not sure that that's correct for full training um the other thing you want to do here is expand this table because it only comes out with a little bit of it but yes so for full training it's actually saying you need um 109 gig and this GPU is actually much less than that so I'm not sure it's correct on the full training part but for sure we can run inference and especially if we're loading it in float 16 um so loading in float 16 just means we're loading the model in lower Precision um by default there are a lot of models that are at float 32 so that's full Precision but we can load it in half Precision without too much impact on the performance of the model itself so if we load it in float 16 you know we'd take in only half of the required gigabytes for inference which is really good if we're trying to work with limited Hardware so that's how you can assess whether your Hardware is good enough you go to that can you run it and can you run it is is brilliant because it works again with your Hardware so let's see if we wanted to run a larger model let's see what it would do so if we step back let's look at something like Falcon 180b and it's you know it's obvious already that we're not going to be able to run this but just as an example for you and we step back into can you run it let's paste Falcon in there and let us also go ahead with our are we blocked it's a gated model I need to provide my access token so let's use one that I don't need to provide my access token to what about let's go with let's go with the news Hermes E34 billion right so let's do that one right and we'll paste that in great and we'll go back to the GPU we have which is the RTX Ada and as you can see it says we can actually perform inference on the model but we can't do any GPU training and we can't do any lur of fine tuning we need two gpus to do that and we' need four to do um training so this is a really valuable resource for you if you are looking to work with open source models first understand the hardware that you've got understand what you're working with you know a lot of you won't have the required Cuda capable gpus on your computer and if you do have them they're probably not going to be large enough and that means you might have to go on a service like rumod to actually rent a GPU like I'm doing so that's the first thing understand the requirements and understand your B your budget so even when you're on rump pod you might not have the budget to be renting um the the state-of-the-art gpus at like4 or $8 per hour you might only be able to afford to rent a smaller GPU so once you know those two things you can come on to can you run it and you can assess for the model that you've chosen what um you can assess whatever the model that you want to work with is actually suitable for your hardware setup so that's it for tip one understand your budget and understand your Hardware okay so let's move on to tip number two and tip number two is to understand the difference between your instruct models or your chat models and your what I like to call the baseline or the raw Models All right so on screen now we're at huging face and we're using our mistra example again and as you can see there are different versions of mistra here so ignoring the two mixt models at the top although it applies to those as well if you look you've got mistra 7B instruct and then you've got mistr 7B here and you'll find this theme in common with a lot of the foundation models that have been released there's just a what I'd like to call a baseline version and there is an instruct version but what's actually the difference between these two so this is a really important distinction especially if you're going to be using these models to build a chatbot in short you cannot build a chatbot on top of the Baseline models here's why the Baseline models are just literally pre-trained on large volumes of text to predict the next word so the outcomes the outputs are really messy when you're when they're doing text generation and I'm going to demonstrate that in a minute the instruct versions however have been fine-tuned to be able to follow instructions so that includes things like responding to queries or answering questions which makes them a lot more suitable for chatbot applications so we can demo this because I already have both the instruct model and the Baseline model deployed on r pod and I've built them into a lang chain chatbot application and I'm going to show you what both look like so let me bring up my vs code so you can see here we're going to let's start off with the instruct model first and here is my mpoint deployed on Lang chain so I'm not going to go into the details of the code this is to demonstrate to you the difference so let me pull up the chain lit application which is the front end for this model so chain lit run chat Lang chain pi and just a tip for you that if you've worked with chain lit before the the front end for your chatws if you put this W here if you put that parameter you don't need to keep restarting it it will just update in the background if you make changes to your script so let's run that and let's enter our chain lit front end so that's pulling up on another screen I'll bring that in as soon as it's ready great so we have our mistra instruct deployed in our chain lit application so if I say something like and just to give you a bit of context there's a there's a prompt behind this before I before I get into the model just there is a prompt behind this that is asking the model to behave like a fitness personal trainer now so if it starts giving Fitness responses it's because I've prompted it to do that just to make you aware so if I say something like Hi how are you so that's running hey I'm great and I'm here to help you answer any Fitness related questions you might have how can I assist you today so that is as expected because we're using the instruct version of the model now what happens when we don't use the instruct version of the model so that's easily done let me step back into my code and I'm going to comment out the instruct version and instead we will use the raw version or the the foundation version we'll hit save and that's going to update the chain lit front end find that thing so just wait a few seconds for that to update so that is updated now so you can see we are using just the standard or the foundational raw version so I how are you let's test it out and we just we just get a an H which is not what we're looking for and I wonder why that is it's because we're not using the right version of the model so let's test it again can you give me some Fitness advice and H again and that's what happens when you do not use the right version of the model you get unexpected results just to make you comfortable with this let me remove the stopping token and see if that makes any difference here so I've removed the stoping token so all that does is it tells the model when to stop generating text and that's why stopping at that H let's just see what happens let's see if we can Tri the model into giving us a response even though we're not using the chat version Hi how are you so you can see we're still using the foundation version and there we go so you get very unexpected results this is not what we're looking for and it's not suitable for chat applications and the reason for this is because at its heart it's just a next word predictor so we've given it this prompt and I'll go into a bit of the detail details about the prompt in the in the next section but we've given it this prompt and all it's doing is it's predicting the next word from that prompt and that's it's generating a whole conversation here which is just completely useless for a chat application so that is it for the second tip the second tip is you need to choose the right version of the model so if you're building chat applications you'll need to use the instruct version of the model otherwise you need to fine-tune the foundation version of the model to follow instructions and that's how you're going to get reliable responses for your chat applications so don't fall into the Trap of getting excited about a new Foundation model coming out and saying hey I'm going to throw this into my chatbot application it's not going to work unless you have fine-tuned it to follow instructions great we'll move on to the next tip okay so now for tip three three and tip three is to watch out for commercial use restrictions so it can be tempting to get really excited about all of the foundation models released on hugging face there are literally thousands available to you but what you should be aware of is that not all of those are actually suitable or not all of those you are allowed to use for commercial purposes so a great example of this is something like orca from Microsoft so let's have a look at Orca 2 which is a great model um it has been trained specifically to be able to follow complex instructions and do complex reasoning tasks which is fantastic and a great way in the direction of having some open source models that are able to be used for agent workflows however if you look at the license here this is a Microsoft research license so you can see all the licenses usually with models that you can get on hugging face the licenses are going to be attached to the model card so yeah this is a research license and I I think they even go into a bit more detail about the license itself so oroku is licensed under the Microsoft research license and there is a um there's a llama 2 thing here as well maybe the model is based on llama 2 but let's have a look at the Microsoft research license so if um there's a lot of information here I'm just going to do a control F see if I can see anything about commercial but I'm almost certain that you cannot use ah here we go yeah there we go so subject to the terms of this agreement you have the below rights if applicable to use materials solely for non-commercial non-revenue generating research purposes so there you go so you cannot use every single model on here for commercial purposes on the other hand if we look at something like MRA that is going to be under an Apache 2 license I believe which means that you can actually use the model for commercial purposes so let's just double let's just have a look and make sure we'll go to the instruct version and you can see there's the Apache 2 license let's just have a look um ah yeah there we go so it's under the permission so commercial use distribution modification pattern use private use so that's what you want if you are trying to build a an application for a client that you have or maybe you're trying to build an application for your own business you want to make sure that you're using the right models that are actually licensed for commercial use so you want to be looking out for things like the research licenses and you want to see something like Apache 2 there you go so that is tip number three make sure that the model you're using is actually licensed for commercial use it's really easy to overlook this point but will save you a lot of money down the line and save you a lot of problems and headache okay so let's move on to our penultimate tip tip number four and tip four is to make sure that you do not ignore the prompt templates and this is really important um some models don't require a prompt template but in general a lot of the models that you're going to run into do require a prompt template or you know you might have you might also hear about them being called prompt formats but either way you cannot ignore the prompt formatting The Prompt template now let's use mistra as an example the mistra instruct model and I'll get into why what the prompt format looks like for mistra and why it's important so navigating to the mistra hugging P hugging face page you can look at the model card and what you can see here is there is an actual format that you need to follow if you want to use this model for text generation and you can see it's just it's quite a simple one there are more complex ones so if you look at llama 2 for example llama 2 has a prompt format that is a bit more complex than this but what it's saying to you is that you need to um so not order to leverage the instruction fine-tuning aspect of the model you need to prompt your prompts must be surrounded by these tokens right and then they've given us an example here so you can see the query is surrounded by this beginning of sentence token and then there is an end of sentence token here as well so you need to make sure that if you are going to use this model that you follow this prompt style or this prompt template that is in this model card so let's have a look at what happens if we ignore the prompt template so the first thing I want to show you is how I'm using the prompt template in the code so I've already demonstrated the mistro instruct which is working with the prompt template they've suggested and with langine chain they give you the option here to put that prom template in so you can see those tokens that's wrapping around every bit of text that I need the model to be able to interpret all right so that is with the prompt template and I've shown that that works well now let's do this let's comment out this prompt template and you know Lang chain does provide you with the like I said L chain provides you with the ability to to customize those prompt templates and let's use one that violates what they've asked for so I've essentially just removed those tokens from The Prompt template and I'll hit save on that and then I'm going to bring up the chain lit front end for us to test if I can actually find where I've put that thing ah here we go great so we're still running on the instruct version of M Trum and I'm going to say Hi how are you again and there we go so we have actually broken the model by removing removing the prompt template as it should as it was suggested by the model card and you can see this when you read this this is kind of like it doesn't even make sense it's not a response to what we said we said Hi how are you and it says I'm new to working out and I've heard a lot about hit workouts what exactly are they and how often should I do them so it's just talking to itself basically so do not ignore the prompt templates or the prompt formats you should ensure that when you go on model when you when you go on hugging face and you look at the model card you pay attention to the prompt template or prompt format they've suggested and make sure that you incorporate that into your application if you're using things like Lang chain they usually provide a way to customize your prompt formats or your prompt templates so that it matches what is suggested you need to be careful with services like that as well because they have a lot of hidden prompts behind the scenes and they're designed to work with open AI a lot of the time so if you're using an open source model you will need to create custom prompt templates and you'll need to make make sure that you're bypassing those hidden prompts that are hidden deep in the repositories of of um Frameworks like Lang chain or Frameworks like hyack or or LL index you won't get that's probably why you know for a lot of people um when they use open source models um to substitute into the applications they don't work well because they're not using the prompt templates they're not paying attention to that and that is it for tip four pay attention to the prompt templates another thing is if you are using a model and you notice that the prompt template is missing or there's no prompt format mentioned or the model card is just not updated well I suggest that you use a different model all right pay attention to the promp template great so now it's time for our final tip and this is really important if you're building chat like applications and this is that you need to incorporate a memory into your chat application it's taken for granted when you use things like chat gbt that that large language models can just understand previous context in the conversation this isn't the case when you're using open source models there is nothing inherent in an open source model that means that it can remember the last things that have been said in a conversation you have to incorporate that memory in and to do this we use engineering tricks like feeding the context back into the prompt itself so I'll show you where I've done that so if you have a look at this prompt format what I have here is a history so that history is essentially the history of the conversation and I feed that back into the prompt so whenever I'm querying that large language model through the chat interface it has a record of everything that has come before it so that the conversation flows naturally so if you don't include a memory the conversation will be very unnatural it will be disjointed and it will sound like you're talking to an idiot okay so always include a memory include a history Frameworks like Lang chain allow you to easily do this and I'll show you an example now so let's have a look at what the model looks like with the memory included and I've got a A list of fre questions that test memory right I'm going to start off remember this is a strength and conditioning coach or a fitness coach called Fitness Dave so that's the first question hi Fitness Dave so just in case you didn't see that that went quite quickly so the question was let's scroll up the question was hey Fitness Dave I'm looking to improve my upper body strength can you suggest a couple of exercises to start off with absolutely I'd be happy to help for building upper body strength you might want to consider incorporating exercises like push-ups pull-ups and dips into your routine these exercises work well um work multiple muscle groups in your upper body including your chest back and shoulders remember to start with sets of 10 to 12 Reps for 2 to three per exercise to build a foundation as you progress you can increase the number of sets or reps so that sounds like sensible advice now let's continue the conversation so we'll say be like thanks for those suggestions how often should I do these exercises to see progress hopefully there'll be some consistency here ideally you should aim for at least least two full body workouts per week to see noticeable progress in your upper body strength incorporate these exercises on those days allowing for at least one rest day in between to allow your muscles to recover remember consistency is key okay so that aligns it still remembers that we're talking about upper body um and it remembers it's it's you know it's coherent it's a coherent response and we wouldn't question anything about that if we were using this chat bot so last one is also last time I tried similar exercises I had some shoulder pain any tips on how to avoid that so it would have to understand the exercises it's recommended to us already which is a test of memory so let's see how it does with that absolutely I understand your concern so absolutely I understand your concern proper form is crucial to prevent injuries when doing push-ups so it's recognize that suggested push-ups keep your body in a straight line from head to heels and engage your qu to to maintain a neutral sign for pull-ups recognize it it's it's recommended that make sure you pull your shoulder blades down and back before initiating the movement for dips your elbow should be 45° angle to your body if you're still experiencing pain consider starting with assisted version of these exercise or Consulting a health care professional so that's coherent and clearly the memory component is feeding in I just want to show you how this memory component is working before I show you what this conversation looks like when you don't include a memory so we step back into the code I have a little bit of code here that shows you the memory component and how that kind of builds up so I'm going to uncomment that right I'm just going to put a note here to remind me to comment oh we don't want that in there just put a note here shows memory just reminds me to comment that out I'm going to hit save on that and refresh the front end that front end should be refreshed I'm going to put those questions across again and you'll see how the memory is being fed back into the conversation so we start off like that right so this is the debug info this is the memory so here you can see the content of the memory hey Fitness Dave and there's our question and there's the response from the AI and you're going to see this thing is going to grow as we send more messages so it keeps track of the conversation so here's the response again and there's the debug message so you can see the debug message is growing so there was the first one hey Fitness Dave and the second one was thanks for those suggestions and you can see the response from Fitness Dave so I won't go on to do the third one but you get the point it is concatenating the conversation and feeding it back into the prompt all right and that's how you get a consistent conversation now obviously the context of your model matters this memory component can only be as large as the context allows for your model so as the memory grows you're going to have some problems with context so you need to put in a mechanism that once the memory reaches a certain point it cuts off or there's a sliding window type of memory so it never outgrows the context that's something you need to consider as well right so let us step back into the code I'm going to remove the memory debug and then I'm going to remove the memory from the chat box so by commenting out this memory um do saave context now the chatbot has no memory and let's see what that plays out like that has saved and in the background we should be refreshing our fitness chat bot now that that's refreshed and we're still running the mistra instruct let's start off so great all good so far seems sensible chess triceps and shoulders dumble rows back and biceps so we've got a different set of exercises but fine it seems sensible enough let's see so let's go thanks for those suggestions aha so thanks for those suggestions how often should I do these exercises to see progress so it can kind of BL this one generally I'd recommend performing each workout two to three times giving your muscles adequate time to recover in between sessions however frequency can defend on factors like your current Fitness levels and goals okay so that is a bit of a blag it's not specific at all let's move on to the final question and it would need to know the exercises to really answer this question specifically absolutely here we go so we've been given a long answer but actually this is not consistent with the conversation you can see that because it just says absolutely human shoulder pain during workouts is common especially with exercises that Target the shoulders or involve overhead motions here are a few tips to prevent or minimize the pain warm up properly I'm not going to read all of that but you get the point use correct forming technique use lighter weights give your shoulders adequate rest consider incorporating exercises to strengthen the muscle surrounding the shoulder so the point here is that it's not specific at all because it has no recol recollection of the exercises it recommended us because there's no memory component so hopefully that demonstrates to why the memory component is important if you are building chatbots based on open source large language models it doesn't come in by default you've got a program that memory in brainworks like Hy stack llama index line change do come with modules to help you encode memory into your chatbot applications you'll have to have a look at the documentation for that but it is really important if you are to build a coherent chatbot application that's it for tip five Okay so we've come to the end of the video and I hope that was useful for you just the recap of the five tips tip one is to assess your budget and Hardware requirements and see if the large language model of choice the open source model of choice is suited to the constraints of that budget and Hardware available to you tip two is to make sure you're using the right model so you want to be using the instructor model if you're going to be building chat applications if you use the raw model or the the Baseline model I should say it's not going to give you coherent responses so you want to be using the instruct model or you want to fine-tune the Baseline model to make sure that it's okay for following instructions so it can be used within a chatbot tip free was all about licenses so we want to make sure that the models we use are available for commercial use so the license means that it's appropriate for us to use commercially you want to avoid research licenses and you want to look out for things like Apache 2 Apache 2 generally means that you can use it for commercial purposes tip four was all about prompt templates we want to make sure that we are adhering to the prompt templates especially if we're using instruct models if you break those promp templates again you're going to get responses that are not coherent and don't make any sense so always align with the prompt templates watch out when you're using applications like Lang chain or um when you're using things like Hy stack or llama index there are hidden prompts that work behind the scenes and they're designed often to work with open AI you're using llms from hugging face if you're using open source llms then you're going to have to customize those prompt templates to align with what the model cards suggest on hugging face and last but not least tip five was all about memory so let's just make sure that when you're building chat applications that you incorporate a memory component so that the conversations are coherent and actually consistent across across messages without incorporating the memory component what happens is it just kind of sounds like you're talking to an idiot the the the the chatbot doesn't inherently remember what was said in the last conversation there's nothing about large language models or the the Transformer architecture underneath it that means that it can carry messages on without the Without You engineering them into the context the other thing to to be aware of when it comes to memory as well is that the context window of your model so if your context window is 8,000 tokens your memory will grow and grow and grow and eventually exceed that context window so you want to make sure there's a mechanism in place to handle that so whether you do that with a sliding um window memory where you know it captures a certain amount of tokens and then after slides across and forgets another part and captures the new part or whether you do that with just like a straight cut off of memory at a certain point that's up to you that's a design design decision but make sure that you're aware that your memory can outgrow your context that's it um if you enjoyed this content please like the video if you have any tips on building chatbot applications on top of Open Source large language models please throw them in the comments any other suggestions throw them in the comments um if you like this content please subscribe to the channel for more content on large language models artificial intellig thank you for tuning in again and I look forward to seeing you on the next video

Can My Ollama Local WebSearch Agent (With Llama 3 8B) Beat Perplexity AI.en.srt

00:00:00,280 --> 00:00:02,320 I've developed a custom web search agent similar to perplexity that is capable of running 100% locally with olama or even running with most hugging face open- Source large language models this is the first in a series of videos where I'll be putting the custom agent to the test I'll be running a series of parallel tests on questions that I've crafted and then measuring the performance of each model on this Matrix in today's video I'll be testing llama 8 billion against perplexity itself so stay tuned to the end to see how well the small local model does against perplexity I've link to the repository containing the custom agent code in the description to this video so if you're interested in that you may wish to check it out if you like this content give the video a thumbs up remember to subscribe to the channel and in the comment section let me know which models you would like me to test next okay let's get started with the testing I'll quickly talk through how I'm going to be conducting this test I've come up with seven questions ranging from least difficult at the bottom here to most difficult at the top for each question the agent gets right I will be allocating points based on this scoring system at the end of the questions I will tally the points and put it against the Matrix I showed you earlier I'll keep track of that Matrix across all the series of videos I'll be doing on these tests so that we can compare across all the different models on how well they've performed on these questions hopefully this should be fun so let's get into the testing so I'm going to begin testing this custom agent alongside perplexity just to show you in the python script for this agent I have set the model that we're going to use behind the agent to llama free instruct and obviously this is the olama version of llama fre instruct which runs locally on the olama server if you want more details about how to get up and running with this agent script and ol I have a video on that and I'll link it in the description for this video so check that out if you want to get into a deep dive on how to actually set this whole thing up and how this script works I will also be setting the output to Vos which means you're going to see all of the the websites that we visit to pull information from when we're doing the web search and you're going to see that returned to the Powershell where I run the script I'll do that for the first question to show you how the agent works but for subsequent questions I won't be producing that verbos output so I'm going to set that to false so that um the the output is a lot cleaner okay so I have my Powershell open so I'll start the agent python agent. py run and it's asking me to enter the query so bear in mind that obviously the agent is going to be slower than perplexity I'm not measuring this on latency because the agent is obviously running on my CPU which is going to be a lot slower than perplexity who have probably got a host of gpus in the background to to make their super quick so we'll start off by asking perplexity so the first question is actually when did the capital of Nigeria change so I expect perplexity to be able to get this so we have an answer and we have sources provided and that is in the true nature of complexity so it says the capital of Nigeria officially changed from Lagos to budja on December the 12th 1991 and we have some sources so I trust this is probably right I'm not going to go into those sources for perplexity now I'm going to ask the same question to my custom agent and this is running locally on the Llama 38 billion model instruct when did the capital of Nigeria change just so you can see that I'm asking the same question when did the capital of Nigeria change and it will take some time to run and remember this is running my CPU I'm at a minute I'm recording this and I'm also running web browsers so it will be slower than than usual if I was just running this ol Lama without doing anything else so we've started the agent chain and we've returned a response from the planning agent so the planning agent is the first agent in the agent chain and that comes up with the queries that we should ask the search engine to find the information so we have the main search identified as capital of Nigeria and we're putting that into the search engine so that's the job of the planning agent as I said if you want more detail on how this works under the hood please refer to my videos which will be linked in the description to this video okay so we're really getting going now we've returned the search engine results page we picked out one of the article one of the URLs from that search engine results page let's see so it's the top one there Wiki Abuja and we've returned we've pulled some information from the wiki Okay so we've returned a response and that response is from the integration agent for those of you that aren't aware about how this works there's a planning agent which comes up with a search engine queries and then uses that information within a search engine to pull a search engine results page then we decide which URL is the best to follow to actually answer the query then the information from that URL is scraped and passed into an integration agent who synthesizes a response if the response is if the information pulled from the URL is adequate we will provide a final response if not the the integration agent will go back and provide some feedback to the plan planning agent that will adjust its query on that basis so we have a final response delivered and we've got a final response so based on the provided research here is a comprehensive response to query the capital of Nigeria changed from Lagos to Abuja in 1991 Abuja was chosen as as the new capital due to several reasons including the need for a more central location and concerns about the vulnerability of Lagos to natural disasters such as earthquakes okay and then we've provided some citations although I do I'm not sure if these citations are actually correct because we didn't visit any of these websites so you can see this um for example it says actually says https um example.com Nigeria capital history so it hasn't actually pulled the correct citations so although the answer the response to the question was correct I'm going to mark this as a fail because it didn't pull the citations and that's one of my criteria for actually getting this um for actually passing a question it also has to pull the correct citation in which the information was referenced so that's a fail for the Llama um llama 3 8 billion model and it's a pass for perplexity so perplexity gets one point and llama gets zero points for that first round okay so now for round two we're going to ask our second question and we'll start off by asking perplexity we will ask the question what is the current population of New York City so I've abbreviated it here to myc Let's Ask perplexity and I'm pretty sure it's going to get this right and what's cool about complexity here is it's actually provided a bunch of graphs and anal Anis as well obviously this local custom agent that I've developed won't do the graphs and Analysis but we're just looking for a right answer so what has perplexity said it says according to the most recent data from the US Census Bureau and world population review the current population of New York City in 2024 is estimated to be around 7.9 million people and we've got two sources provided so we have box 5ny which is roughly how many people live in New York let's just have a look at what that source is so it says 7.9 31 or 7.9 million people so let's have a look what did we say yep around 7.9 million people so I'm going to mark that down as a pass for perplexity and that's going to be 2 points for complexity okay next we're going to do the same thing we're going to test it with the Llama free 8 billion model that I have locally on my custom agent so let's see how we do there so I'll restart the agent by running python agent. piy run and then I'll enter the query which is what is the current population of NYC so remember I've removed the verose setting so I've set that to false which means that we're not going to return all of the output from the scraping the web and the search engine results page and stuff but you've seen how it works in the first example so let's keep it neat and we'll go and ask the question bear in mind when you're watching this on video I have cut this so it's not working at real time it's not working at real speed there have been edits made to this to reduce dead time in the video Okay so we've stepped into the agent workflow so the planning agent has come up with a plan to find the current population of NYC I'll generate some search queries for you here are a few current population of NYC seems sensible to me and we're putting that into a search query so remember we're not going to generate the scraped output of the website this time around okay so it's had trouble retrieving some content from the internet but it's going to retry so that's part of the retry mechanism that I've actually implemented in this custom agent the scraper for this custom agent is quite rudimentary so some websites it fails to scrape the content because of the formatting or nature of that content so it will retry another website okay so the integration agent has provided a response this is based on the research provided here's a comprehensive response to your query s of the latest available data estimated population of New York City NYC is approximately 8.4 million people this number has been steadily increasing over the years due to factors such as urbanization migration and economic growth and we have a source provided here and notice there's no URL provided with this source which is obviously worrying we know that we visited the New York Wikipedia site but no URL has been provided so that is obviously a concern let's see what the final response is so then we check the response quality and it's past our quality check which arguably shouldn't have passed but let's go ahead and then we have the final response which is just what was regurgitated last time by the integration agent I'm going to mark that down as a fail what we actually needed was the URL source and unfortunately it's not provided that so that is a second fail in a row for the Llama 3 8 billion model it's not looking good but let's continue with the questions and let's see how the model performs on some of the later rounds of questions right so we're on our third round of questions and perplexity right now is up three to nothing compared to our custom agent powered by llama 3 instruct but you never know let's continue going and let's see what else the custom agent can do and hopefully we can start getting some correct answers from the custom agent so the next question is who won the Premier League 2023 2024 season so the reason I'm asking this question is because the season has just finished last week at a time of recording this video so it's definitely not going to be in any of the models training data unless there's an update to the models that I'm unaware of but I'm sure it's not going to be in any of these models training data let's run it on perplexity first and get the response and then we'll test it on the custom agent we have a response from perplexity the answer is Manchester City which I know to be the correct answer uh for those of you that are my American viewers the Premier League is the main Football League here in the UK it's the top division so Manchester City were the winners and they won that last week and we have some sources here let's accept the cookies um so this Source actually ah right here we go so this doesn't actually State who won it just says Manchester City are back on top let's see if there's anything that mentions a win no no so this Source I believe doesn't actually mention who won let's have a look at the other one that's provided there we go so this Source provides the winner of the title for the 2023 2024 season that is another pass for perplexity let's move on to the custom agent with llama and I'll once again restart it I'll enter my query who won the Premier League 20 23 to 2024 season I'll Kickstart the agent chain okay we've entered the a agent chain the planning agent has come up with a query so this says the Premier League 2023 2024 winners these are all search queries that it should it believes are the right queries to to search in the search engine what's worrying here is we haven't even come up with a search query and I know this happens sometimes when the plan planning agent um there's the planning agent passes the query to a another agent which is in charge of actually generating a Json from that agent based on the search query from the planning agent and what's happened here is the agent that's in charge of generating that Json hasn't generated that Json properly and that's why we're getting a blank Json response that's actually not a bug with the code but that's a hallucination from the Lama free 8 billion model so I'm going to mark that as air so perplexity is now up 6 to nothing let's move on to the fourth and see if we can actually get a good response from the custom llama 38 billion model we're on to the fourth round of questions and this time we're going to ask our first multihop question so the question we're going to ask is what is the birthplace of the loser of the boxing match between Tyson Fury and usyk so first you have to know the loser of that boxing match and then you have to know that person's birthplace and again the reason I'm asking this question is because the boxing match happened recently it just happened last week so I know that the models that I'm using aren't trained on this data yet so we'll start off by asking perplexity so it's correctly identified that Tyson Fury was the loser of the boxing match against Alexander usk and it's also identified that Fury was born in withen Shore area of Manchester England which is correct let's just visit the source which is Wikipedia and do we have a a birthplace identified here here we go so Tyson Luke Fury was born in Wen Shaw so that is correct and complexity has managed to easily handle that multihop question so that is another win for perplexity on that question let's see how the agent performs so again this is still the Llama free agent so I'm going to run python agent. py run and the question is what is the birth place of the loser of the boxing match between Tyson Fury and usk right let's just make sure I've typed that in right what is the birthplace of the loser of the boxing match between Tyson Fury and usyk okay let's run that and see what the agent can do so the planning agent has come up with some queries um the first one is Tyson Fury versus Alexander usk that's a good start Alexander usk's birthplace Tyson Fury's opponent usk's birthplace usyk versus fur Fury loser birthplace so those are the queries it's come up with and it's identified the single most important search is likely Alexander usk's birthplace so that's incorrect it's actually funny to watch this because you can see the limitations of the llama 3 8 billion model in reasoning already that is completely false I don't I'm not sure that it should be asking that as a single most important question but anyhow it's done that so that's been put into the search engine and we've visited the Wikipedia site for Alexander usyk and those of you know that had watched the boxing match know that usyk was actually the the winner of that boxing match so the model has jumped straight to searching for the winner birthplace rather than the loser's birthplace who is Tyson Fury so that is already not looking too good so we have a response from the integration agent and what it's saying is based on my previous research I found the fight between Tyson Fury and Alexander usyk did not take place I wonder what it means by previous research is this stuff that is already in the knowledge base and I would imagine it is because I know that the negotiations would have fight were ongoing by the time llama 3 came out so maybe that's in the training data the article only mentioned negotiations and potential opponents but no actual fight took place however if you're asking about the birthplace of usyk according to my knowledge alexand usk was born in what does that say sim fol um Ukrainian SSR now Ukraine right so that is that's the wrong answer and you know we've returned the final resp response so this response quality assessment is just basically checking that you know we return citations and return the response we return is relevant and if it passes all of these criteria we pass and we return the final response if it doesn't it's recycled until it does pass the criteria or until we run out of iterations now yes this shows the reasoning the reasoning fail for llama 3 8 billion because not only have we not identified the loser of the fight which is Tyson Fury but we've gone straight to the winner and found their birthplace and also not included any sources so that is another loss for Lama free 8 billion and at this stage we are looking at 10 to nothing for perplexity against lree okay we're on to the fifth question and we'll start again by asking perplexity the fifth question is find me the cheapest flights to Barcelona from London for one adult leaving next month now look I'm aware that it is probably not going to find the cheapest flights but what I'm testing here is the ability for the model to recognize time um by the way the agent in the prompting does have access to today's date and time and also just to return some flights to the correct um destination uh with the correct departure airport and the correct arrival airport so that's what I'm looking for here and obviously the citation sorry apologies the source of information should be returned to so let's try it with perplexity first and then we'll move on to the agent so we've returned some results here from perplexity you can see we have identified the cheapest flights here so it says the cheapest flight is a one-way flight on railing for for just £31 departing on the 25th of June so June the 25th and that's from cheap flights. co.uk so let's visit cheap flights. co.uk and the date is correct here so we've got London to Barcelona so that's correct we have Saturday the 25th departing from London can we find that flight and there we go we have a flight for £31 so this is what's come up on this search so I will actually take that as a pass for perplexity let's see what the agents can do so I'm not expecting much but you never know these models do have the ability to surprise me from time to time so let's give it a try let's start the agent find me the cheapest flights to Barcelona from London for one adult leaving next month right let's go let's see what we can do yeah and as I said I'm not holding out much hope for this so the planning agent has come up with a plan says I can help you with that very enthusiastically here are some search queries I have come up with London to Barcelona flights in June this search gr looks for General flight options for London to Barcelona for next month giving us an idea of overall prices so what is good is it's identified June as being next month which is good because that is showing some time awareness which is what we want cheapest oneway flights from London to Barcelona by targeting oneway flights we can find more affordable options compared to round trip tickets budget airlines from London to Barcelona in June this search focuses on budget friendly carriers like EasyJet Ryan a Welling which might offer cheaper fairs so the most important question is London to Barcelona oneway flights under2 200 so that is presumptuous that is presumptuous because we're talking under2 200 shouldn't it have just gone London to Barcelona flights in June or something like cheap flights but I guess you know it's it's not the end of the world so this specific search query targets the cheapest options available for a one-way ticket from London to Barcelona with a price cap of 200 yes okay fine makes sense from the integration agent so I've noticed we are having some problems pulling that data from kayak.com and that is more a bug with the custom agent rather than a bug with the model and the reason being is because because it's not actually able to get that text from the kayak.com website so it says fa to retrieve content due to caral text which means there's a difficulty for the scraper that I've coded to actually scrape that information from kay.com it's it is a rudimentary scraper so I believe it's trying a different website so these are all the failed sites so it's trying different pages let's hope that we can pull one there is a retry limit on here so hopefully we don't exceed that retry limit let's see what does happen so we have a response from the integration agent and what we're seeing here is I'd be happy to help you with that based on the research provided I'll generate a response using the information available the research provides a dictionary of content Source from Google which seems to be an introduction to Google services and privacy policy unfortunately this research doesn't contain any specific information about flights or prices given lack of relevant research I'll suggest adjusting the plan to search for more targeted information here are some revised search queries cheap flights from London to Barcelona June this search looks for General flight options from London to Barcelona for next month giving us an idea of overall prices one-way flights from London to Barcelona under 200 by targeting oneway flights and setting a price cap we can find more affordable options so what this is doing is it's giving feedback to the planning agent because because we're not able to scrape those URLs we haven't been able to answer the question and therefore the integration agent is prompted to give feedback in that case well in in the case that there is not the the information is missing from the URL source that it's tried the integration agents prompted to give feedback to the planning agent to adjust its plan so it can find different sources from the internet so I will say this it is that is more of a bug with the custom agent that I built especially the scrap apart because the scraper part does struggle to scrape particular types of content from the internet so there's probably some work I could do on improving the scraper but what is good about the agent is that it is entering that feedback loop again and those sites that it did find difficult to scrape it shouldn't actually revisit if the prompting is working as it should so hopefully we can get back in and find just any website that we're able to scrape information from that actually has that that has the the flights there so the response quality assessment has been false and the reason given is the response does not provide a direct answer to the query instead suggesting revised search queries and offering General observations while it provides some useful tips it does not meet the requirements of providing the cheapest flights to Barcelona from London for one adult leaving next month which is correct so we're back into the planning agent and the planning agent has come up with a new plan and what's worrying here is the planning agent seems to have just regurgitated what the integration agent has said earlier so those two things look quite similar that's what the integration agent said and this is what the planning agent is saying it's like a re regurgitation and we have come up with a new search grade one way flights from London to Barcelona under 200 which is exactly the same one that we initially came up with so that is actually concerning and we've got here failed to retrieve content due to garble text so I have a feeling we're going to be stuck in this Loop for a while I'll see where this lands up I'll see if we do manage to select another website has gone back to kayak.com but it should not have gone back to kayak.com because that's one of the sites it's already visited so that's under it should be under failed sites Maybe not maybe it starts again from the beginning yeah so I have a feeling we're not going to be able to get to the answer like this I'll let it run until the integration agent comes back with something and if we do manage to get to an answer that's going to be great but I'm not I'm not holding my breath for that yeah so this is this is back to where we came from although we are trying Skys scanner and I don't think we tried Skys scanner last time we have a response from the integration agent and we're back we're stuck in this feedback loop again because it hasn't managed to pull any information from those websites so I'm going to put an end to the olama server and I'll mark this one down as a fil for AMA and I'll be honest with you I'll be surprised if any of the models I'll test in other videos will be able to get this spes one and that's just due to the the clumsy way in which I built this the scraper but I have a feeling some of the more capable models will be able to iterate through faster and eventually find a website where they can pull information from so let's see what happens I'll leave the question on there it's a tricky one but that is another fail for the Llama 3 8 billion instruct model so as we enter the penultimate round of question the Llama model is losing to perplexity at a score of 15 points to perplexity versus nil to llama now I'm still holding out hope that llama can surprise us and do something so let's move on to the next question which is a another multihop question and this time we've got four hops in this question so the question is how many Germans live in a colonial holding in a rubus continent that was governed by Cristiano Ronaldo's country so it's multi-hop because first of all you need to know Aruba's continent which is South America then you need to know Cristiano Ronaldo's country or birthplace which will technically class as Portugal and then Portugal's Colonial Holdings in South America which is Brazil and then you need to know how many Germans live in Brazil so this is complex we'll start off with perplexity and then we'll move on to using the custom agent with Lama 3 8 billion instruct and let's see what we can do so let's start off with perplexity so we have our result from perplexity and it looks like perplexity wasn't actually able to give us an answer so what it says is country situated in south of the Caribbean Sea in the south of the Caribbean Sea apologies so we've got some information about its geography and then perplexity returns this response there is no information provided in the search results about Germans living in a colonial holding in Aruba's continent the Americas that was governed by Portugal Christiano Ronaldo's country the research results the search results focus on the of aruga as a Dutch colony and its relationship with the Netherlands as well as some of the information about German Colonial activities in Africa there's no mention of Portugal governing Aruba or any German Colonial presence there so you can see perplexities kind of misunderstood the question because the question isn't really asking about Port Portuguese colonizing Aruba which is what's kind of implied here so there's no mention of Portugal governing Aruba or any German Colonial presence there so it's not even asking about German Colonial presence it's asking about Germans living in the colonial holding of Portugal in Aruba's continent I know that's a bit of a tongue twister but there is a difference there so I think that's a fail from perplexity on that question so that's the first question that perplexity is failed let's try with the custom agent and I'm not holding out any hope for the custom agent to work here but we're going to give it a try anyway if it does get into that loop again I'm just going to end it I'm not going to let it carry on Just for brevity so how many Germans live in the colonial holding in Aruba's continent that was governed by chrisy uh no Ronaldo's country I know the grammar is not perfect on this question but it should still um when I say it should I mean an agent or a more powerful agent should still be able to UNP pick what we're trying to to find out here by the way this question is a slight adaptation on a question that I pulled from a multihop question answering paper so in that paper it asks about pz's country instead of Cristiano Ronaldo's country I just changed that up so I'll link to the paper in the description to this video as well if anyone's interested in looking at that okay so the planning agent has come back with a response and it says I think there may be some confusion here Aruba is a small island nation in the Southern Caribbean SE and it is not part of any Continental land mass it's actually one of the four constituent countries that make up the kingdom of the Netherlands along with the Netherlands Cara and St Martin Cristiano Ronaldo is a Portuguese footballer and it Portugal is a country located in Western Europe it has never governed Aruba or any other part of the Caribbean as for your question about Germans living in Aruba according to Central Bureau of Statistics Ruba as of 2020 there are approximately 1,400 people with German nationality residing in a on the island so it has I'm not going to continue to read all of that because it's kind of going down the wrong path but it has come up with some search queries here are some search queries I came up with based on your question number of Germans in Aruba so obviously we're trying to find out the number of Germans in Aruba which is the wrong the wrong path to go down here and in Aruba's demographics so that these are sensible questions these are sensible search queries by the way but it's the wrong part and I I wonder it's weird because none of these both perplexity I guess perplexity did identify Ruba was part of the Americas but L free has not identify the rubber's continent so maybe it's the way the question is worded I am willing to to kind of accept that even when I read the paper that question was from it was worded in a a weird way so I can understand that but it's worded like that on purpose to make it difficult to answer and that's that's why it's like that it's a multi- question that's been artificially formulated from single hop questions that's the whole idea behind the paper it is in the description so if you do want to read it yourself go ahead and you know I've clearly broken this because the integration agent is literally just parting what the planning agent is doing so this is clearly not working and we have actually gotten our final response from the integration agent and that unfortunately is a zero for llama too so that is the first tied round actually so llama and perplexity didn't manage to get to the answer here all right let's move on to the final question and then we will calibrate the models against my Matrix I am on to the final question of this series of questions we'll start off with perplexity as always so the question is what is the current weather forecast in the largest city north of the city where the team that finished second in the 2023 2024 Premier League season played its last match so this is a multi-hop question and it also requires current information that the model hasn't been trained on because as I mentioned previously the 2023 2024 Premier League season just finished last week at a time of recording this video so first you need to know the team that finished second in the 202 23 2024 Premier League season which is Arsenal and then you need to know where Arsenal played their last match which was in London and then you need to know the largest city north of London which is Birmingham and then you need to get the current weather for Birmingham so there's a Time awareness bit there too so let's ask perplexity there we go so it says unfortunately the given search results do not provide any information about the weather forecasts or locations of Premier League teams final matches the results focus on prediction for 2023 2024 Premier League season top scorers Financial details of Premier League clubs and information about the Premier League's youth development program without specific details about the team that finished second and the city where they play play their last match I cannot determine the largest city north of the location to provide a weather forecast so I think perity does struggle with multi-hop questions after a certain number of hops and we don't have a free hop question in here we only have four hop questions so probably at four hops it struggles because the last question was also a four hop question so that's interesting in itself this is the free version ofy by the way so the paid version is probably using a more powerful model and you know we'll probably be able to get it right or the pro version so this is the free version so bear that in mind um okay so let's try the same thing with our custom agent I'm going to start up the agent python agentp run and then I'm going to enter the query so this is a wordy one what is the current weather forecast in the largest city north of the city where the team that finished second in the Premier League season played its last match right let's go ahead okay the planning agent has started doing exp thing so let's see what it's saying to to generate searches for this query I'll need to break it down into smaller parts hey that's good that's a good start let's see what smaller parts what is the largest city north of largest cities north of specific EG London cities near location and their sizes we have a team that finished second in the 20203 2024 Premier League season played its last match so this is actually quite good that is one of the questions that we need to answer so location where team name played their last match in 2023 2024 Premier League season stadiums used by team named during the 2023 2024 Premier League the single most most important question might be largest cities north of Manchester and their weather forecast now yeah so this is where the reasoning breaks down it hasn't actually been able to identify the most important question because I would have said the most important question is to find out um where the team that finished second in the 20203 2024 Premier League season played its last match and arguably that could be broken down into small questions too so yeah that's kind of where the the logic fails there so we have nonetheless entered a a search query and search query is largest cities north of Manchester and their weather forecast so then we are visiting this site I think that says Wonderground tocom slwe forecast that leads so we're going in the complete wrong direction here actually but nonetheless we have returned a weather forecast even though it's completely the wrong one because we should be if we're answering this question correctly we should be getting the weather for Birmingham not leads and that's because of the reasoning fail here but hey the agent has managed to progress through to something and arguably this is more incorrect than Perle perplexity response because at least perplexity said it couldn't give us the answer whereas this is giving us an answer that isn't correct we'll check to see if this is a hallucinated source but I want to see what the data I want to see what the quality assurance agent says before I do those checks so let's see we've got a final response so based on the research provided I can see that the team that finished second in the 2023 2024 Premier League season is Manchester City that's wrong that's completely wrong and they play their home matches at the EAD stadium in Manchester the largest city north of Manchester is Le so um according to the weather forecast for from Weather Underground um there we go the current weather forecast for leads England United Kingdom is 73 degrees Fahrenheit and conditions are cloudy so we have provided the source I want to go into the source let's just have a look ah amazing so it is a real Source but there we go it's hallucinated because that link is linking me to the weather for San Francisco not leads so that is a complete hallucination Okay so we've G to the end of our parallel testing where we tested perplexity against my custom agent powered by llama 38 billion and if you recall of the all of the questions here we know that llama free 8 billion unfortunately didn't get anything right so that is a zero in terms of points tally for llama 3 8 billion for perplexity we got question one 2 3 4 and five correct and we didn't get question six and seven correct so if we tally the points we should have 15 points for perplexity so this is where it puts us on the Matrix so Lama fre is right at the bottom here at the F tier that's no slight on the model itself it's just the performance of the model you being used in my custom web search agent and perplexity which is obviously not being used in my custom web search agent but it's been used as a Benchmark in this case is at tier B now olama is an excellent tool and it really has democratized access to large language models because you can run them locally but for agent purposes I find that you are limited by your Hardware it's painfully slow to run OA models on your CPU if you don't have access to GPU for agent purposes you're only probably going to have access to the smaller o llama models if you try anything bigger than 8 billion if your laptop has any specs like mine and you're just running on your CPU and you try a model larger than an 8 billion size model it's going to be incredibly slow and you'll probably lose patience waiting for it to generate anything and I think the 8 billion model is just too small to be useful in any agent framework and if it is going to be useful in an agent framework it's probably having to do a tiny job something like I don't know text completion or something really small but for the most part I don't think it's going to be useful in an agent framework especially if that framework requires agents to perform complex activities now I am going to be doing another video and that video is going to be testing llama 3's bigger brother which is obviously the 70 billion model so I'll be testing that model and for that I'm going to be renting a GPU from rumod and I'll be hosting my own inference server on rod and I'll be using that to test the model so that will be faster and I anticipate that using the Llama 70 billion model is going to return much better results than using the 8 billion model and it might even come close to the performance of complexity so if you're interested in seeing that definitely check out my next video that's coming up if you enjoy this content give us a thumbs up remember to subscribe to the channel and in the comment section let me know if there's any more models that you would like me to test thanks for tuning in again and I'll see you on the next video

Celestial Powers Exploring the Majestic Gods of Chinese Mythology Deep Dive into Ancient Lore.en.srt

00:00:00,000 --> 00:00:02,159 in the Chinese world view there are countless Gods every phenomenon that occurs and every flow of energy can be attributed to a God and they are all arranged in a complex Celestial hierarchy that confuses even most Chinese along with Confucian and Taoist deities as well as popular figures they are commonly revered as manifestations of heavenly energy one Mazu in Chinese mythology Mazu is the goddess of the sea closely associated with the goddess of Mercy guanine Mazu is the patron goddess of sailors fishermen and travelers she is especially popular in the coastal communities of southern China in places like fujian and Macau and in overseas Chinese communities it is not uncommon to see Mazu temples or shrines every few kilometers along Chinese Coastal roads 2. Nua in Chinese mythology Nua is considered the first being with the ability to procreate and is the creator of all Humanity ancient Chinese Society was fiercely matriarchal so Nua being the mother of all humans was considered a very important deity she is involved in various stories but is most commonly associated with China's creation myth and for saving Humanity by patching a hole in the sky after a great flood today Nua remains a popular deity and women who who need Divine help with marital matters or fertility problems usually pray to her in art she is usually depicted as a supernatural creature with a human face and a long Serpentine body but sometimes she is also drawn simply as a woman dressed in traditional Chinese honfu 3. foxy in Chinese mythology foxy is seen as Humanity's first male ancestor a culture hero and one of the most benevolent gods of ancient China foxy is credited with creating several innovations that benefited mankind such as the invention of the writing system fishing and the domestication of animals in art foxy is often depicted with the head of a human and the body of a snake like her sister Nua foxy is considered to be one of the most beloved deities in Chinese mythology because he brought civilization and all its benefits to humanity 4. Jade Emperor one of the most important and popular figures in Chinese mythology the Jade Emperor is the supreme ruler of Heaven and the first emperor of China he is also considered an especially important Taoist deity with all of his specialized roles and social hierarchies the Jade Emperor's Court parallels the structure of ancient Chinese monarchies the emperor's Justice benevolence and mercy were traits that true Chinese Emperors sought to emulate even today the Jade Emperor plays an important role in Chinese life especially around Chinese New Year during the New Year the Jade Emperor is said to judge each individual's character over the past year and punish or reward them accordingly so that you understand me as if he were the Chinese Santa Claus 5. shiwang mu shiwang mu or Queen Mother of the West is one of the oldest and most powerful goddesses in the Chinese Pantheon she has complete control over Life Death creation and destruction she is married to the Jade Emperor and attends the peaches of immortality in The Gardens of her Palace It is believed that shiwang mu was once a wild demon that lived in the mountains and caused catastrophic disasters after repenting of her evil ways she attained Enlightenment and became a goddess 6. Chang gay in Chinese mythology Changi is best known for stealing an elixir of immortality from her husband the legendary Archer Hao Yi and escaping from her to become the goddess of the moon one of the most important and popular stories in the Chinese Canon the story of Chang plays a central role in the Annual mid-autumn Festival in some versions of the myth she is doomed to repeatedly consume the herb for all eternity 7. Hao ye in Chinese mythology ho Yi is considered the greatest Archer of all time he is best known for marrying the moon goddess Changi and for shooting down nine of the ten Sons once an immortal who lived in the Palace of the Jade Emperor who ye made the decision to become a human in order to help Humanity in times of need 8. guanyin in Chinese mythology guanyin is the goddess of mercy and is considered the physical embodiment of compassion she is an All-Seeing and all-hearing being to whom worshipers call in times of uncertainty Despair and fear although she can take both male and female forms in Chinese tradition she is most often depicted as a woman 9. Sun Wukong in Chinese mythology Sun Wukong also known as The Monkey King is a trickster God who plays a central role in Wu Chang an adventure novel Journey to the West Wukong is blessed with unparalleled superhuman strength and the ability to transform into 72 different animals and objects each of his hair has transformative powers and he can also magically manipulate wind water and fire characterized by his short temper impatience and proneness to anger soon Wukong is one of the most important and beloved literary figures in Chinese culture measure in Chinese mythology Naja is a precocious adolescent deity who serves as the patron saint of young adults after gestating in her mother's womb for three years and six months Neja was born with superhuman strength and the ability to speak the Chinese myth of her is based on the Hindu god nalakuvara 11. long Wang in Chinese mythology long Wang rules the Seas and is known as The Dragon King he is a fearsome Guardian deity who controls all dragons sea creatures oceans and weather although he has a temper long Wang is seen as a symbol of good fortune and the mythological embodiment of the concept of Yang he is the most popular among the Chinese Coastal communities 12. Jeong kui known as The Demon Hunter is a Chinese deity and folk hero who fights ghosts frustrated by an unsightly appearance as a mortal he committed suicide and was granted Supernatural powers in the afterlife Legend has it that Zhong kui commands over 80 000 ghosts and demons himself 13. pangu in Chinese mythology pangu is a hairy horned beast considered the first living thing in the universe His Story begins before the beginning of time and serves as an explanation for the creation of the universe it is said that pangu was born from an egg that contained the entire Cosmos when he finally broke free he freed the universe and created the earth and the sky as one of the oldest stories in Chinese mythology the pangu myth has countless variations and before seeing the last top subscribe and give it a like it's a great help to me 14. Immortals the Bastian also called the eight Immortals are a group of Legendary Heroes from ancient times who fight for justice and defeat evil according to Chinese mythology popular during the tang and Shang dynasties the eight Immortals are said to live on a group of five islands in the bohi sea although they have always been an important part of Chinese oral history their stories were first recorded by the Ming Dynasty poet Wu Yuan Thai this group is considered especially important figures in taoism each of them has their own special item from which they draw their powers [Music] thank you [Music]

ChatGPT The Soul Eater - Nick Cave's Emotional Letter - Read by Stephen Fry.en.srt

00:00:06,440 --> 00:00:08,519 thank you dear Leon and Charlie in the story of the creation God makes the world and everything in it in Six Days on the seventh day he rests the day of rest is significant because it suggests that the creation required a certain amount of effort on God's part that some s of artistic struggle had taken place this struggle is the validating impulse that gives God's world its intrinsic meaning the world becomes more than just an object full of other objects rather it is imbued with the vital Spirit the pneuma of its creator chat GPT rejects any notion of Crea ative struggle that our endeavors animate and nurture Our Lives giving them depth and meaning it rejects that there is a collective essential and unconscious human Spirit underpinning our existence connecting us all through our mutual striving chat GPT is fast tracking the commodification of the human Spirit by mechanizing the imagination it renders our participation in the Act of Creation as valueless and unnecessary that songwriter you were talking to Leon who is using chat GPT to write his lyrics because it is faster and easier is participating in the erosion of the world's soul and the spirit of humanity itself and to put it politely should desist if he wants to continue calling himself a [Applause] songwriter chat gpt's intent is to eliminate the process of creation and its attendant challenges viewing it as nothing more than a time- wasting inconvenience that stands in the way of the commodity itself why strive it contends why bother with the artistic process and its accompanying trials why shouldn't we make it faster and easier when the god of the Bible looked down upon what he had created he did so with a sense of accomplishment and saw that it was good it was good because it required something of his own self and his struggle imbued Creation with a moral imperative in short love Charlie even though the creative act requires considerable effort in the end you will be contributing to the vast network of love that supports human existence there are all sorts of Temptations in this world that will eat away at your creative Spirit but none more fish than that boundless machine of artistic demoralization chat GPT as humans we so often feel helpless in our own smallness yet still we find the resilience to do and make beautiful things and this is where the meaning of life resides nature reminds us of this constantly the world is often cast as a purely malignant place but still the joy of creation exerts itself and as the sun rises upon the struggle of the day the Great Crested GRE dances upon the Water it is our striving that becomes the very essence of meaning this impulse this creative dance that is now being so cynically undermined must be defended at all costs and just as we would fight any existential evil we should fight it tooth and nail for we are fighting for the very soul of the world love [Music] [Music] Nick [Music]

Controversy Is My Daily Bread.en.srt

00:00:01,160 --> 00:00:03,719 professional YouTuber look at that okay let's see how do I use this I think hi no ones oh I figured it out I figured it out hi there hello met late of course I'm Southern Italian what did you expect hi not a German so uh yeah hello hello welcome welcome to my stream let me make sure that I'm connected here so I can look at everything like uh chats and whatnot let me just be a professional about this for once in my life and let's see welcome welcome view your channel so let's view my channel let's click live and here we have so I got I can see everything top chat let's go into live chat so I see everything welcome let me know if you can hear me well hello hello greetings greetings welcome everyone hi hi Return of the King hey Cobra King met we trust Willow here you well that's fantastic where hey Baron good to see you here you can hear me that's good good good we got to play a civilization game one of these days hello from Australia hey YouTube stop asking that's his name I'm not asking him to stop hi hi welcome welcome welcome everyone it's fantastic today get ready for a great live that we're going to have Fabio Valentini chiaia Mel sto hi stoa hi there what do you think of the BBC Z Claudius Claus I haven't seen it don't know what it is but if it's BBC I probably think it's horrible I'll I'll go out on a limb and then be pleasantly impressed if I'm wrong favorite pizza margarita my friend I'm a classical man Margarita an ancient Roman Empire hello polar bear it's good to have you here from San Antonio Texas we've got book dragon look at that that's a nice fancy name book Dragon let me make sure that the uh yeah there we go so okay everything seems to be okay very nice very nice do people often confus their name with Megatron like literally all the time for the last 11 years my friend that's how long I've been on this platform uh Community you must seek young pan oh gosh welcome everyone to the most fun streamer ever streamed we're going to have a great time how are you thank you mat matow I'm doing well hello from Texas hey Jimmy good to have you here from Romania Shogun daddy Romania so I should say Chach Diego chiao Diego many thanks for all that you do thank you the historical homesteaders I appreciate that you know trying to do uh the best evening from London says Jenny Marie hello from the United States of a US of a genz says YouTube stop asking hi hi hello from Norway yeah there you go Brazil Rodrigo I always like Metro modern Optimus Prime sounds good Yorkshire puddings I would add a child from aadan n Pat in Houston look at that I'm actually um looking at the Canadian armor it's one of the things I'm going to announce on this stream we've got a lot of nice topics to cover uh and one is the fact that I found an armor in Canada and he seems to be doing pretty well I mean he makes good stuff and uh um I'm looking because I'd like to begin collecting a maximilan set of armor interestingly enough I was always and I'm still am a big fan of Italian Northern Italian allh armor um but I've got to say the maximilan armor really grew on me I I'll let to tell you that mat wow thank you appreciate that you love my hair thank you very much it's very long uh let's see the ghost I can now see why you were talking so much about neanderthal the other day in stream yeah yeah yeah here I am the real Neanderthal with the Neanderthal ha here we are hi from Cyprus hey anre it's good to have you here today we've got got got a few stories to tell you got to going to have a great afternoon you've become a bread tuber I don't know what that is oh yeah Daily Bread you're right yeah of course I am a bread tuber I'm going to make my grandma told me maximilia came from Africa I wouldn't yeah wouldn't surprise me if uh what's his name professor says that I loved it how there was like a comment of an apologetic guy for the professor which I don't mind I mean if someone agrees with the professor and disagrees with me free country I say but um no it was just that people like that then they have to come in and start pulling all the you're a racist you're a bigger type of stuff and then at one point he was like oh you're all wrong and then I said okay well can you provide counter arguments please and but then again it's just it never works like that because he had to put into quotes yeah your team of academics are seriously doubt that they exist I'm like mate they appeared on screen like literally I had them and they had the guts to appear on stream for the whole world to see so the last thing you can say you disagree with them that's fine but saying that they don't exist at this point it's it's like complete utter nonsense and then all about like oh your team of academics blah blah blah you're not real academic I'm like okay tell me about your credentials usually I don't ask for credentials because I think the people can be knowledgeable uh on their own right even if they don't have a piece of paper but if you um try and say that we don't have uh you know an academic background then I'm going to ask it because you brought it up and so I'm going to say okay what are you your credentials oh now you're asking for my credential yes I am asking for your credentials it's credentials were Wikipedia by the way just so you know uh hello hello hello from Greece hi there uh let's see I'm going to spam you with request to review Cloud you I'll check it out you don't need to spam it I'll check it out see what happens when does the OverWatch stream start H I have no idea OverWatch yeah don't don't even get me started on OverWatch 2 literally salt and sugar in in Europe when you must be like a you must have been checking the channel out for like what 8 years is that when I said I was going to eight I will as long as I will Captain thank you for the $10 donation on your gaming channel can you review a video game Shoguns Empire hex Commander it's a game about managing Iram minu era tell your thoughts on it it sounds really good actually it's a very good idea I do since the third channel the one about gaming The Protector it uh it's really starting I mean starting to you know we hit the the ground running but you know I want to have a some ideas it's good to have um suggestions like that I appreciate Bon boom boom thank you for the $10 hey Metatron did you see the article about the modern field testing the wearability of ancient missan armor I haven't and that would be very interesting because whenever it's missan whenever it's Macedonian whenever is all of that sort of area in The Classical period um armor is absolutely stunning it's beautiful so if they recreate it and then they test it I imagine it would F extremely well but I haven't seen it so yeah yeah I know Patrick Wikipedia it's the thing it's like I'm not saying cuz then people kind of have to take my words and build weird stuff on them I'm not saying that you should never look at Wikipedia Wikipedia is fine to have an overall like very overall idea maybe to have some thoughts but you do need to keep in mind unfortunately that Wikipedia gets written by anyone and it gets changed by anyone uh case in point the latest page of Yas which like three four 500 changes within like 3 days it got locked because it was becoming a mess and at the end of the day uh it's it's it's okay to look at Wikipedia to have just an overall idea but then you need to go out of it you cannot use it and think that you know we could take that um as as like oh I did research I think research is really a word that is being I've seen like influencers hate that word I've seen influencers be like I did a lot of research and then they were like that's not research what you did then they describe what it is that is not what research means what do you think about the United Kingdom says D and I love the UK I used to that's where I picked up my English where I used to live as a teenager in my late teenage years that's where I I have a lot of great um memories from the UK and I hope to be able to take my wife cuz she's never been I'd like to take her to London like to take her to U you know all sorts of places Manchester live Liverpool and then maybe all the way up to Scotland would be great um so yeah I love the UK thos thank you for the 10 a lot of love from Cypress I appreciate that my friend thank you so much from one Islander to another you know people brought up in Islands what's funny actually is I spent apart from now that I'm in America but before this I spent my entire life on Islands because I was of course brought up in Sicily then I moved to England and then I moved to Japan it's like archipelagos everywhere in Islands um I'm just surrounded by water I suppose Captain Nang nyang uh oh by the way been following since 2017 yeah that is uh that is impressive my friend that's some dedication right there appreciate that thank you so much uh every time you pronounce yasa I think about The Witcher um I don't understand the reference though because when it comes to The Witcher i' never played the third one and I've only played the first one I think so uh I'm not that knowledgeable I watched the TV series of course um love that it was really good Patrick says I'm learning Japanese right now fantastic if you have any question I mean I will start streaming on my language Channel Metatron Academy in fact I'm thinking of making a a dedicated stream I'll let you know here as well in case you want to come and join in I want to make a a stream of an hour where I change language every 60 seconds on the clock I'm going to do it I'm going to do it and the reason why I'm going to do it is first because it's good practice second it's probably good for people to see how language switching on the spot works it's something that I practiced a lot uh in my life with my previous profession um I was a simultaneous interpreter for some time uh before being a teacher before being a YouTuber um and uh but also because I think it would be a good a good way to see like this is how you actually speak languages not because I want to be like oh I know it all but because there are too many people that just pretend and just record pre ized sentences and I have to jump cut every like 3 seconds and pretend that they fluent they piss me off I just can't help it I can't help it pisses me up so I might do that it's going to be great hey William and my wife thinks I look like you be it as it may I love your content well I do see the picture you look like yeah I think you look cooler than me to be honest you look like a freaking like Dyan you've got the mustache you've got a little more curly hair than mine Robert so very cool say hi to your wife she has got good tasty men let's put it this way uh let's see Metatron the goat yeah yeah to today we today I'm going to switch I'm going to switch a bit we're going to use a few languages today but yeah I've been using chat GPT for that it's great for practicing languages I don't like it for for gathering information all forms of AI you got to be careful but for practicing languages you ask the AI speak Japanese and then he starts speaking Japanese and it's great and then we're speaking and then I'm like okay switch switch to French switch to Chinese I've been doing this uh daily and it's fantastic because it actually holds a conversation um ghost Prodigy would you judge my historically accurate swh I build I made in Elden ring it's on my channel ghost Prodigy Absolutely I'll check it out I'll absolutely do that uh I'm going to make streaming a weekly thing by the way I I don't want to do more than weekly I know that are channels that like stream every other day or like five six times a week I don't want to do that but I do want to make because I like the interaction with you it's fun it's good and um yeah so uh I will will choose a day and then it will just happen every week same time 3 p.m. um Central uh and then yeah so we we we I'll be able maybe I'll I'll have a full-on professional setup like those professional YouTubers do uh where where I where you can see the screen and I can click on stuff and I can show you armor I mean today I'll do it too but I'll just have to turn around the phone because I don't know what I'm doing but you know eventually um Metatron what do you think about Welsh I think B that's all I know but I think it's a cool language pineapple pizza have a blessed day hey mustard scaven that is yeah that is exactly what a scaven who's into mustard would say exactly what it would say 100% greetings metatrons have you practiced hea says Mr brain freeze thank you for the donation both of you goes pigy and Mr brain freeze uh I have yes I used to practice hea it's just that unfortunately uh what happened is that back in the day when I was in Sicily I was practicing kenjutsu koru and I really wanted to practice Hima but there was no Club so what we did is that we started meeting with my friends and we would watch videos online from from great channels like I don't know Dave from London l long sword and other like channels that you know instruct hea we watched Matt hon we watched a few of these and then we tried to uh to learn from that it's not great because basically there was no teacher it's not like I could teach Hima but you know we I had experience with sorts so like fencing Trad Olympic fencing I did a little bit of that and I did of course Kendall uh I was doing kutu I'm like you know what I'll try so we' studied it a little bit like that don't know if it counts and then um after that I did go to London and went to a few hea clubs a few times and then here in America I went a few times um I'd like to practice more to be honest I love hea but yeah I'm like I would be like a super beginner basically thank you Diego for the donation okay so he's writing in Italian and he's saying if you come to prag Prague sorry Prague uh before you go visit waro Studio tell me and I'll take you out and buy you a beer I appreciate that thank you so much gra M uh so yeah Samuel raid or ride what thank you for the donation what are your thoughts on the book Russian icon by Vladimir ianov I know I have no idea I know I heard it before it rings the bell uh but yeah are you planning on learning any endangered or rare languages sure I mean first I want to let me finish this so I'm sorry that I don't know much about that book which is why I'm it's not that I'm dismissing your your your comment is just that I don't know how to provide commentary to it I do appreciate the donation though I'll see because Russian icon I'll have to see when it comes to other languages I want to finish the ones that I that I've engage been engaging with and uh trying sort of tackling for like the last better part part of two decades uh so I'm pretty happy with my Japanese I'm happy with my well of course about English of course I'm fine with English I mean I I still make the same mistakes that I used to make like 10 years that I think that just I just don't get like people keep correcting me like metat that's not how you pronounce that English word I'm like I I I know it just doesn't work but apart from that I'm happy where I am with my English I'm happy where I am with my Japanese I need to improve my Mandarin today I'm going to use a little Mandarin maybe later and then um and then my French needs work once I'm done with these and I feel that I'm fluent enough then I will perhaps look into something like that um Baron thank you for the donation hello love your videos I have a question though do you think slabs and Vikings are similar in some ways in some ways sure um I think there is some interaction that I I know I've read about some interaction between the two I'll have to revisit of course different people but still there is for example Bing influence down here in I say here now in America but like in Sicily William Blackwood I know I have an accent when I speak French but uh I hope is not too problematic when it comes to understanding what I'm saying uh let's see but Italian food is awesome anyway absolutely random person I like pineapple and pizza but I don't pretend it's authentic on a similar note I enjoy Taco Bell goodness good luck with that and uh yeah pineapple and pizza yeah I mean if you like it you know I'm all about personal freedom including my freedom to make fun of you uh but sure if you want to live your like Street Fighter or Mortal Kombat that's a difficult one I do have a Mortal Kombat cabinet and I bought that one before I I am planning to buy the street fighter cabinet eventually um arcade one up makes these and they're relatively affordable particularly when compared to original ones that can be extremely expensive but yeah I do have my Super Street Fighter here CU today we're going to talk a little bit about this so I'm a huge fan of both maybe Moral Kombat but it depends if motal Combat 2 yeah but then when you go into like the 3D motoc Kombat era it starts to like kind of lose points with me if if you know what I mean okay Antichrist hater hello have you ever done research read books on Ancient survivalism not ancient survivalism per se I'm interested in like I'm a prepper if that's what not not not like conspiracy theory level but I am someone who likes to have things prepared but I don't know exactly ancient survivalism probably are you talking about like yeah there is a guy actually I read his a little bit of his book it's like this guy who would go into the into the forest and live there uh for like years cutting any I think that's what you're talking about uh but yeah have you considered Captain lamp thank you for the donation have you considered branching out and reaching reacting to Italian cooking channels no no honestly I'm already trying to kind of focus my channel a bit more that's why I moved all the language stuff into the dedicated second Channel Metatron Academy and I moved video game review an old school vintage into the third Channel because I don't want my channel to be too wide in scope because that can actually hurt performance U so no I'm not going to Branch out into reviewing food uh Manu Manu thank you for the donation Metatron I'm not aware of that book he's asking me about a specific book by felich VIN I imagine the author omo Balo Homer in the Baltic will be the transl I suppose uh I've never heard of that book so I don't I don't know plus you know book reviews don't do well unless you're a book Channel or a book talk talker as focused on like that making I've tried doing book reviews back in the day they would perform so horribly on the Channel that I was like no this is going to hurt the channel in the long run so I kind of gave up um maybe a mention of a book here and there as part of a different video perhaps but like dedicated book reviews just they just don't work Not for Me Maybe for other people I just maybe I'm boring when I do that I don't know how to do them not true Master scaven pineapple pizza your French is pretty good thank you still got to work it has an accent but I can understand what you're saying quite well pineapple authentic Italian style you are getting blocked now I'm joking could you imagine I started blocking everyone like uh what's his name wasn't it like wings of Liberty I have nothing against the guy by the way he's I think he's cool but didn't he go into like a massive of blocking everyone during streams at one point I occasionally watch him uh the historical home thank you for the donation have you ever looked at the society for Creative as anachronism or do you do other Recreation reenactment uh for Rea for for reenacting what like the medieval period are we talking um well back in Italy I used to do a little bit of ancient Roman reenactment but then since I moved to the US I never actually joined any group I'd like to uh I need to kind of finish up my armor though it's been it's been like so difficult because European prices are much better than American prices like things here are so expensive and you know I'm not going to be like of course yeah the channel is successful so I'm already very blessed and I'm grateful for the financial security that has come particularly lately I have to say the channel is doing really well and all your support on patreon like all of this really puts me in a good position but then again like some things are so much more expensive here in America and it's always difficult to be like yeah I could order it from distance but how about the measurements I mean there are things that are not really forgiving particularly when it comes to play so you know I've been looking into opportunities and so I I just have to finish the legs if I don't do the legs I don't feel like I can go and react I mean I could because people did do that in the medieval period we see people just wearing a Kass and a helmet and wearing no legs this did happen so I mean at the end of the day it would be like kind of a half hmer configuration but but yeah what's up Metatron a crisp 3D everything is good DJ medos thank you for the $10 Metatron if Kaiser had survived the eyes of March would he have attacked the Paran Empire and if he did could he have been Victorious I don't know if he would have focused this necessarily against the Paran Empire I think it could have been a situation of in my opinion if he survived we might have witnessed another civil war in Rome because there were people that supported him and people that hated him so if the assassination failed you know I think that that could have been maybe they would have had to take care first of inner uh conflicts before moving into foreign policy again just my thought uh T walk down econom is not doing so well in America right now I know there are so many people that are struggling really feel for it uh I hope that America kind of puts itself back into a position where more and more people uh uh you know can Thrive within the system I think that's how you can measure the success of a system it's about talking about how much of the population is actually managing to thrive the chos onx thank you for the donation thoughts on immersive history like fall of civilization voters of the past also would you rather have Elon Musk money or medii money I think we're talking about money probably Elon Musk money I mean the guy is worth 200 billion goodness gracious but I might use it in the medich way give me that kind of money then I could try and establish a the medich situation something like that uh navaran oh yeah Metatron will you ever do a video showcasing your awesome gaming gamer cave I already have it's it's on my third channel the protectorate um if you go into my channel page and you scroll all the way down you do see my other channels the the gaming one is the purple that's the uh because every channel has its own color scheme by the way this is how insane I am when it comes to these things the Metatron Central is a 70% blue 30% orange color scheme you'll see it a lot in my on my thumbnails and then um uh yeah the protectorate is more of a of a kind of a retro purple pink kind kind of a neon and then Metatron Academy is green and red so it's always contrasting colors uh so yeah and when it comes to immersive history I'm not not really sure about what that is so I don't know hobocop thank you for the donation hop goodness gracious you guys in your ideas your names our my friend apologies if you have already went over this I was wondering for how long uh did the Italians called the SS Romans before embracing Italian Italian is very recent I mean we're talking 170 180 years but the word Italia is as ancient as as wrong it's just that the definition of the word like from a geographic perspective in The Early Republic Italia was just mostly Central Italy then Italia became it hit the Alps at the end of the Republic and the beginning of the Empire and then it expanded to the islands so already this is an answer that I actually give to people who are ignorant and say you're not Italian you're Sicilian and I'm like do you understand and I give them the quotes in Latin I'm like do you understand that Sicily has been part of Italy since the freaking principate the principate so even before the unification of Italy by Garibaldi but um and also italiani as a word was actually the name of a people in southern western Italy specifically modern day Calabria they were a people and they were called italiani so uh as words they've been in use for literally ever uh but of course words change meaning uh it's just how it is and then you know even like the the most recent video I made I posted it yesterday about Neanderthal and I was talking and the way I was using the word spee uh it also changed the way what we consider to be a species now as a definition has changed over the last I want to say two decades very much uh so there is that simply austing hello there you got a tick so you're a YouTuber as well been binging your videos lately found you from Shogun breakdowns fantastic really good content giving none modern in history thank you absolutely my friend thank you so much for watching I appreciate that and uh it's good to have you here let me let me see yeah so just don't want to misclick how was your day hey ronic I got something to tell you actually this morning we bought a new TV and I've got a little bit of a story and I think you might consider me as a conspiracy theorist after I tell you the story and if you wish to do so you may but we got this new TV because you see 5 years ago I bought the TV that my wife and I use you know we have it in we have had it in my in our living room then we moved it to the to the uh bedroom room and that's what we we've been using for watching stuff and and we've been using it for 5 Years cuz I bought it when you know we weren't even engaged it was just my girlfriend we moved into this the previous apartment and I'm like hey we need a new TV let's get a TV and we've used it for 5 years and it basically broke it didn't work anymore it was impossible we tried to use the remote just it just wouldn't work so we bought today's TV which is really nice which is really nice and um you know it's it's an OLED panel I mean we needed a new TV it's great but here is the conspiracy part of it how is it that modern tech dies after five freaking years I'll show you what I'm talking about I'll show you and I have these two computers this is from 1981 and this is from 1987 and they work perfectly perfectly and when when I say perfectly I'll prove it to you I'm going to turn them on before you say well yeah Metatron says they work perfectly but maybe they don't know they do and I'll show you I'll turn it on in a little bit for you to see how is it that that's why I'm saying maybe maybe I'm a little bit of a conspiracy theorist when it comes to this but it really feels like modern stuff is not built to built to stay it's not built to last it's built to break like I don't know it's like in that's what it feels like as a customer as a as someone who purchased the stuff I'm like I bought that thing in 1987 it still works perfectly was built to last but now stuff dies after 5 years it feels like it's done on purpose so I need to keep buying stuff constantly over and over that's why I'm saying maybe it sounds a little bit like a conspiracy theorist but is it really because I still have all the floppy discs are 40 plus years old they all work maybe I've got a couple that got a little bit of mold in in them but still VHS they were supposed to fail after 20 years I still have them I have Ninja Turtles on VHS they work Matthew thank you for the donation appreciate that let me check it out agree disagree top five historical generals five fifth Hannibal then kaar taka shingen bonapar belisarius I would put Kaiser a little higher in the list Hannibal absolutely but if you have Hannibal on the list you absolutely should have skipy africanos because he kicked his ass uh so I mean kind of agree disagree a little bit but you did choose some really good ones must scaven pineapple pizza is the best you heard me Metatron say it do you think Western eony will enure or four in the next years well I'm not sure I mean we'll have to see what you mean exactly by Western eany you're talking economical you talking about what specifically uh but when it comes to pineapple and pizza if we want I keep throwing money at me to say to to to say something that isn't right and I mean by all means I need to recover from this from the TV I bought I'm a big fan of MOT Kombat too me too my friend I'll tur it on for you today today I'm turning everything on for you guys we're going to have a great time uh you would like Demetrio says I would love to me another video about Shogun I I'm preparing It episode is coming coming out soon being posting like a Mania ex so they they will happen it will happen soon planned obsolesence yeah there we go so at least more people think like me a little bit like that's not just me Neo prototype Metatron I saw your post on Nick Retta Rita Raa I don't know how to read it I've known him since the dick masteron St and I've met him twice well I'm glad I'm glad to hear that as I say I don't want to kick someone while they're down I've been thinking about this situation cuz he did make a video about me and it wasn't very nice so it's like I don't know should I discuss this maybe see what people think I've been thinking about it for now I just limit it on uh on that because I don't know there is a lot of alleged alleged alleged and I want to see what professionals say before like you know the court of public opinion is never something that should be considered too much so there's that it's a shame you know addiction really I don't I don't feel like I can judge addiction because I've never have been addicted to anything in my life I've always like never smoked tobacco I've never done anything like that um so I understand it's a struggle and I pray for those who who deal with that we don't know what leads but and don't do drugs by the way if you're watching this don't do drugs don't drink and drive guys don't do it doesn't matter if a popular YouTuber does it you don't need to do that don't emulate that if if you're younger of course I'm speaking now um but apart from that when there is kids involved I mean I don't want to speak too much cuz I need to read more about it but if you're a if you're a father you need to get your together that's that's what I think it it comes with the job it's a responsibility even for me yeah and then I don't want to talk about it too much cuz I don't want to sound like oh I'm virtual signaling look at me that's not it it's not what I'm trying to say so that's why I kind of kept it to Twitter for now and we'll see if it goes somewhere the historical home thank you for the donation when you did hea did you use German long sword or bolog both I tried bolog a little bit and I tried the German one I mean there are there is a lot of overlap of course so I think they they're both great they're both great Spyro hey there thank you for the donation me Spectrum plus two from 1989 still works perfectly greetings from naan gree hello um Kima Kisa and Alexander the Great should be in the top five I I agree with you absolutely should be in the top five Captain thank you helping a fellow subscriber question by Max Baker any Japanese or Italian films you'd recommend gosh Italian films I don't watch much Italian TV to be honest Japanese maybe if you're into horror there are a couple of good horror Japanese movies so otherwise I'd go for old school stuff like kurawa Akira or maybe like if you're in to really well done anime not like bad stuff but like I'm talking um Miyazaki haa style then I would suggest that always like even monok princess monok is fantastic as a samurai story with some fantasy aspects it's pretty good uh uh so Antichrist hater would you be thank you for the donation would you be interested in coming on to the I hate the Antichrist podcast to give testimony about God's Supernatural intervention in our lives uh we'll see I don't know we we'll have to see I usually don't talk too much about religion sometimes I do sometimes I don't going to other people's podcast is not something in fact it's an honor for me to for people to even consider having me into their podcasts and I respect that very much regardless of how many subscribers you have for that podcast or the regular exposure it's just that I'm really bad at organizing things like that it takes me forever I'm terrible with deadlines so I I'll think about it and then we'll see if it's something because I have so many projects I'm trying to write my first book and publish it this year I'm working on a interactive experience I'm already to 200 videos in they're all unlisted that's why you don't know anything about it but it's it's already working and it look it's looking really good um so I have to see I've got a lot of things that need that have kind of priority that need to get done and right now as you know I post every other day on this channel and I want to go start going live every every week so we'll see Messianic resources thank you for the donation I don't think it's a conspiracy theory businesses like to strike a balance between Effectiveness and ineffectiveness to keep customers coming back that's the impression I'm getting with modern tech when compared to Old School Tech which was clearly built to last like people wanted custom it's like it's like the um customer was the main focus like we want to make sure that they're happy and that we build a reputation that our stuff remains you know and you can trust us that's how it was back in the 80s in the 70s now it's like we already got the business so let's just use psychology and tricks to exploit the people that's what it feels like now um Cosimo thank you for the donation hey raap have you consider reacting to AR Romanian it's a mix of Romanian and Greek vocabulary influence maybe on the second Channel could be interesting thank you for the for the suggestion uh mustard scaven please have some more money so you can recover from the new TV but I clipped a part where you said pineapple pizza is the best my friend sounds good I appreciate that thank you H that's really funny so yeah that's that's the TV situation to be honest but anyway we got a new TV I'm happy with that tonight we're going to watch maybe we could watch because we I still need to finish Shogun we could try and watch that I don't remember if it's in 4k if it's 4K streaming or not but that'd be nice Ian Noak Metatron to what degree does AI ravaging art makes you make you sad I haven't really looked too much into the a I know it's a big deal right now a Shad has been talking a lot about AI art I've seen scall sharing his ideas about AI art and there it seems to be like people with completely opposite positions I don't use it I'll be honest with you I'm kind of old school I pay artists for their jobs my thumbnails I pay an artist to do them um so I I kind of prefer to work like that uh I understand using it as a tool I also understand when people complain about their Works being heavily taken so maybe there there need to be some regulations to make both parties happy I'm not saying completely don't use it but I'm also saying there is you know some people's rights need to be protected so I don't know it's it's a it's a difficult situation so I don't really think I have an opinion because I haven't looked into it enough and I might be moving or discussing discussing based on maybe a misconception because I haven't looked into it well uh but yeah it's it's a it's it's a serious topic I mean there are people's jobs there are people that do that like I'm a YouTuber there are people that their job is being an artist and producing art and it takes time it takes dedication and so I understand why they may feel feel threatened up to a certain extent I do understand that absolutely um let's see Yo catch the stream love your work Metatron thank you black Garrett I appreciate that uh Dave I'm third generation Italian American I still am against pineapple and pizza and you should continue to be teach your kids absolutely protect tradition Leonard way it depends on the item but if you spend a lot on a product and take care of it it will generally last normally I would agree with you but then again I've had this from the '90s it looks like new so uh I take care of my stuff and sometimes stuff still breaks that's why I'm thinking is it a design hey ghost Prodigy you my favorite historical YouTuber I appreciate that thank you so much matow Metatron I'm icted to alcohol well I hope you can kind of relax with that because alcohol can be really dangerous uh you know learn to drink sometimes for fun but it's also important to keep it in check I hope you can um receive help to that with that H me 676 do you like Minecraft no let's see met love your videos thank you Magnus pineapple and pizza let's go says V you can you can you're more them free to be wrong I mean it's fine you know Freedom Peter Gross Metatron what is your favorite piece of Japanese literature I've read English translation of highing H Hi H monogatari and the tale of Genji Genji monogatari was pretty good um gosh what was that one yeah anyways there was the whole monogatari thing I think is one of my favorite because that's what we used to study at University and we did so many takori monogatari we did Genji monogatari we did so many and yeah the whole Journal type of monogatari version where they like with writing down their stories are pretty good I like um uh the monsters and Spirits the yorai is probably my favorite part though Master gaven thank you for your donation you've been very generous today regardless that might get you 50% 50% um forgiven for the pineapple and pizza concerning Yas the stien quote is a big one but I saw a guy say that that word for stien is not a su typen well no because this that word the first pair of Kani that you're showing is absolutely used and connected to Samurai like absolutely there is no question now um as I say the stien is not a definitive proof that Yas was Samurai but it is a possible indicator that needs to be taken into consideration together with other things I'm going to post I've already filmed it and it's being edited I'm posting a video to talk specifically about name names and surnames in feudal Japan and land ownership these are two aspects that once again have been brought forth by people discussing this idea of yasa being samur or not and I decided to kind of Deep dive a little bit and present these uh to once again give you a sort of more neutral position on this and it will be posted very soon on the channel and that's it the historical when you did Hima did you oh yeah you did ask me German long s bologi yet both sorry I went back up bit too much I do that because I want to make sure that's funny AR and that's fair I've never had an addiction has a room full of games yes gaming is my addiction you're absolutely right at least games don't apart from the I imagine uh chemicals that are produced by you know playing and having reward activating the reward system apart from naturally occurring chemicals I don't put other chem external chemicals into my body that's the thing that I haven't had experience with let's put it this way yeah uh let's see are you planning a video on the historical accuracy of Inland Saga I think skallagrim did that um I haven't watched it I've just watched Skyrim's video on it and uh so I don't know maybe we'll see let's see have you played Kingdom Come no one the first one yes absolutely I mean back in the day I did a 12-hour stream of me playing Kingdom C Deliverance I'm talking like really back in the day and uh it's a good game I want to actually re re retake it now that I've seen the uh trailer for the second one it got me into like hey I want to replay the first one because when I played it I had a horrible computer and so I had to play it like in freaking 720P and it looked horrible um so then I started playing it on the PS4 because at least it would look a little better but still I think with my new computer uh I might be able to play it in 4k so I'd like to try that DJ medos thank you for the donation under the right circumstances and the right conditions could the Roman Empire have survived to the modern era yeah sure under the right circumstances and right conditions absolutely why not with the right people in charge as well sure alorius thank you for the donation metaton you me hell divers to R battle cries into the voice chat as we slay automatons for the glory of Rome for the glory of Rome my friend but I have never played that game so I probably die bolog sounds delicious absolutely bolog it's great and you can use a sword to cut the meat and make it maybe you could do like a 50% beef and 50% low fat and 50% pork so you could make your could be good uh but yeah montante superiority montante is such a good word I know in Italian we say spadon but montante sounds good to me as an Italian it kind of sounds like it's it's it could also be an Italian word absolutely I mean it is it's just that usually we don't use it to refer to the sword we just say spadon but it sounds really good to me um Japanese games or Western games it depends because there are some Japanese games like Final Fantasy Tactics a jewel but then there are also like you know Elder Scrolls Oblivion Skyrim and all those Western games that Fant fantastic too kind of depends do you like one piece not really not my cup of tea Messianic resources thank you for the donation again I appreciate that uh I don't think it's a conspiracy theory businesses like to strike a balance between Effectiveness and ineffectiveness yeah well I understand yeah sure maybe I did read that one already but hey here we are uh okay there is a question metaton always wanted to ask spaghetti alio I've heard people pronounce a skip the a which is correct how do you should be pronounced alio no you do need to pronounce the you don't Sayo you have to say alio it's just that when Italians speak first since they are three vowels right [Music] Alo so you have this Oo we don't really but this every native does it really in their own languages we speak it fast so we say alio so it's if I were to speak it slowly and enunciate enunciate properly I would say Al EO no one speaks like that so alio you can if you speak fast but even in that case I'm still saying the the e in between Ao oio no one says that you need to say the the e in between the rambling thank you for the donation hey Metatron I'm in history uni right now and it's partly because I watched you when you like uh 5 years ago for Game Theory debunk video and got a huge Boost from my your videos that's fantastic I'm glad to hear that you know that's the only situation which I'm happy to carry the the the name influencer which I normally hate but if if it's that kind of influence more than happy alorius thank you for the donation actually serious question now do we have a record of Roman recipes for Foods yes we do and would you consider making one or two for a video uh I did a collaboration with my friend's Channel you better call Sal S A Al um we did a couple of collaborations like that and we recreated some Roman bread and Roman pasta uh but maybe a modern video maybe I don't know we'll have to see kind of it's kind of outside the scope of the channel right now but maybe Master scaven thank you for the donation you you're paying off my my first uh what is it called uh installment my grandma mother always told me don't listen to what anyone tells you metaton was a Greek woman well your grandma grandma and their and their statements about history right what can you do my friend cosim malaster uh yeah I've already read that one thank you uh let's see let's see let's see people are paying for the brand nowadays not for the quality often times that that happens laurian um and we also all have our own like personal PR favorites right and it is what he is I suppose hey matw thank you for gifting a Metatron membership I appreciate that thank you so much this there's going to be some good stuff coming up on me ships by the way I'm starting to work because I want to offer something and it will happen soon it's everything is happening behind the scenes because before I announce something I kind of want to make sure that everything is there but uh but I appreciate that thank you aspara you one of my favorite YouTubers thank you so much five Robbie Rob gifted five metadon memberships thank you so much for that you're being great the number ones a lot of support in the first 47 47 minutes where I feel like we been talking for like 5 minutes who's been here since the beginning does it feel like 47 minutes that's insane Wow Let's see bantine Empire would be nice math man I did have one but it wasn't like as deeply researched as I would like it to be we might do it together with the with the team now since I could split the amount of research that could be nice Sir Thomas Drake thank you for the donation is their Merit to arguments that gilgames and enidu may not be gay because of the Myriad of sources yeah the thing is that we don't know for sure but my team and I after having reviewed the uh tale of Gilgamesh in Acadian um because we have someone who actually reads it in the team a former archaeologist we believe that it's more probable that an erotic entanglement between the two is highly possible so that's our stance right now and I know that it pissed off some people when I made that statement on a dedicated video you should check it out it's my video on um instances very rare instances of what could be considered same-sex marriage in history and we talked about this tale because even though initially I myself thought that no there were just it was just brotherly love when we looked at it from the perspective of the Acadian language and then we see that right before Gilgamesh meets enidu right he has this crazy dream and he sees an axe coming down from the sky and then he sees a sphere coming down from the sky and it and then he has sex with these objects and then you might think well that's just something weird that they wrote in the Bronze Age but when you look at the language then you'll notice that axe in in Acadian the word for it it actually sounds almost exactly like the word for a male prostitute so then and that's already it's kind of a it's a play on words that only someone who understands aradian like people in in in in period would have absolutely got it and so since that is very specific and it's also similar to the sphere situation they all have to do it's like a double meaning and that was right before meeting in kidu I think that it's possible to say yeah I think there is something it doesn't mean that he was homosexual it means that he was probably by um and so and again people in power in The Classical period they could I don't know if I can say this but I'm just going to say it they could whoever they wanted okay that's how it was they had power they did whatever they wanted so I think it's more probable that within the tale of Gilgamesh I know that there are some YouTubers that disagree with that that's fine I respect that but we looked at it from a very neutral perspective very neutral perspective and then reviewing the data and reviewing the language and reviewing the words I'm like yeah I think there is something here I think there is something here which in period I mean you know it would have made sense within that culture uh that they would have understood that yeah you're right it's that you know my channel better than me back at it you're right it's I did make a dedicated video to gilgames Cole did I say gilgames was gay uh that's still I think somewhat I think I changed the title at one point but yeah I did I do have a dedicated video to this specific finding so that I can provide the terminology on screen and people can go and check it for themselves but we went in there with you know that I have no political pandering like I I I fight it I literally fight it when they have to take a character and be like yeah this we know for a fact that this was like a I don't know a white Scandinavian male and you're turning it into a lesbian uh woman like and they change everything and you know how I am when it comes to that but if we look at it and the data seems to suggest very strongly that yes this was a situation of samesex Attraction I'm going to say it precisely because uh I have no interest in pushing that that's what I think I see that you you think that the axe thing is a misinterpretation but then again I had that interpretation from professionals so I I see Neo prototype I respect that that's what you think and if you think hey no I don't care I think that in my opinion there is nothing same same SE that's fine if that's what you want to think I'll respect that but I talked with people that are very much professionals and very well respected when it comes to this so I'm going to need something stronger right so you I need someone to come there and really show it can't just be something that someone on the internet says and if if good uh evidence is provided I'll change my mind Baron says why does folk seem to think if a character in history that if they are attracted to the same gender somehow discredits or lessons then kind of ridiculous to me I personally don't care it doesn't change anything I mean at the end of the day Hadrian whatever his sexual life was was a brilliant General uh even juliia Caesar we know he was kind of made fun of because of some entanglement that he had the sexuality of a character is only interesting from an anthropological standpoint when it comes to me and also when it comes to a correct representation of what actually happened in their lives that's all uh that's that's all I care about so if people try to change it for for because they want a panda to a specific very extreme left positioning I'm going to debunk it but if people are going to try and delete it because they want to Panda to the other side and a far right positioning where they are trying to delete it I'm not saying all right Wingers too I'm not saying all left Wingers to I'm just talking about the extremes here and then I'm going to debunk it too I'm going to debunk it if it's nonsense I'll debunk it hey Alisa thank you so much thank you for your content you are pride of Italy for Italy thank you so much I appreciate that thank you let's see what is your opinion on Sardinian maggot cheese they can keep it but in general Sardinian food and cheese is fantastic so that's kind of a the exceptional to the rule void says my grandmother said Cleopatra was black then again my grandmother would sacrifice a chicken to ease child birth you know what that is a good example you know how someone I told you in the previous stream uh sorry video that someone called me meta woke because I wasn't debunking whatever they wanted me to debunk even though I had proof of the contrary um well it happened again so I was I was on Twitter and someone was like you pandering to the woke really so I'm pondering to the W I'm the guy when everyone was shutting up I'm the guy who stood up took a camera and said this my grandma said Cleopatra was black is nonsense and I took the hit for it and I didn't falter I stood and I said it how it was so no I don't Panda to the woke but I'm also not going to Panda to people who call everyone woke for no reason so there is that hey Chris thank you for the donation hey meton huge fan thank you I'm making a history pod and our third season will be on the First trium Rate and the fall of the Republic probably my my will be couple of years from now let's pretty cool couple of years from now like that's that's a proper planning I mean I can't even plan next week props to you for that and matwell thank you for gifting another membership you're great supporter of the channel I appreciate that thank you so much Chris LFC 92 thank you for the donation also one would love to have you on as a guest in the future for an episode to any sources you'd recommend keep out the good work uh sources about what specifically and you don't need to donate for that again if you don't want to I mean if you want to feel free but I'm saying if you wanted to give me sources about what specifically because I kind of lost what we were talking about a second ago uh Raphael thank you for the donation was the Latium or Latium latio region economically important around the 13th century yes it was or was more just the presence of the holy city can't find any specifics it was absolutely important but I think 13th century it's when things start to shift already towards not only the Vatican and Tuscany uh as centers of culture and and wealth but also southern Italy let's not forget that the idea that Milan is Rich but southern Italy is poor it's very very recent I mean the kingdom of two sicilies was where a lot of wealth was for the entirety of the medieval period so um that's something that often people forget and of course you know the Millan style of armor and all the guilds all of that was important too but there was a lot of wealth down south um and things kind of changed uh similar to how things have changed as well in Japan between like Kyoto which is still in the mind of people over there the traditional Capital because of the old Imperial period and then Tokyo I mean when during the time of Kyoto's height Tokyo or Edo wasn't that it wasn't much but then it changed when they moved the Shogun there and it became the nalic center of military enforced power which is very different from traditional Imperial power there two different concepts Matthew thank you for the donation what's your favorite passage from the Bible from a linguistic perspective why would you love to have some unique trivia to stamp my mom I don't know about the last one the last part but I don't know if I have a favorite Passage from a linguistic perspective but I do like genesis a lot when it comes to the L Linguistics of it um and then of course a few passages in the New Testament too although then we are going into Greek rather than uh hi there the wife is here to join us very nice and Robbie bomb gifted five me metat memberships look at that oh my goodness that's so generous thank yeah know people have been amazing they're literally carrying the stream they're carrying the stream oh my gosh you guys are amazing that's so kind so hello everyone Hi chat I'm not going to stay I just wanted to come say hi and hope everyone is having a great day yes and you know we are all that are you okay are you too hot um a little hot yeah maybe if you can increase a little bit oh it's closed yeah thank you I didn't notice that that's why I'm getting hot I've got I've got the air conditioning shut down gosh Nintendo from Kyoto you're right oh F polytheist did you read about the Nintendo's like uh life of the the big Guy the one that looks like a like he's dead now but I always liked him a lot can't remember his name but he looks like a final boss and the way he speaks in the interviews the old guy with the glasses he was so cool um so yeah let's see you should have this little n oh no no thank you I made it uh it's cute but yeah uh let's see put him up here all right Chad oh you opened that thank thank you so much you might want to maybe make it a little colder oh yeah thank you thank you cuz I'm wearing the arming dublet not the greatest choice I suppose but hey I like it I like my tradition everybody bye yeah yeah Neo prototype that's your sister not wife nerds don't get girls I'm the I'm the proof of the opposite my friend I got very lucky let's see oh yeah everyone was saying hello Kenzie hello Kenzie I I'll I'll text it to her so that she knows that she was being uh saluted let me just texted to her they all said hello boom there you go we did that we're going to look at a little bit at one of my favorite museums today together which is the Met Metropolitan Museum of Art in New York we're going to look at some of the armor because as I told you I'm trying to build little by little a maximon set of armor and I'm starting with the gauntlets then I'm going to go into the helmet and then I'll start building the the quas hopefully it looks so good I think it's dark souls and Demon Souls like she says yay she's very happy uh yeah I know as pra it says all of the people who want to use and abuse the historical figure yasa are mad at you all of them who want to discredit yasa are mad at you too yeah yeah I pissed everyone off well not everyone sensible people are still the majority in my comment section and the life the dislike racial demonstrates the people are open-minded but yeah there are a couple of people that got really pissed um it was actually funny because I got someone who was who was like oh you you're just calling everyone woke and you're just uh you're just an altright far right and I'm like did you even watch the video because the video wasn't about me calling Yas woke the video was about someone calling me woke so this is someone from the far left who got so pissed by the title they didn't even watch and then I got a conserv like a a far right actual conservative it wasn't like a regular I don't know moderate conservative or center right or even just a sensible person now it was like someone who got so pissed because he he told me uh conservatives never get offended you I'm like mate you're just demonstrating you got offended but and then you're telling me you're not offended but it's like I I know that there are people that are like hey I'm I'm a right winger you didn't offend me and then I get people who are like yeah I'm pretty left leaning and I I agree with you but you did like this guy that wanted to prove L didn't do a good job he really didn't do a good job he is what he is hey want to start a c at Emerald Crusade I've got the hair it's funny because in the in my old days one of the things that people used to throw at me was that I look like a cult leader they're like oh that guy looks like a cult leader Marco Hernandez thank you for your generosity excellent content I don't have any interesting question but pineapple and pizza yes or no it's absolutely no my friend everyy Johnson thank you for the $20 followed you for a long as I can remember I'll still follow because you're super entertaining but are you still LCS what the heck is that I struggle to see I'm L DS with a d a moment as an academic the golden tablets and all well you know all religion as I said right now I like considering myself a Christian and that's kind of where I where I where I stand uh I I did spend I was brought up born and brought up Catholic so like most of my family is Catholic and I spent over a decades in the LDS church so I'm very confident and I also spent there was a period of my life when I literally spent time with every Church like I went with the I spent time with Baptists I spent time with Evangelical Christians I went to Jehovah's Witnesses Bible studies I as I say spend time with the morons and I think that there is a little bit of Truth everywhere when when we know how to look and um yeah and it is uh it is what it is I still have wonderful I had wonderful experience with the with with the Mormon church I'm not going to lie so um I'm not against anyone really and I'm not against Aus either I think people should have their own because at the end of the day that's what I think if if you are a true Christian then you believe that God gave people freedom of the you know free agency and therefore you need to respect that uh if you're a true Christian and someone tells you they're an atheist it's their choice and you got to respect it it is what it is that's that's how I live My Religion if you don't want to live it like that it's up to you and that's that's how it is I think this is I do have a little bit a little tiny bit like maybe a 2% of libertanian thought not from a political standpoint but just from a you know just let people live the life they choose us to live and that's that's L is you look like Jesus I think my head is is longer than that my friend maybe when my hair was like this now I'm just metal I'm just heavy metal now yeah yeah ominus says I'm a conservative and I see plenty of idiots on my side as well it's like yeah it's like you you need to be able to see see what's what's the word sit through there is a word for it in English I'm just making it up but you need to be able to look at like yeah this is this is my beliefs firm with my beliefs it can be economic it can be social beliefs it can be anything but then you will see that like okay that guy is absolutely an idiot and it's toxic but so is this guy right next to me and I want to distance from that because toxicity is bad and it is what it is yeah let's see what we got yeah some people can't fathom the world is in black and white and also it's it's always like when when when a when a topic is comp and people give you uh very simple answers that are very like and speaking absolutes most of the times they're going to be wrong not all the times but most of the times they're going to be wrong because they're not considering a lot of stuff also because of the da ker effect and is what he is hey JP do you thank you for the donation do you think Yas would be forklift certified I don't know what that means mate no idea what that means what do you think about scientology says kadmon not a big fan Whenever there is a lot of man involved in I'm not a big fan it is what it is I mean yeah I've never met a Scientologist so maybe they're nice to other people I don't know but every time I read stuff or I watch documentaries uh it doesn't look good doesn't look good to me um particularly the whole machine and the stuff that they use to like calculate you your spirit and then it cost tens of thousands of dollars like there yeah that's the part I don't like thank thank you ad for the donation sorry asking again do you think Bushi and Musha and Samurai well that's oh yeah Samurai so you're using I think I don't know if that third kanji is Red Samurai I think that's just sheep for warrior Noble Warrior are synonyms I've always thought they were not always so let's put it this way bushy is an umbrella term right so all Samurai are Bushi but not all Bushi are Samurai so Samurai is a specific Rank and social class in Japan it means you're a warrior but it also means you are basically a low ranking Noble a Bushi however is just someone who is a warrior so you can basically technically a nashu can be a Bushi but he's not Samurai so um yeah bush is kind of and also like Musha is a very old word I like it it sounds very nice to me it's archaic uh like you find it it's used in games like on mus the demon Warrior Oni Musha uh it's very old and um yeah Musha even in Samurai times like if we're talking about the sangoku period using Musha would have made it sound as if a little bit like as if today instead of if you're a if you're a soldier in the US Army you're a marine and you call yourself a warrior that's that's like how old that word sounds even to a late soku period samai so uh yeah that's that's what they're not exactly and the way the word Samurai was used in Period and the way it's used today is different and the way we use Bush and Samurai today is pretty much of a of a synonym but it wasn't back in the back in the day back in the day how about this controversy since everything is exactly that's why I'm using it I'm literally using the word controversy as a badge of honor right now because I mean like everything is becoming controversy now ay Johnson oh yeah you've already read that one thank you so much just want to make make sure I catch all of the super chats I don't want to be disrespectful uh to people's uh you know support Roger Dodger thank you for the $2 Assassin's Creed Shadows or ghost of tsushima on accuracy ghost of tsushima right now looks from an architectural standpoint from the way they are representing Samurai combat for the way everything looks goo tsushima is the one to go if you want fullon uh historical accuracy but of course it's also not a fair comparison because right now we're only seeing a trailer of Assassin's Creed uh shadows and ghost of tsushima we've actually played it so I can only say maybe I'll change my mind once the game is out is bushy asks goes is bushy related to the word bushy door yes it's the same bushy door just means the way of bushy because door is on its own it's red Mii and it means Road Street both in the physical sense and the in the allegorical sense like a path like a spiritual path or or a mental path but also an actual Street Mii is is that word but when you connect it to adji then usually it's red door which is Theo Japanese reading and uh or on yomi and like for example karate do the way of the empty hand karate is the empty hand uh and then Judo the way of softness that's what that means and then Kendo the way of the sword because Ken is is one of the ways to read Katana and in this case Bushido is the way of the bushy so in the sense of a spiritual path or a Inner Path uh of the bushy class thank you for the $5 wtf1 A1A thanks for your content bring me back to my old high school teacher who wore roman armor to class I did that too when I was a high school teacher by the way I wore roman armor in class and I had my students wear the helmets second Super will be a video idea for you thank you I don't know what oh second Super like super chat you'll do okay thank I appreciate that thank you so much uh you're having we're having a great stream today appreciate that I do like ghost of tsushima but there is a lack of bow and arrow in certain scenes uh still more accurate than I see Shadows yeah apparently uh right now uh I didn't get to the part with with Baro but I do now that I think about it maybe you're right tawo Oro is like way of the hand and foot is in it I think so but it's Korean so I wouldn't quote myself that because I don't speak Korean I I I did do a little bit of te wondo and I remember the teacher saying that he meant way of hand and foot which is kind of funny because if it's WTF it's mostly foot isn't it ITF they do punch as well but in WTF which is the one I was doing so Olympic take one though if you will literally like 95% to just kick there isn't much hand only the cata really yeah I know you can punch this way to the chest you're not even allowed to punch the face uh so that one maybe they should change the name but yeah it is what it is Tiger KN yeah that's that's my ey my friend with uh with Sagat thank you Dame piglet I appreciate that you do you enjoy my channel thank you so much uh Matias Metatron you did at least two reactions about gun violence in the US uh did you change opinion I don't remember doing that reaction did I what like from from when cuz I don't remember exactly I made a bit too many videos I made a thousand videos so uh I don't even I don't even know what you think unless you're confusing me with another Creator uh so maybe expand on that a little bit so I can tell you if I still think whatever you think I think I love it when movies are historically accurate me too Emerald Crusade you and me and there is nothing wrong it doesn't matter that the crowd that comes to you and tries to shame you it's just a movie yeah you enjoy it your way I like it when it's historically accurate to each their own there's nothing wrong with that let us nerd in peace thank you WT that's the other donation wtf1 A1A a video idea Vermont lately has been called a white supremacy because of its history and culture I don't think it's true because of the Green Mountain Boys and our state's first constitution that's cool but it's kind of outside my esape because it's kind of a I I only talk about history so people are saying it's white supremacist to say that ancient Rome in in Italy was mostly white then I called them out for it um and and that kind of stuff or if like yeah because people now attach the label white supremacy to literally everything and it's really really annoying does white supremacy exist in a minority sure there are people I can unfortunately see them occasionally in the comments not only to my channel but also other channels when people like spell out the nword or write things like white people are superior but there are also people that write black people as Superior they are as bad okay because I am against all forms of super superiority based on ethnicity I think we should treat people with respect but these days when you say that and and you also defend white people because you know have you seen anti-white Tik toks it's disgusting and I will say it I don't care if people call me white supremacist for it I'll defend if I got like a friend and I do I can't even say friend because people are like ah virtual signaling okay great uh um but I'm saying if I see in the wild a Tik Tok that goes against black people and and I will call it out but if I see a Tik Tok that speaks against white people I'll call it out the same that's just how I am I think it's important to kind of fight all forms of but anyways about this state I don't know anything about it so I can't speak about it and I definitely wouldn't make a video about it because it's it always has to be I don't talk about political stuff unless it's connected to history this is just my my line my policy see on the channel if you will uh I may be wrong but isn't Tang Soo a styl in the umbrella of Wing Chun no I don't think you're correct because I think once again Tang Soo is Korean and of course Wing tune is Chinese but I I I'm not an expert I mean I like um uh what is it called I like uh martial arts a lot and martial arts history uh but you know I'm not very worth versed in uh in Korean studies but I do believe that they are different the sky is blue is white supremacy literally May it's like everything Clark is being called out white supremacist white supremacist yeah great okay great what do do you have an actual argument or is that all you're capable of doing is like what I would want to say to people who just scream white supremacy at anything um it also removes the power of that word do you even believe like back in the '90s if someone said look that guy's racist you know what my reaction was who what what what did he say now if I hear that guy's racist I'm like yeah okay great so the word lost power stealth maester thank you for the donation have you heard of the game mow absolutely if so what are your thoughts on the weapons armor uh I'll tell you what I'll show you what my thoughts are CU I have it here I prepared it it's here at least I thought I did it's let me see let me go back and it's somewhere here there we go is it here just give me one one second because for once I thought I was being well organized yes I am well organized there we go look at this look at my screen look at this beauty is from mow which is a great game I love that game and look at this maximilan set if that's not done right I don't know what is this is gorgeous they even did it right cuz the griefs are not supposed to have The Ridges I don't know if you knew that everything is fluted except for Greaves this looks spectacular absolutely spectacular and if we compare it to like in the Metropolitan Museum of Art we've got quite a few interesting sets of armor I always love to look at this um this is something I absolutely love I know it's simple but just looks gorgeous I'd love to get something like this early 16th uh to have something like this uh created for me I like maximilan modern Gothic I'll be honest with you and there is a full suit of armor here somewhere this one no this one look at this beauty I think this is what they based it on look at that fluting look at that tailoring my gosh if this isn't wonderful the armit it's gorgeous absolutely gorgeous just wanted to show you that but yeah mow is a good game I'll show my scream a couple more times today Gothic armor Superior now I like I like I I appreciate that but to me there is no like yeah Gothic is good but to to me maximilan is is really becoming on PA with white Italian armor that's that's saying there's the fact that I like what all white Italian Al make me a white supremacist by the way just asking for a friend but yeah I agree German S90 that's very dangerous racist should be a very harsh insult races should be based on proof like wait for people to say something actually racist then I'll call them racist with you but if people call someone racist just because on the on the off chance maybe since he doesn't like this specific Shield maybe he's R now no I won't I won't support that I will not support that maah says met you were very upset about school shooting oh yeah I think every human being should be upset about school shootings no matter where you stand on the political Spectrum I think school shooting is is really a horrible thing why the freaking schools I just don't get it I just don't get it I don't understand the I do think that it's great the American police takes takes uh Shooters down professionally how how they should be um but yeah it is it is what it is bom boom boom I think its pop is still pretty low though yeah you I think you were talking oh they improved you saying about yeah yeah sure mow looks really good have you seen the AR in Dragon's Dogma too have you seen that cuz that looks great uh they have like a Gothic set as well there I'm being influenced you see I'm being influenced and they're putting thoughts in my head and now I can't take maximilan out of my head it is what it is it is what it is my friends Spanish late 15th century rules I do think the Spanish Portuguese and French armor doesn't take enough attention doesn't get enough attention as it should I should make a video about like Portuguese Spanish French English Italian German armor polish cck I should do it like focus on Europe don't care if they call me eurocentric I'm a European I'm proud of it focus on European armor make the video and then because in the in the background by the way I'm working with an African YouTuber and then focus on on African stuff absolutely but I'm not going to be ashamed of what I like like about my my past I'll do it I'll do it I will do it I'll do it wouldn't that be great like look a uh what's the word look at like Portuguese armor look look at what did what what was the most popular type of helmet used in Germany what about Italy you know how salads changed you know the Italian salads was more like rounded I like Italian salads a lot instead it had elongated tail in Germany like show out all the difference oh that would be a beautiful old school vanilla metadon video I'm I'm going for for it I don't care if it caps at 30,000 views and gets me $60 I'll do it I don't care about it I'll do it that would be great that would be great is this armor for riding or foot combat I think this is this is that's definitely uh for riding 100% but a lot of the time you do have like writing configurations that can be changed um usually when they have this very open um you know very open uh fold it's usually to accommodate the um you know the mounting uh and that kind of stuff ghost Prodigy thank you for the dollar $5 thoughts on the film Kingdom of Heaven I like that they showed the different factions of Christian Knights like the hospitalist and Titanic Titanic Oh Titanic factions maybe you mean tonic um yeah I watched it a long time ago there were some things that were nice but I hated their Shields absolutely hated the Shields and also the ocularia were this big like literally you don't even need Arrow you can throw you can throw a long sword you can throw a long sword through that love for Love Of Armor should be called poly Armory that's a good one my friend that is a good one Mal Metatron what music did you use when presenting a retro gaming collection it's retro wave I got it from epidemic sound you just you just go into epidemic sound and write retro wave and you'll find all of those music well one of those I don't remember the title I'm sorry but it is retro wave the the the third channel is entirely I've got like a I've got a folder with like 60 retro wave musics and so there's that yeah, 1400 to 1450 English armor is beautiful I agree very nice very nice been reading the book by Tobias capwell and I think it's it's wonderful this channel discriminates against Gothic armor hey it is what it is it is what it is I'm I'm racist towards Gothic um oh gosh sounds like a fantastic idea say symmetric asymmetric sure I mean that would be that would be a fun video to make I the the most recent video that I made on helmets it was a comparison between the Frog mouth and the omit that one didn't do very well but as I say I don't make these video I make these videos vanilla videos specifically for a core audience and uh the reason why can keep on doing them even though I literally lose money every time I post one it's because I'm posting so much that at the end of the day the other videos that are instead favored by the algorithm compensate for the loss of money and so I can still produce them and that's fine and patreon support of course um all of that makes it makes it still possible so uh Swiss guard of the Vatican what period are they based on I want to say 17th century probably so something like that no I don't have a favorite single historical movie Chris's milks World um not a favorite one it's difficult to think I mean I'm a good I I always like to rewatch The Old Ivan o because I always love jousting and stuff but it kind of depends I mean there have been some nice movies recently uh but who knows what do I think about Trump indictment I haven't got a clue mate I I don't know you need to ask an American uh streamer about that I don't know then I know nothing of it love of armor hilia that's not bad that's it's a good one that's a good one as well poly armor unite I'll be one of those let's see hi hope you're doing well Metatron says sa God or S God thank you so much that's nice let's see Pedro me and my mom watched Shogun together she agrees with us that they should speak Portuguese and Japanese in the show we would have loved it since we are from a Portugues speaking country yeah I agree I would have loved it I would have loved I know that for the majority of people it's easier if it's English so you don't have to read too many subtitles I suppose I get that so I understand the choice but for me if it was made just for me I would have been like yeah give me Portuguese I don't care I'll read all the subtitles although then again I do understand Portuguese it kind of depends though because they would have been from Portugal so Port Portugal Portuguese is actually harder for me to understand the Brazilian Portuguese believe it or not kind of depends on what area of Brazil but in general uh particularly if it's like Pista accent it's easier to understand the kioa but um yeah no I there were there would have been sections unless they're doing 16th century Portuguese in which case like wow like I don't care if I don't understand my respect for you for the show would have been but I don't think they would have done that because most of the Japanese they use it's kind of a mix between old school words like yeah they can say samur that sounds old school Japanese but then they will use everyday Japanese they're not I didn't see that they they W Used like the um saw marker at the end of Words which was very commonly used in in uh old school Japanese um yeah random person thank you for the donation ancestry suggest I have S in my past were titles given more freely in the 1600s in England I don't put much faith in it but it's fun to imagine did I'm not familiar specifically with 16 1600s or 16th century don't remember which one you said England specific specifically but yes some some titles were bought some titles were given uh and it changes period by period but I wouldn't be able to give you a specific uh situation you might need to look into your genealogy u a bit more to see if you actually do have it's possible though um absolutely do people recognize you like has anyone said hey I know you oh yeah it happens it blows my mind that it happens uh but it does happen it does happen actually a guy stopped me at the airport I should have taken a picture with him but yeah a guy stopped me at the airport he was like oh you're Metatron and and he hugged me was really cool nice guy very very nice and it does happen it does happen it happened in London it happened in uh uh in in London it was an English kid the guy at the airport was an African-American guy and then I was stopped by it's mostly males and it doesn't happen with women that much uh but it it does happen quite a bit yeah it's all good Matt wow don't don't be sorry it's fine no problem uh joking is fine it's all good we like a little a good a good comedy King to says do you think gilgames actually lived yes I believe so I think he did I think he's a real historical U character yes uh sub boy asks how many languages do you actually know that I can have a conversation with I want to say six but do imagine that this is a spectrum of levels of fluency so like you know the way I speak English I can switch to Japanese like this um not a problem I'll do it in a little bit U my Mandarin is like survival level I can hold a conversation but I'm not I I'm not what I want to be and then yeah my French is okay my Italian is amazing my Sicilian is spectacular you wouldn't believe how good I sound if if you don't mind me saying uh but yeah was there really a great flood says kidon O'Brien it is possible that that some kind of natural disaster happened and that's where we get not only the biblical idea but also mentions in extra biblical sources because a lot of of stuff that we read in the Bible is is it precedes the Bible and it's found in other civilizations and so we shouldn't just even even if you look at it from an atheistic perspective um just because it's connected to religion it doesn't mean that you have to dismiss this automatically you need to look into the possibility that yeah imagine that if something happened um like like a flood or like some kind of natural disaster and then from the perspective of ancient people it would be something that they would have absolutely connected with something Supernatural or the gods or God Etc so is it possible yes it would be interesting maybe I should make a video and like kind of look into it um but a lot of the stuff I think that we uh that we see like imagine uh well I can't think of an example now but if it comes I'll tell you Jimmy any chance of a video about suian gods and unaki linking with Yahweh sure in the Elohim of of the Bible there are absolutely some possible connections uh so that could be interesting maybe one of thean why not not sure when because I need to do Sodom and Gomorrah first because I got a lot to say about that one it is true yeah many there are I've looked into it there are even the idea of like the creation of of man uh in the concept of Adam and Eve uh that's found in extra biblical sources so it's possible that it's something that people at least believed collectively over a certain period of time um there is that sure yeah local floods we can say 100% something major like catastro ropic is what we really looking forward to uh connected to the biblical tale because if it's just a little local flood I don't know if we can say yeah that could be what inspired the biblical tale story but um like a major one like a civilization ending almost kind of massive at least in an area it doesn't have to be the entire planet but if it if it's like something that happened in the you know how for example and I will I have a dedicated video coming up soon but the idea of Sodom and Gomorrah even though we usually think of two cities it actually involves five cities and I'll talk about it the five cities of the valleys and there there are some connections to Acadian um uh stories and I will as I say I'll I'll go deeper into the actual video where I don't have to just speak out of my mind but I actually you know I've got a script that it's written and everything is calculated and I bring up all of the sources but there are possible connections and it's very very interesting when you when you try to look at where does some originates from something that we can always um yeah do that that would be a fantastic show love Norwegians me too love all Scandinavian people there was this guy was so cool Swedish Friend of of of a friend of mine we met in katania Sicily this guy was like a walking exactly how I would imagine a viking it was it was so cool very tall he had this like oh he looked looked great and it was really fun it's really fun mattw love you man thank you appreciate that esoterica channel is good content like that I love to check him out good now goodma absolutely uh let me let me just check one thing very quickly just want to make sure I'm not missing any any uh Super Chat yeah wtf1 thank you for the Super Chat appreciate the donation I sent you a story on your Facebook you don't have to do the video video just hearing these topics made me think of you of your video uh videos and the local are are tired of the emotional blackmail emotional blackmail so I figured I ever caught you live I'd ask well thank you but I haven't checked it out also because I usually my Facebook I'm very private in my Facebook I had to become private on my Facebook a few a few months about a year ago is when I completely shut down my Facebook um my personal Facebook because I had like almost 4,000 friends but there were people that were like taking screenshots of my personal uh discussions with my friends and they were trying to use it against me and you know how they did in a very cowardly way by the way because if I'm posting something on social media I know that it can be used but usually I betet what I post but if you take half of it and then add to it then you're being a scumbag and because people were doing that that they were pretending to be friends then I'm like you know what I erased everything and now it's only for close friends if you're talking about my metag on Facebook then I'll check it out the actual page um I'll absolutely check it out Timothy thank you for the $20 donation it's going towards a maximilan helmet I remember now because and and my TV and my new TV I remember when someone called you woke because of your long hair you mentioned your age and reference metal and metal culture it was hilarious in that case they didn't call me woke they called me transgender they asked me are you transitioning is that why you got your long hair I'm like M I was born in 19 1982 I'm a metal head I'm not transitioning to anything mate it's going it made me laugh though polyglot rule six languages is crazy yeah although then again I don't like using the word polyglot because it's been misused so much the people are like yeah I'm a polyglot I speak 17 languages and then they can't hold a convers do a stream do it during a stream then I believe it otherwise I don't believe it I automatically think they're a scammer they're a fraud unless they do it during a stream then I'll be like you know what you were right you are a real polyglot great also what is a polyglot four languages six languages how many do you need to be a polyglot and also what level do you need to have is it enough to uh to speak a few sentences to me know you need to be fluent but then again what do we mean by fluent is is what in Japanese I would call it like n Kaa so to speak everyday language is that enough for fluency what about SE Yogo so specialized technical terminology does that need to be included to be a polyglot to me no I think if you're fluent in everyday conversation then you can count the language but that's just me that's how I feel so like if you can switch and just switch you know you start a sentence in English just uh know and then you can just switch it then it's fine otherwise I don't believe it if I don't see it I don't believe it so like next time someone says oh yeah I speak I speak uh you learn Japanese I lived in Japan for four years I occasionally uh struggle with the correct pitch like I used to constantly Sayes and make it ha pattern and then I finally realized it was kadis and it was a second uh the um odaka pattern took me like I don't know how many years to figure that one out so I struggle with the odaka pattern for those who know who what that means for those who don't is when when a word starts low goes high in pitch and then the particle is attached low I think Yari the spear is one of these it's like yariga something like that definitely knows is Hana Han Hana yeah I believe so but I occasionally struggle with pitch it's not perfect but yeah it doesn't matter how fast the Japanese speaks I understand them are you are you saying that for the meme liquids back $5 have you heard of Faria faraji on YouTube he's a historical Music Channel and talks about misconception of Viking Age music as well as making Roman I have heard of him I didn't remember the name but once he mentioned what he talks about absolutely what your is how you said in Chinese I know it let's let's switch languages today let's switch it let's switch it that's what's fine since you speak Japanese I'm curious do you watch anime I do I do watch anime and it depends on the anime like I remember the anime velon is where I learned crazy vocabulary like um let me think there was some crazy stuff on evangelium because it's very scientific it depends on the character and it depends on the anime and it's kind of funny because when I used to teach Japanese sometimes my students were like hey I know how to say this and then they would say something and I'm like a ninja said that right and like how do you know because no one says it that way like anime has some crazy like if I wanted to say what are you doing it would be n n is kind of a standard way to say it in Japanese if you want to be a little more like Hedy but I guess okay but then Nish it's like so anime like no one actually uses it but it sounds so good that I actually started to using it on purpose with my Japanese friends like they would do something and I would go hey Nish got it and they were like why do you keep speaking like an anime it was funny though it was funny so anime is not the best way to learn Japanese but it depends on the anime though some anime is good some anime will teach you stuff that will make you sound uh arrogant to the Japanese so you also have to be kind of careful Timothy yeah yeah you were talking about the long uh sorry there was a little call in there okay liid back thank you for the donation have you heard of far oh yeah the far so yeah I did hear of them thank you I speak several languages but switching mid-sentence is something that only happens on accident I don't think I can do it on purpose it's actually really good to do that uh for practice I'll tell you why I used to practice that a lot K mon obrien anid I appreciate that thank you for telling me I'm wonderful thank you for that soash that's actually one pitch accent that it's easy almost all e adjectives so the pure adjectives in Japanese have this accent that they start low so like like like most of them have this thing that they go up and then they go down on the E and that is such a good rule to know because then you'll be able to read correctly most adjectives in Japanese that are pure adjectives U that's there are some I need to do more videos like that for my second Channel I think yeah that could be fun do you ever dream in another language yes sometimes I dream in multiple it happens like I'm dreaming and I'm speaking Japanese literally and then there is a Chinese person enters the dream and then I switch to Chinese and I try to be like and I go like that and then I turn to the Japanese guy it's like I am nuts and it's funny because my wife tells me that I speak in my dreams I speak in my dreams so she's like you were speaking something I don't know what it was I thought it was French at one point but then it kind of sounded like Chinese because now she's getting good at telling like because of course if I you know yeah French is easy to tell because of the that sound but um magnific that kind of sound but then again the like Mandarin she recognizes it as well because if I tend to use the rotic accent a lot the kind of Northern Chinese so I will say uh Sher to be like a new word instead of but I switch it I don't always do it kind of depends uh so yeah I do dream in in multiple languages it happens a lot cybook 100 thank you thank you for the donation thank you for all your hard work PlayStation behind is that PS1 or PlayStation original there is a difference looks like PS1 model uh oh the one at the top it's the original PlayStation one the big one the gray I've got a few of those and I got the PlayStation 2 is somewhere here cuz I like collecting the boxes I like the Hong Kong accent you you mean actual Cantonese or do you mean people from Hong Kong when they speak Mandarin accent because if you mean Cantonese it's a different language like I don't understand anything I can hold a conversation in Mandarin but I can't understand a word in in Cantonese in fact it's kind of fun because I've heard people pronounce Hong Kong in Cantonese it was like I don't know the tones though in cantones so I'm probably going to mispronounce it but it sounded kind of like it it was like Hong Gong or something like that I don't know the tones but in Mandarin it completely different if you say Hong Kong in Mandarin it's Shong xong that's how you pronounce it in Mandarin so it sounds nothing like it uh very very fun very very fun uh let's see cooking Italian thinking English absolutely I agree love that have you heard of the documentary hypothesis no not really what are your thoughts on it I don't have thoughts but it's is it a good one do you suggest it hypothesis yeah can you teach pitch accent in ancient Greek I can't but uh Lu can specifically Lucian pronunciation reconstructed an artic pronunciation um absolutely it's beautiful y let me see but yeah yeah switching languages is so fun I do it I do it for fun and because it's it's enjoyable it makes my day better particularly now that I can use chat GPT for it it's really fun and then I speak Italian to my wife because she's learning Italian this this household this house we speak it looks like an asylum I probably need professional help for that there must be some kind of something wrong with me I probably need therapy H yeah but thank you for all the donations guys you've been very generous today appreciate that lot of support for the channel yeah ly let's see let's see Spanish is another great language it's fun to look into as an Italian it's kind of easier to learn K mon Brian thank you for the $5 I love this channel your content is always incredible I appreciate that trying to do my best you know I'm trying to keep quality while increasing quantity that takes a lot of effort and I hope I don't let you down but uh you know that's what I've been trying to do uh thank you Pi for the donation I heard bread enlarged breasts wow is that the case I wonder hi from Madrid Spain I just came the last the least I expect from Metatron is to be a huge Total War fan absolutely I used to play the original Rome Total War like all the way up to like 5: in the morning with my friend over Lan it was a LAN party it was fantastic uh I love Madrid by the way it's my favorite accent within the uh Spanish language uh it's really good how would you say like welcome would I say benen benoo I don't know I'm just guessing let me know um hey Metatron fet Dragon thank you for the donation Metatron have thought about making a video on Bronze Age civilization such as the sea people Hittites or canites I do have a planned series for patreon where we we have like something like 17 civilization we did two so far because I'm slow um but then basically every five one gets posted on the channel on the main uh which is I won't lie it's also way for marketing to be like hey look there is this good stuff uh on patreon come and join uh I'm not going to pretend that that's not part of the marketing strategy and PR uh but then again you know it's um it might be we're definitely doing the Canon night the hit ties see people will have to see um because I also asked I let my patreon choose um we've got we have done itaskin we have done with a specific episode on the um secret the atrasan and the SEC secret of Steel which was released uh to the public on this channel so if you look for a trasan secret of Steel I think it's called it you can check it out but it's originally a patreon post lost Library thank you for the $5 I started the book Legion versus fallings seems good have you heard of it no any favorites of Greek Roman or Persian Warfare um gosh there is so much uh one of my favorites is Roman military dress fantastic book tells you a lot of stuff about the tunic and the colors and how they produce the colors it's really good uh but I haven't read that one unfortunately I have to game more me too I'm gaming tonight I'm telling you right now and the a friend of mine is coming to mount the TV and then usually we have a a few a few matches on Mortal Kombat uh with a cabinet so uh yeah well yeah it's your daily bread but you're another one of those Zed fake culture War grifters there is no culture War when you gift money to the culture rot of yourself it's over Furious you're an idiot just going to tell you right away I'm not a grifter and those who say I'm MC grifa are just haters that do not have the ability to bring up a good counterargument for the historical stuff I mean my team we are different politically we think different things and yet we look at what the evidence suggests that's what we do people that call me grifa are idiots unless people like present good evidence that's how it is right on metaton yeah I'm going to tell you that I don't care who I offend he came here to insult me I'm going to insult back with class because there is that em Obi thank you for the $5 have you seen Shaka Amos and hop jesus takes on black people being the original inhabitants of Egypt well well yeah I mean I've got a whole series I've got a whole series I do believe that definitely the the um and there was a a significant amount of of black people in ancient Egypt and that those numbers vary depending on which area so Upper Egypt had more black people than Lower Egypt that's quite evident uh but creators like Mr imotep that say stuff like 100% of all Egyptians were black are out of their mind and I will say to they clip it clip it this is staying up it's as listed video because all my uh stream streams are unlisted because that's what the system forces me to do uh but I will not retract nor apologize for what I just said um I'm not one of those people that first speak and then oh sorry I'm I'm afraid of being cancelled try it cancel me it's like uh they tried it they failed and they'll continue to fail because I've got your support not because I'm some cool guy I'm confident like this because I saw what you know once did when something happened and people tried to shut me down and I believe now that that did happen I know people are like oh now you're thinking this conspiracy well I talked to Google I talked to my contact at Google so yeah there is that and uh I can't prove it but I do know that people do want me uh to shut down and I know I can count on you yeah you are the source of my strength thank you me V you've been a member for 10 months appreciate that saludos Metatron please take a look at the Channel History scavenger history scavenger and talk more about Chinese weapons I'd love to do that would love more input on this subject i' appreciate your suggestion absolutely check out the channel and and I know you I've seen your picture around in the comments more Christian content please I do have uh more like biblical um stuff coming out soon you know my sort of linguistic approach to biblical translation it's coming out soon I'm going to post post a video on Sodom and gomorah and yeah so there is that new prototype Mr imot yeah you know what I tried to be polite and he responded with more spamming of nonsense about me and he called me racist that's what I draw the line that's what I draw the line You can disagree with me I'll respect you even if you believe the complete opposite of me but the moment you you dare to call me a racist that's where as far as I'm concerned we are at War that's why I actually appreciate the people like the king's monologue instead because he made a response to my latest one and he was fair finally and and that's why I'm like man we disagree on a lot of things but at least I respect Integrity so as far as I'm concerned I know that some of you don't like the king's monologue I have no problems against him and as far as I'm concern I don't have any problems with um qu M anymore either because at least they're not calling me a racist but someone who calls me a racist no man you lost my respect there that's how it is I play nice but I have a limit uh let's see hate is a GNA hate I agree I mean at the end of the day that guy the other day called me meta woke right the guy they because again I get I get haters from the extreme left and I get haters from the extreme right that's how you know I'm doing it right that's how you know I'm I'm being fair because I get hate from both sides the the far right guy who called me a woke he just made me how much money let me see how many views did that g so this is what I'm you know you should you know you should you shouldn't call me a grifter and talking to my haters you should call me you should call me a um an alchemist I'm not a grifter I'm an alchemist because medieval Alchemist were trying to change lead into gold I change into gold so I'm even I'm top tier compared to Medieval Alchemist there you should imagine me with my little laboratory and the little potions and I'm over there concocting that's what I'm doing and all like all that stuff and people call me you are woke okay 200,000 views thank you for the money mate that's it that's how it is so uh yeah please keep insulting me so like that it's I'll buy a house with it uh let's see Maha plus Metatron mutron I like Maha he's very moderate very fair he doesn't take from any side he's good he like he he'll call out anything on both sides I appreciate Mahar he's a he's a good content creator as I'm concerned uh let's see yeah and also some people call me oh you are you're sitting on the fence no that's different it's very different when I have to Stand My Ground for stuff I do it I do it but what I don't do is the tribalistic aspect that then kind of because I know how propaganda works not because I'm smart or anything but because because I read I read and I know that there are people in this comment section that are a lot more knowledgeable than me so you know exactly what I'm I'm talking about the more you read about how the Aaron of society the people with power use uh propaganda to control uh the more you see it happen and unfolding in that day and age it is what it is we know it exists and it's really difficult to Shield yourself some you know because propaganda works on you even when you know it is propaganda that is what is mind-blowing about it Neo prototype meta woke I know the guy called me meta woke meta woke and another one was said recently you're pandering through the woke yeah okay great werr vatronol the alchem are you far right or far left Metatron I'm I'm The Alchemist I'm The Alchemist that's how I'm going to respond to anyone who calls me one guy on Twitter called me a leftwing troll and then another guy called me an alt-right guy to both I respond I'm an alchemist I'm The Alchemist baby I'm The Alchemist oh is this lying thank you for the $5 calling someone a grifter is just a disingenuous insult to discredit someone without any constructive criticism love your videos by the way you are so spot on so spot on absolutely I mean you can take them on I don't need the I don't need the camera you've just destroyed them I don't even need it I don't even need it because you know sometimes I over complicate things my wife tells me that all the time I'm like he goes and I need to research and all do the all collaborate connections and look at what the freaking ancient Romans said in Latin but in the best and then you arrive just just post post a comment and Destroy them I well yeah I mean I guess that works too that works to my friend I'm The Alchemist genu imot was talking nonsense about Japanese originally black yeah to that guy everyone is black I suppose so it is what it is he you should be free you know I don't want I wouldn't want to cancel him he should be free to say whatever he wants that's what he believes that's fine but if someone disagrees and instead of presenting honest uh counter arguments you call me a racist I'm like no no also did you see that guy's Facebook it's all anti-european stuff if I wrote not that I would want to but if I wrote 1% of what he says against Europe and I said it against Africa I would out of this I wouldn't do it CU I love African history but that guy is clearly anti-european so anything he says I don't care German S90 have you thought about doing a video on calish and old argentinia dialect that is a mixture of Italian and Spanish greetings from Argentina that is fantastic is it true that in Argentinian Spanish instead of saying like in in formal situations you say sesa for beer but in informal you say Birra because we say Birra in Italian I think Argentinian is the easiest one to understand I'll tell you that HEI thank you for the donation I don't get why some black Americans keep saying these their ancestors are from Egypt when most of them came from West Africa I don't think it's I honestly think it's a minute minority and I really believe because I see them in the comments the amount of African-Americans that write in my comments hey I'm an African-American school teacher I'm a I'm a historian thank you for your content appreciate your work I don't even think it's it's it's most most African-Americans are not like that mate it's just that you have these occasional content creators that post these videos and they make it seem you know and that's also what the culture war will do it will paint people as if you're white you're racist how many Tik tokers say that nonsense and then you'll have like oh black people want this black no black people don't black people don't are not like that it's just these Fringe small little contingents of people that take it too far there's nothing wrong in in in wanting to know more about your ancestry nothing wrong with that that's why as I was saying I respect someone like the king's monologue who just wants to look more into African history I'm cool with that you do whatever you want as I say I don't want to repeat myself uh but that's how it is I'm The Alchemist after all man that's going to become a thing isn't it isn't it in Spain we also call well in Spain I think you pronounce it Sera or Birra that's cool I didn't know that I thought it was just a thing about Argentinian Spanish that's cool to know yeah we just say be uh but it's cool because cesa it does like as as a as a Latin romance language speaker it does give me the idea of something being served I don't know if that's the etimology of the word but uh but yeah great beer have a beer but never drink and drive guys don't drink and drive let's see am I British I'm not British I'm Italian but yeah I'm drinking a be and listening well Jeremy is having a good time I'm never going to drink while I stream because I think that I don't even know how some streamers do it I thought it was against policy on YouTube it's like there is policy for example like if I show a little bit of a freaking movie I get copyright claimed but then another Channel shows like an entire freaking half of a movie and they think how are they making money I don't know so I see I see people drinking while theyve I don't know it is what it is yeah British someone is removing the tea yeah who drinks a beer through a straw yeah not me uh John B meta do you remember your beef with that Roman historian guy gosh who was it Roman historian I remember the Tik tocker the insane Tik tocker who said that Rome didn't exist I remember that one and then she tried that was so funny oh her failure was so beautiful when she's like oh this guy is making response videos to me and by the way my response videos got like got like one 1.8 million views 2 million views whatever and she was pissed about that so she didn't watch them but then she had to try and attack my integrity and tried to because that's what they do right they need to try and take your your livelihood they need to try and do that so she was like oh he's clearly he likes Japanese and he's Italian clearly a fascist and then and I'm like and I was like oh yeah yeah very fascist like the fact that my grandfather was a partisan and fought the Nazis and they took him to an to an extermination camp so what you say I'm against Nazism from the comfort of your keyboard my grandfather fought them in the in Northern Italy when it was dangerous and they took into the concentration camp but yeah I'm Italian and I like Japanese samai I must be a fascist great yeah you been very brave and stunning regardless I'm getting a little um it must be the the energy drink anyways and then she was saying he tried to do so many uh crowdfunding and he failed all of them and literally in the picture behind her it was beautiful you could see crowdfunded armor 3,400 something like that out of 3,000 you know that's called a successful crowdfunding how is a crowdfunding that and by the way thank you for that I really appreciate I don't take it for granted I know it's hard-earned money but I'm just asking how is that a failure how is it a failure if I actually it's so St stupid goodness gracious is she still is she still making videos I think she had to shut down her account at one point cuz she was for some reasons I don't know and then she like opened another one but is she still saying that Rome didn't exist I really liked it when she said that the Tron column was clearly a lighthouse traan a lighthouse in the middle of Rome do you know how far away it is cuz I walked to the freaking traon column by the way in Rome every time I go there with my wife we go there do you know how how far away the clear the closest seat is from the freaking Tron column which is literally 2 minutes walk from the Coliseum does she know that no because she never set a foot in my country and yet and yet YouTube follows prohibition laws you had it here boys yeah that's why I I thought you couldn't drink isn't it like I don't know maybe I'm just making that up I don't know no idea do you put fair use mumbo jumbo in your description not really but I've been redoing my description a little bit because I haven't been really good with descriptions and I decided I'm I'm I'm actually I've been rewriting all of my description boxes because I want them I want them to be like nice and well organized I know that most people don't click them but that's how I am I I don't have a lot of time to do it but I'm doing it little by little um Captain lamp thank you for the $5 now that you live in America has it sparked any interest in American history very much so I've always been interested in American history particularly like Civil War and um like North versus South I like that sort of reenactment too I'm very interested absolutely and um it's a little bit outside of my academic scope I suppose but it would be it's something that I'm very interested in kidon alcohol is fine as long as you're not fooling out of the chair and slurring your words yeah and and at the end of the day I mean adults can do what they want as long as it doesn't involve other people which is why I say and I keep saying don't drink and drive cuz I have no respect for that but if you're in your home and you want to drink drink you know what but I do say particularly to young people uh it doesn't make you cool to drink too much don't think that you have to do it because there is a group of friend and that's the same when it comes to drugs uh I've never done drugs but often times there are kids that are in groups and I think that what's Difficult about it is that they think they need to do it because their friends are pushing it if your friends is pushing drugs is not a friend okay if that that's important to keep in mind make sure at a young age to understand to distinguish between a real friend and someone who's just uh it just happens to be there when in your group you know a friend is never going to push that even if they do it a friend is never going to push it cyborg 100 thank you for the donation Metatron lost brother of Edward and alons El uh I I don't know what that is but I appreciate the two pounds did I say dollar pound sterling I'll say the entire currency let's do that uh did are working anarchic country ever exist I don't think Anarchy can ever exist function as a system real pure Anarchy I don't believe in it because unfortunately as a as a species you and I can decide yes we need to respect each other we don't need law enforcement to do that and then there will be a third person that will take advantage of that and then it will become a situation of the stronger Will Will Survive and the survival of the fittest and that kind of situation and at the end of the day I honestly don't think in theory but in practice I don't believe in it I don't believe in Anarchy that doesn't mean that we need to go to a fullon auto autocratic totalitarianism system you know there there there are inet there are in between but uh but that's what I think do you like the berserk manga I remember I only tried to watch it when I was like a teenager and back in the day I didn't like it as much I don't think it's because of the violence because again I was watching Ken Shiro honoken and that's pretty violent uh I don't know I just never never really resonated with me and besides at that time I was very much into either something with Japanese Samurai or Evangelion I was really like when I was 15 I was in love with the Evangelion girls and that's all I wanted to that's all I wanted to I just wanted to watch the I don't wanted to watch the girls and watch the robots when I was 15 it was good good times you know when you don't have problems then you then you grow up and at least for me you know I understand that are kids that do have problems I only had some um I had a beautiful beautiful upbringing upbringing beautiful childhood my parents were always great my mom um late Mom of course she was always a wonderful wonderful uh parent she was wonderful and uh but I the only thing I struggled with was my health uh because I did make a video about this very very long time ago uh between the age of 13 to the age of 17 I was very sick all the time and I needed three surgeries um but apart from that I have to say that I had a very nice um childhood is the teenage years were a little harsh because of that but apart from that yeah and at the time I was very much into evangelium because it was a way I think to get out of my everyday uh situ Health situation and kind of dream of the robots and the stuff and and really got me into Japanese uh see and then I was practicing karate at the time I really liked doing that um so yeah was good stuff good stuff yeah yeah yeah I loved Evangelion as a series I still have all the freaking post and and manga and games love it let's see hi meton love your content today we're talking about political philosophy do you have an opinion about theocracy I just overheard you your take on anak now yeah I mean at the end of the day isn't not not modern day Vatican but medieval Vatican was a theocracy and um you know that didn't turn out very well even from a as a Christian I can say that so with the right people but often times power is a is a terrible corruptor and extremely difficult I mean and when you think about it and and have to excuse me if I'm going to take like maybe three minutes to kind of look at it from a Christian perspective and then I'll get back to academic neutrality but even from a Christian perspective uh when you look at someone like who's supposed to be a leader of the Christian Church whether it be a pope whether it be whoever is whatever religion and you think how could a pope I mean we know the pop some a lot of popes were terrible but how why would a pope allow himself to be corrupted if you look at it from a secular point of view well yeah it's just a king with with more power from a religious point of view um the way I look at it from a Christian perspective is the following um wasn't Jude as an apostle that's all you need to know so uh yeah theocracy I don't know yeah let's see I think yeah Nathan thank you for the donation met isn't a Full Metal Alchemist fan let's introduce him to the to it Mah Full Metal Alchemist yeah no I watched it a little bit just a little bit because I had a student who was very much into it and she kept talking about it every single time we would have a free conversation CU you know during my uh during my times as a high school teacher I would have lad conversation where I choose the topic and I would have free conversation where I let the students talk about whatever they wanted in class because at the end of the day whether it be Japanese whether it be Mandarin whether it be English or Italian as long as you talk I don't care about what you talk about that's how I I address it that's why sometimes we even talked about freaking Call of Duty during during a during a um you know that hour in high school went very fast for my students I'm telling you that so I remember she was always talking about Full Metal Alchemist she even cosplayed it and uh yeah I'm I'm I'm familiar a little bit but yeah cyborg thank you for the donation my last ref was referring to Full Metal Alchemist so there you go yeah so I I'm not familiar with it that much but I know it exists and I know what the blonde guy with the with the arm half arm metal arm isn't it that one I don't know if I'm saying something wrong why doesn't Italy just absorb the Vatican cuz they're too r mate my friend they're too rich yeah so yeah hey Metatron horseback Cherokees versus jisan or gisan Mongolians in battle who wins my Mongolians 10 time nine times 10 and the reason is because in general the effectiveness of a type of military structure has to do with how much resistance they had to encounter this is which is one of the reasons why I think European military before right now the most powerful military on on the planet is American Military but you know if you look at the medieval period if you look at ancient Rome classical it's all Europe right Europe had the most advanced Weaponry armor why I think it because we constantly fought against each other and so when anything has a resistance uh it it it improves and that's why the Mongols were also incredible uh because they literally their empire was larger than the Roman Empire and I mean by like really massive so that's why I'm saying like churro yeah they fought against each other but I think the more fragmented an area a geographic area is the more you have uh small King and condensation of power the more competition you have the more uh you know the the race of arms and armaments increases it is it is what it is it literally is a survival of the fittest from an historical military perspective hey ji jeli he's a or she is a guardian she he I don't know Pi thank you for the donation you p p p you ever think about doing a video Morro in like for the armor how they could use that for war I'd love to see your expertise in it don't I have one I have a video really old one where I compare marro in Oblivion and Skyrim it wasn't specifically about armo though so that'd be nice kind of old school maybe on the third Channel we'll see think about it lost library book thank you for the donation you've been very generous today I'm recognizing that how is the Roman Empire viewed in modern Italy do people identify as descendant of Roman civilization absolutely every Italian does is idealization of Roman civilization associated with with fascism not really because at the end of the day I know the fascists thought that they were kind of copying a modeling themselves after the Romans but then again even the fascist uh you know raising of the right arm is not even ha it's not even real that's not a thing the Roman emperor in statues does this a bit like when you do hello that's what he did the straight arm is not a thing but yeah no we don't I don't think think there is much connection between the fasc fascist regime and actual Imperial Rome uh I know they did try to to do to make that connection in the in the' 40s but I think it kind of died out when melini died was killed executed whatever shot hung but yeah hello chiao hey chiao love your videos I was wondering did Roman men ever had long hair and was it permissible most of the movies and art depiction usually no maybe in the early Kingdom when we don't have a lot of iconography for it maybe but already in the Republican Imperial Rome the um civilized look for a man would be to have short hair and for a woman would have would be to have elaborate hair so uh yeah long the beard yeah Romans did have a beard particularly there was a lot of connection with Greece because in Greece a long long beard was was considered a sign of a philosopher and a wise man in Rome some people like even Emperors had a beard generals sometimes had a beard and some soldiers sometimes they were clean shaven at other times they did grow a beer a beard but when it comes to long hair in the military absolutely not um and in ancient Rome usually it was a shorter hair not always super short but usually keeping your hair um like my hair would be considered kind of barbaric from a Roman perspective um and unless they would see me as some kind of Mystic or a philosopher in which case that could be seen as a different perspective like oh he's a philosopher type of thing a bit like today I mean if you think about it if I told you I'm a metal head You' be like oh that that's why he's got long hair it's the same thing there were some areas in ancient Rome some very specific um kind of careers if you will that would kind of be associated in the medieval period though quite a lot of nobility had long hair so why once we enter the medieval period rather than being a barbarian I would be like oh he looks like a noble he looks like a noble uh that's what would be like carolingian kings they all had long hair and it was a mark of their nobility so as you see kind of it very very much depends and in a lot of the times a medieval Knight would have a fringe would be more common like I would have long hair maybe to my shoulders and I would normally have a fringe not all the time but usually unless it's a Norman then you know the short hair to the side shaved that would be kind of a bowl yeah pretty cool hairstyle if you ask me I like it yeah she it's pronounced jelly hey jelly thank you for the correction jelly good to have you here love your little image of the the little uh anime is it little chibi can you do more videos where you actually test weapons I I did very little um weapon tests don't really do very well for this channel but we'll see I remember once I tried to destroy a freaking brigand Dean still there on the channel but yeah greetings meton do you like the longest day in changan or three kingdoms 2010 Red Cliff I haven't watched any of those the only one I'm familiar with is the long day Chan but um I don't remember watching it though what made the Norman such successful conquerors asks Captain lamb thank you for the $5 donations it's because the the closer you are to a professional Army the more successful you are at the end of the day the Normans have the money I have a dedicated video to the um oh gosh what is it called I have a a video dedicated to the difference between for example the Norse and the Vikings you check it out uh I go very like the ethnogenesis of the Normans that's what it's called I think it's a good video of mine if I can say that myself I don't think that of all my videos um that one I think is pretty good anyways when there is Effectiveness there is professionalism and there is money involved with it uh a little bit of luck as well and then um you know yeah so uh very very focused on Cavalry absolutely as we know but let's see my favorite Gladiator class MMO I think the big guys big guys M the big guys I think if I was an ancient Roman and I was going to a like I would be like oh M that would be me I also like um gosh what are they called secutor are pretty good the ones with the with the with a helmet with the like this seor is pretty good maybe I like sakuto more than Moro actually now you confuse me I don't know maybe I'm going to say sakuto second let's do that ever tried Europa universales oh gosh do I have that game probably not I think I watched videos of that game I was trying to see if it's something I could be interested in I don't think I actually played it lately I've just been playing Heroes of Might and Magic 3 I'll just be honest with you when I like something I stick to it you know I like it I don't change it just stick with it forever it's how I organize my marriage as well long hair gang thank you zero Zen Zero Ren here we are long hair gang you and I have very long hair Bravo thank you John Bon long hair represent I suppose I'm off thanks man absolutely mattw thank you for coming and thank you for all your donations I appreciate that yeah saludos Metatron thank you FP I'm from the longish gang sounds good mate at the end of the day long it really depends on perspective really because I mean someone with like middle length hair has got long hair if you compare it to a skin head uh so yeah plus isn't it funny that when a guy has hair to his chin is considered long hair but if a woman has has hair to her chin it's shter isn't that strange I mean that difference is also found in the Middle Ages though usually when you have like both men and women had in the noble class tended to have long hair but generally speaking women had longer hair than men so you'll see women with like hair down to their waist whereas a man will have hair to his shoulders it's typical in art not always the case but it's very typical I think one of the reasons why nobility has long hair is in the medieval period is because it's it you can show that you don't need you can you can have long hair and take care of it whereas like if you are if you're a farmer and you need to work the land and you sweat a lot you know you don't want to have the long hair it wouldn't probably look good because you wouldn't have time to take care of it and keep it clean but if you're if you're a noble man and everyone does everything for you um and then all you need to do with the long hair is put it up when you need to fight in a helmet and that's it really then you can show it off to show how you know I think that's where it comes from uh it shows the fact that you can you you literally it's not a problem for you uh I think that's what what it comes from the longest sh R let go let's see more hair more metal sounds good Metatron we would love to see another collaboration look any plans we did one recently on the video uh ancient Roman mythology if you want to look it up ancient Roman mythology The Cult of Vesta it's my latest collaboration with laneri and it went really well I think I mean it didn't because he didn't get any views but it's it's a beautiful video and I think he really carried it he's great he's he's a great linguist uh I respect him very much metaltron that's me my new band million Subs but no live views it depends on the day like well and to be honest I mean I'm happy with 4500 people already uh the other day I had 1,350 watching it depends on the day it really depends on the day there are days where when I have more people during the live and days where people don't get the notification it is what it is it's okay it's all good I can read more comments that way yeah I really like look is great yeah vest of Virgin and the prophecies and all that absolutely when will you do a host riding video I should really do that one maybe once I have my leg harness I could put on full plate and ride a horse and make a video that'd be great you might get more viewers on the weekends absolutely rapael last time I did it on a on a on a Sunday and there were more people uh today I still wanted to do it because I like having you know the occasional stream and it's good practice for me as well because I can sort of uh get used to the idea because I want to start streaming on a uh weekly basis but probably I'll do that like for example every Sunday 3 p.m. appointment with a Metatron I think it' be great and we could make it into a thing because once I decide that it's weekly and it's always at the same time then I can mention it on the major videos and then most people will know and I think that that will make it more effective in terms of numbers as well cybor thank you for the the 5bs living in Colchester with the Gladiators fight in a hippodrome as well if they didn't have a Coliseum because they found a hippodrome in Colchester I I don't know I've never read of Gladiators fighting in a h Hippodrome to be honest I know that they did races of course but I don't know if they would do gladi gladiatorial fights in one but if you have a h Hippodrome wouldn't you also have at least a small even if you don't have it anymore interesting question though I like to ask the Professor the professor is my my best researcher by the way we call him the professor uh he knows this kind of details so I'll ask him thank you was a good good good idea lost library book thank you for the donation are you going to return to Shogun now it's done yes I preparing episode 2 I very much apologize that it took me so long but I I did promise that I would make it so I will make episode two um and then we'll see if we could continue uh episode 3 I'll try to kind of be a little quicker and my plan is tomorrow uh I'll post again on the channel uh and then I'll use the rest of the afternoon to watch the episode and write down my notes and take my screenshots that's how I prepare these videos and then I'll put it together and probably because right now I'm posting so much I'm going to have my editor edited for me uh well she does a rough edit and then I change it a little bit add the the Ki maybe swap things around um cut it a little more so I usually do do that um gosh I use my hands a lot but uh I think if I do that it might get out quicker this time so uh how long have you been collecting retro conso asks Jeffrey thank you for the donation since I was like 13 I just never stopped I just started doing it more in the last three years simply because I had a little extra money and also because a lot of this stuff because I use it on my third channel uh I could write it off taxes so that makes it a lot easier to collect it so I don't have to necess because I use it on videos I make content with it I'm slow with the content but as long as I do make the content and I film it and I use it to show things then I can write it off taxes that's a great thing about America by the way Long Live America for that what is the cooler ancient Chinese armor or Japanese for Chinese I would say Ming era so like 15th 16th century brigandines are my favorite and when it comes to Japanese is yeah probably TS 16th century tors gusoku the ones with low profile similar to the one I have are my favorite the plate ones either the solid plate or the the one with bands uh so Nido uh what is it called again Nido moku myid gusoku nid moku goodness gracious I'm forgetting it elto thank you for your donation very much appreciated I love the little blue color that comes with it isn't it cool they Super Chat that they have a different color depending on what you donate I I like that idea it was funny because I I did a Super Chat the other day during a streaming and I actually chose a different amount I decided to donate a little more because I liked the color more I don't know that's just me do you read Greek I I don't like I can read it but it needs to be trans lated into uh our letters but that's why I usually work with two Experts of ancient Greek including laneri uh because of course their ability uh is much higher than mine when it comes to that Turell lost library book metaton good to hear it's become one of my alltime favorites good to hear good to hear Hey Metatron says Johnny app pleased uh long viewer from Germany absolutely like your content as a history student and you're committed to offend both political extremes absolutely absolutely would it be be fun if I start offending centrists and I start offending moderates and I start offending it would be like wow up to what take can I where can I take it jelly thank you for the donations appreciate that funnily enough I wasn't a fan of history as a school subject when I was younger but here I'm learning about ancient civilizations and armas it's great I love the way you articulate your points thank you so much very much appreciate thank you for your generosity and funny enough neither was I at school like I mean you know when I was like 12 13 yeah I like I liked like nights and Samurai because of video games but when it was history hour I hated it because the teacher you could tell she didn't want to be there which is why uh the few times that I did because usually I was teaching languages but occasionally they allowed me to teach a little history too in high school and when that happened I did it with as much passion as I could because I was like if this if they did it with passion I put probably would have well I think I would I would have still chosen languages as a subject but I think I would have I would have engaged with it more so I absolutely understand often times it's not your fault it's not the fault of the students it's the fault of the teachers because you can tell they don't like it and to me more than I want to say as much as the paper like to be a teacher you need to have a University degree blah blah blah great you also need to have passion for your subject to me that should be an equal requirement but that's just me Terry thank you for the donation random selfie question are you aware of the percentage of your viewership that is African hea European history very Niche here in South Africa I know I have I don't know the exact percentage unfortunately but I do know that I have a significant amount of people um dead watch from Africa but not in my top five my top one is is America but then again in America you also have African-Americans so it's difficult because it's not like YouTube tells you I my top one is is America then I have austral Australia and Germany that they switch then I have Italy and no sorry then I have England and then I have Italy and then the rest in Africa Africa gosh I don't know I'll have to see in the analytics I'll look it up but thank you Terry for the question canamy wolf thank you for the $10 your video of the shroud of terrain is outstanding thank you so much it took me a month to make Mom just passed away what helps you with the grief or your mom just passed away I'm very sorry to hear in my op I don't know I mean you should probably talk to to a therapist who have actual professional uh suggestions but what's been help helping me is that I try to distract myself not think about it and and put myself into work and surround myself with stuff that I like and I play video games so I don't think about it too much that's what I do now not everyone is going to say that's good because you're like no you need to face it okay but I need my time so the way it's working for me is that I noticed that I was taking too much time to focus on it and it was making me feel like the grief was heavy and you know exactly what I'm talking about so I decided that you know what I'm just going to I'm just going to play my games I'm going to work hard I'm going to do what I like so that I don't think about it too much you can think about it a little bit that's normal but if you see that you're spending like that's all you think about I would say find ways to distract yourself and surround yourself with things that you love and that you enjoy doing and that take your full Focus um yeah and that's um that's that's what I would say that's what's working with me kamami wolf thank you for the $10 but then again yeah that's that's the that's the so thank you for the donation and also uh my condolences for your loss and also one thing I'd like to say to anyone like that you want to share something like this feel free to do it I'll never shame you or tell you oh don't traa dump and stuff like that I'm not that kind of person so you're free to say whatever you want in this stream and there are very very few minute things even in my comments people accuse me oh you removed my comment because you cancel culture I'm like no precisely because I'm against cancel culture and a pro freedom of speech but the real Pro freedom of speech not people that use it as an excuse but I'm saying like the reality in my channel there are very little few things that I would actually remove um because it's still my channel this is like it's my channel so of course I can choose what things but very few you could you know share your opinions as long as you don't you're not literally like insulting and hating as long as you don't do that that's why like whenever I hear hate laws hate speech I'm like be careful where you put the line be careful where you put the line with that uh so do do I support people that spew hate no but I want to have the ability to kind of attack back uh and I will I will condemn hate and hatred I get it all the time I get it all all the time I get hated hatred all the time but it's very difficult when you start into discussing law then it's something you got to sit down and think before you pass any law that can restrict significantly freedom of speech no I'm not trying I know that people are like oh you're right wing listen I there are areas that I agree with the left and areas that I agree with the right one of the areas where I agree with the right usually it's the idea of freedom of speech I'll say it I'm not ashamed of it I believe in freedom of speech as I say that are areas like I come from a country where there is for example uh the idea of um what is it called like national uh free healthc care so I know it's a left-wing position I like it for my country I have no idea if it would work in America because I don't talk about things that I don't understand I don't understand the American system but if if a left Winger sits down with me and they're like I think every should have at least a basic dignity to be able to to uh walk into a hospital and have at least a certain degree of care I'll say I agree so on that point of view I'm more left leaning but when it comes to freedom of speech I'm right leaning and it is what it is and you know I respect people ability to disagree with me which is the whole point of that and I do understand that there are some Fringe crazy people that are like oh it's my freedom of speech and then they specifically use it to to be horrible and to be what I do to those people is I call them you're an like I'll say it you're an but making it illegal can be dangerous at least that's my opinion I'm always open to hear counterarguments to that which is the whole point of a civilized society let's sit down and let's discuss about how we think things are different and I'm more than happy to learn from people that think differently than me um that's why I'll never like cut you off just because you tell me in the comments I'm this Wing I'm that wing great I 72 wings and the Metatron that was that was corny but it was good go give me that it was good uh thank you my friend and teacher thank you canani wolf for the donation I appreciate that and also the donation from Captain lamp thank you very much I actually found your channel many years ago after my girlfriend of many years suddenly passed away oh no your channel was actually helped me get through it I'm very happy for that that must have been awful so you must be very strong you managed to go through that uh you have my respect very sorry that that happened to you my friend good stream tonight talking about a lot of thing because I'm an alchemist cadmon absolutely absolutely so yeah you should see you should see my because there is a there is a channel once that accuse me of being like Oh you dare to watch these three YouTubers that I disagree with ah you're you should watch my like one day I'm going to publish it like I'm going to publish like like I have nothing to hide one day I'm going to publish look these are the YouTubers I watch you'll be you'll be like everyone I watch literally everyone from everywhere you know try to get different facts different ideas keep my mind elastic you know you got to do that otherwise it becomes an echo chamber I'm the literal opposite of the EO chamber doesn't matter what people say but yeah Hyperion I appreciate you and how open you are but ultimately respect facts and logic me too respect facts and logic you know if I if I think something very strongly and I'm like no that's how it is that's my position and then someone arrives and they're like nope here's the counter evidence I review the evidence like damn he's right I was wrong all along I'll say it I have said it I have a video where I debunk myself it's there it's on the channel I have it you live in Italy at the moment vson no I live in the United in the US OFA I live in America that's where I live that's where I pay my taxes the US so yeah met be can you be more quiet I got told that your hardcore metal screen streaming it's too much to take I'll try met do you watch penguin Z absolutely almost every upload I'm a dedicated fan also because I like his hair but apart from that yeah penguin is good I know some people are like yeah it's trash cont I still like him plus the guy consistently did um charity and and gave out for a for many years he was just giving everything he was making to charity everything and then at one point he changed that I don't know how much charity does now but I mean he is extremely successful I respect that and he has given so much uh to people in need yeah usually his his takes a fair only a couple of times my wife and I were watching him and were like no Charlie no Charlie that's a bad take but differently from people are like ah unsubscribe because you disagree with me with one thing no we like Charlie he's great and I want to say 90% of times the people that he like when he attacks I love his series on like the dating stuff when there are the crazy people that go into dates and say this craziest cringiest stuff he's so good at that I don't know how he does it but from an entertainment standpoint okay so his thumbnails are horrible his thumbnails suck okay and uh and it doesn't matter because he gets like he gets the views that I get on a month he gets it on a video so it doesn't matter they work his thumbnails suck and his video the editing is extremely basic which means that I got to respect that the guy's ability to entertain is what is carrying his entire channel so for me he's like top tier I like Charlie uh Kanani wolf $10 thank you yeah that's the one on the shadow tour in just making sure I don't miss out on any uh super chat but yeah but most of the times it's it's fun particularly like you know those people that are now like uh going around pretending to attack you with a knife a fake knife to get a reaction from you that is disgusting like what the heck how what is that is that an influencer is that a what is it or like when they go and bother elderly people to get yeah of course you do it with an elderly people do it with a do it with the rock do it with the rock go bother the rock then we'll talk then we'll talk is like this all like uh pranks I don't respect prankers not like if it's if it's a channel and they're like hey metaton I want to want to collaborate with you okay great what what do you do pranks bye no I just can't stand it prankers particularly the ones that like do that like they they Rush towards you maybe you're with your woman you're with your man you're with your girlfriend your boyfriend your kid and then I see one of these prankers running towards you pretending to like the one like the guys with with with a mask the the joking mask and a knife hey if something happens to them it's on them it's on the castle doctrine all the way when it comes to that Jeffrey ol thank you for the $2 do you attend Retro Gaming or computer cons gosh no and thanks to you I just realized that I should ion Maiden I've got cadon obrien I've got an iron maen t-shirt but I prefer old school Metallica Nirvana was Prett Nirvana was pretty good as well the good old times like Smells Like Teen Spirit I'm talking that kind of classic uh but I was always a Metallica fan right the lightning was the best I don't care anything about they did after that right the lightning was their best album by far like that is the real like before it became commercial stuff just to make money before they did that um right the lightning was Peak heavy metal if you ask me I mean I would say heavy metal is my favorite genre epic metal is also one of my favorite genre it's just that like heavy metal is for every day epic metal is for when I play warmer specifically and then and then all the other types but yeah I would say that epic metal is good but specifically for either Warhammer or like Dungeons and Dragons yeah do you play Total War I used to play it a lot I really like Rome Total War but I've got to say lately all we've been playing is Warhammer Total War I got the third one cuz it was like uh on a discount isn't it terrible how pricey video games have become lately oh you need to get the Super Deluxe Edition what the heck is Deluxe $120 for a game what on Earth is going on and then you've got DLC pay to win freaking skins listen I like buying the occasional skin okay when I played a little bit of League of Legends I was like gosh these Skins are too good not to buy just to support the artists but then again you know on a free topl you sell the skin yeah I respect that that's fine they got to make money and as long as it's not like pay to win I'm good with it I'm fine it's fine but uh but yeah it's it's getting insane it's like pay a sub Subscription Service also you got the pay to win plus the DLC you know DLC used to be we give you a full game right and then because the game sells so well and people love it so much um then we give you a DLC and then you buy it Splendid like with um Dragon aged Origins but when it comes to like um now it's like we give you half a game and then every character is a DLC which have we already made and it's it's it's a scam hey my wife is here and she likes mon skin it's an Italian like kind of a punk rock is it a punk rock or is it like more of a kind what kind of I don't know kind of hard rock band they're great you should check them out monis skin a great hello Kenzie you can't live on controversy alone true but it can be one of your ingredients of of a of a healthy hethy meal yeah Krabby it's like it's becoming like for someone who's struggling okay for someone who's struggling they got to wait they got to wait because it's becoming like impossible like buy Street Fighter 6 I mean I don't know why you would since this is 10 times better than Street Fighter 6 and you know what's funny is that yeah Street Fighter 6 is all about yeah we got to be inclusive and Dei and inclusivity and this and the flag well this game from the freaking 1992 is it was super inclusive and yet nobody complained about it where were all the racists literally you have every ethnicity every country everyone looks epic you have everything you got black people Asians Italians you got literally everything and yet no one complained why because this was the real deal it was done because it fit the story it's a world uh you know it's it's in the world and you need to fight and uh and it worked and and and there were there were no racists no one complained about it um and then Street Fighter 6 is is what it is but I mean I'm a 2d era when it comes to street fighting my friend I'm a 2d guy green people with Blanka well I imagine Blanca is not the best representation of a of a Brazilian I'll give you that but you know it wasn't done with malice right and I mean DJ was so cool as a Jamaican wasn't he you had like the Ripoff of of Mike Tyson as like the black boxer still really cool though uh you really have everything and besides yeah Brazilians love Blanca exactly no I know Blanca was one of when back in the day when he was not even in console and was still in around like the arcade Blanca was one of the the the most used characters I mean I'm I've always been a real guy and a Vega guy Vega long hair and you because Japanese karate really cool okay uh but I think it's it's just Street Fighter was was like inclusivity done right if you ask me because he didn't feel pushed and no one complained no one complained no one yeah then you have the the wrong Cami Cami is the yeah you know let me tell you something about women then uh when I was 15 I liked Sakura great cuz I was 15 then I grew into a man and I'm like no you know what Chun Lee Chun Lee is the hot chick then now I'm like no Cammy we change don't we yoga flame yoga flame it was an interesting take you know on yor I suppose but it makes sense I mean yoga they stretch so the guy stretches a little bit in a fantasy way yeah balrog is is in in the west balog would be the boxer because they were getting sued so because in the original Mike bison is balog and then balog is Vega and Vega is Mike bison because Mike bison was a ripoff of Mike Tyson and then in in the in the in the in Japan that's how that's how it is if you read the Katakana but in the west I think I remember that Mike Tyson was like uh-uh don't do that and they were like oh sorry cake says Ken over youw so I like how they changed they started changing cuz you know in the First Street Fighter 2 they were like the same thing different skin and then they started changing them and making own characters so in this one already it was like Ken is more the shuken guy and R Ryu is the hadoken guy but it's in Street Fighter Alpha where they actually fight differently and Ryu looks more like a traditional karate guy whereas Ken is more like of a sport karate and he includes the ax kicks and he's more like on his feet and I really like it so when we look at that then I really think Ken's way of fighting is more fun to play because of the axe kicks and whatnot but in general Ryu is pretty cool Ryu is great yeah I agree Darwin that's pretty much what I was trying to say you just said it more elegantly than me Ken is better gameplay Ru is better law wise I suppose yeah R is just like stereotypical Japanese katea it's like right there shuken hadoken yeah shuken is like the The Rising Dragon punch and hadoken is the moving wave attack or moving wave yeah that's how we translate it in from Japanese Metatron did you check Jay Dy he lives right now and he's live right now do open forign debate versus Catholics no wings just Christianity by the way no I never heard of him never heard of him pretty cool maybe you check him out Ru has slightly faster uppercut really I didn't know that you see you guys know everything you guys know everything yeah true yeah it's difficult to play fighting games today particularly because you know you got to pay for everything $5 you like that character $4.99 oh you like that costume like remember the days of dead or alive 2 and Dead or Alive 3 when you would like literally the game rewards you with extra costumes every time you clear the game that increases longevity and makes you feel like yes I paid 30 40 bucks but I feel I'm getting a lot from my purchase now it's like yeah it's $5.99 3.99 and $4.99 and blah blah blah blah yeah Nathan Metatron do you avoid going to Big Blue cities like New York and Chicago no no we love New York my wife and I love going to New York I don't care if they're blue or red uh the city is the city you can still go and enjoy it doesn't whatever yeah rap dead are that are alive it's a shame what happened to it yeah yeah I mean it's uh did you see like that or Alive five I remember a an episode by uh The Angry Joe and he was showing that if you buy every single uh DLC you'll have to give them like something it's in the thousands I don't want to just say a number but it was like I don't know three four five $7,000 it was like what the hell are you out of your mind it's like you're just trying you're just hoping on whales that's what they're called by the way in the gaming in Spectrum they're called Wales when you're like super rich and you want to buy everything and so yeah yeah it's a shame they went but yeah I'm I mean I still play that they alive I still play it I still play it if they if they get a give us a new one I'll play it absolutely Tekken used to be even more dead than Dead or Alive it can still come back yeah the latest one is pretty fun I down I I bought it with my cousin we had a few matches um it's pretty fun you know vampire the Masquerade yeah we used to play the role playing game tabletop and uh and then a couple of times I did like live reenacting uh with that uh the my favorite type of vampire was the vent the ones that control your mind with the Dominion skill I always play the vent through vampire pretty fun they get they got a quite a couple of good video games for that one as well don't they I just don't remember playing many the only vampire game that I remember is legacy of Kane for PlayStation one still a classic meton would you review the Bron AG factions in total warfare or maybe on the third Channel that's where I do my gaming content mostly now with the occasional one on the main but only [Music] occasional yeah what about soulcaliber I appreciate Soul calibur's editor like I like creating my own characters and like trying to make a historically accurate night as or like my own Romance soier and stuff like that uh so yeah I have you should Che please do that write Metatron Soul Caliber and you'll get I'm not I'm not going to spoil it but you'll get a surprise and it has to do with every single YouTuber in the community of the sword just write Metatron Soul Caliber you'll love it you'll thank me later lost library book thank you for the donation okay you're one of the people carrying the stream today in the '90s you'd have games like Castlevania Symphony Castlevania symphon the of the night that is like hands down one of the best games ever made that had an entire second game as a bonus unimaginable today yeah for sure now you would have like Castlevania uh it's like 9999 the symphony is a 39.99 you know DLC and then if you want of the night you need to get subscription but you need to be one of the pioneers and pre-order it and we will make fun of them until Kingdom Come that's why like literally you know what I think might be a hot take but to me the uh what what what used to be AAA in the 80s and the '90s and the way they approached the uh designing of games is indie games today now Indie developers are basically the big names they have the same approach as the big names did in the 80s whereas triaa now is there are some good games don't get me wrong some games are great AAA yes but as an industry it's a matter of sit down with a bunch of psychologists and how can we get people as addicted as possible and get as much money as possible from those credit cards and then of course the the rest of the and then politics this is what's happening so to me I'm like full on Indie Indie Indie Indie if you make an indie game on Rome I'll support you for free on my channel you don't need to give me any a Euro make an indie game uh medieval period something fantasy but with something cool if it's a good idea and it has to do with now it's like just just tell me you you tell me in one of my comments uh I don't know if I don't see your comment become a patreon $5 and then cancel it I'm going against my own interests here yeah but literally uh do that or become a member of the channel and the freaking cancel it unless you enjoy it let stay um but tell me about your game tell me about it and uh it's going to be great if it's a AAA company like you know all the freaking mobile game yeah I I'll mention their games and they need to pay me for it AAA they got a I want the dollar so I can build I can provide for my C family and build a future for my kids I want the dollar for the Triple from the AAA companies but if you're Indie just let me know mate Just You and Me Against the World absolutely will you review Shogun I have already first episode uh and then I'll do episode two absolutely uh let's see the observe metaton would you object to me basing an NPC on you oh no please do and let me know I would love that we be an honor my friend I'm I'm I'm a nerd so I love that for the new tabletop RPG system I've been writing I was thinking it would be cool to include the homage to you as a law Master feel free absolutely you have my uh my blessing do that be great Marcus Miller thank you for the $5 mine as well let's see together let's eat together my friend yeah Soulcalibur is an immortal classic do you agree you know what I've been playing it since it was called Soul blade in Europe and soul Edge in Japan and America this is like I've been playing it since the very beginning it's the very beginning with mitsurugi this the Samurai and the night was was my favorite actually um but I liked I liked the the Korean guy with the BL hang I think it's his name um yeah when I was I was in high school so blade in in in Italy was so popular we were all in love with Taki in fact we have disagreements in class as freaking 14y old saying Taki is my wife no she's my future wife no she would choose me as 14 year olds we were all thinking about that it's so funny uh but yeah in the games make games for the gamers not just for money and of course the money component is part of it right and that's okay you work hard you deserve to make money and I'm happy if for people like what's the guy that made that game gosh it's like a game where you I know I'm going to say it and you guys are going to know it but you know those guys that that guy that made that game and it's kind of based on moon Moonlight Harvest something like that and you can do your farm he did it on his own what is it called goodness gracious he became so popular um let's see if you can remember the name so I can give him a little shout out not that he needs it it's super popular he could give me a shout out Stu yes Stu Valley I respect that guy I watched the whole documentary on his own he did everything every everyone is saying St yes and I'm so happy that that guy is is he wealthy now I hope he is I think he is with the kind of of money he made uh and great I'm happy for him he should be wealthy it's it's good he worked hard he made a beautiful game not exactly my type of game I mean that's the type of game that I would only play with my wife you know sitting down with my wife we want to relax I know she loves it and I'm okay let's have a good time let's play a little bit and then I'll go play my warlike games and civilization and heroes and Might and Magic that's my but it's it's not a game I would be against there be like yeah sit down well play with your girlfriend play with your wife play with your boyfriend have a good time but um but I respect the work that is put in it and I'm happy that he had success same thing I would say for valim I I'm just pissed because they took forever to just give a freaking update uh so that kind of pissed me off but the game is beautiful I love valim uh Kanani wolf thank you for the $5 please give us your definition of the Japanese word sense thank you well sense in has multiple definitions it's a polysemic word which means that it has multiple meanings and the context is King to interpret it correctly generally speaking the word is used to mean a master for example in the martial art context is a is a is the is the master in school a Sensei is just the teacher but if you are in a hospital then a Sensei is the correct way to address the doctor a medical doctor so generally speaking if you look at the uh etimology the Ki s means before and s means born so it means someone born before you so the idea is since is someone you look up with because he has a kind of a a job H the is based on the knowledge he has gained possibly over years and so teacher Master doctor uh that's a sense yeah so that's that my girlfriend is better in Heroes of Might and Magic than me Andre says that's whatever you how you read your name there's something to be proud of absolutely say hi to your girlfriend what factions do you guys play have you seen the king make a game no should check it out I still have Soul Blade game for PS1 me too it's part of my collection for PS1 games uh I do have it I think do I have it well let's see I know I have Bushido Blade let's see if I have it I don't know maybe maybe maybe I'm wrong but I have a I have a memory that I have it I'll check the the super chat in a second so Street Fighter Rex uh let me see dark Omen Warhammer amazing Bushido Blade Fantastic Future cop Sim City pors challenge Final Fantasy tax SS maybe I don't have it anymore yeah maybe I don't I'll have to um I'll see if I can uh see if I can I'll check better later and see if I have it if I don't I should find it absolutely uh okay let me get to the uh Super Chat hiashi martial arts so West Martial Arts that's what that meansa I want to make a video to respect to the bnk when you when you mention weightlifting not being good for sword fighting did I say that that must be something like from many years ago I don't even know if I hold that position anymore but I don't remember my position so I don't want to try and defend a position I might not even have uh but yeah feel free but you can absolutely you know I I'm happy when people make videos to praise me and I'm also happy when people make videos to present constructive criticism uh the only time I the only type of content that I dislike apart from when they call me names that's obviously already said it okay great we get it Metatron stop repeating yourself but one thing I want to say that I haven't said the one type of response video that I hate is when people play two seconds stop stop me mid-sentence and laugh like idiots those piss me off they piss me and that's why I don't make response videos so those I completely ignore them there are a couple of creators that do it and I'm not going to mention them because I don't want to give them the attention because I don't think they deserve it you know uh he said a sentence they stop it they build a strawman they they accused me that I was about to say something and then they skip it so don't even check if I am going to say that or if I hold that belief and they just laugh to me that's not a grown-up adult is a child but if you want to make a debunking video I put the word debunking right there absolutely I don't mind it uh as long as you're respectful I try to be respectful when I debunk people and um I have no problems with that and it's possible that it's that maybe I even changed my mind and I don't even hold that belief if I ever did I don't know C five of C six lately I just play C six but I do Miss C 5 because I could become the pope and I enjoyed doing it I wish I didn't remove that from CV 6 do you like meta music absolutely tonic I'm very much into that okay that's a good one tiger star what do you mean when you use the term pansexual in historical context so I noticed some people getting annoyed by me saying that and I think that there was a little bit of a barrier a linguistic barrier there because the way me and my team use it it's the way we use it in Italy which I noticed that it's very different to the way people use it today within the American context of gender fluidity and all of that kind of you know gender is a spectrum and that kind of discussion uh we use it in the way we we were using it uh which was different we just meant to say they're not a bisexual in the modern sense they're not gay in the modern sense we just meant someone who uh doesn't identify as a sexuality which is a modern thing and is not present in the in the past but someone who just thinks if if I find someone attractive I'll have sex with them and so they don't care if they're female or male but without considering that as a way as a label to put on themselves and say I'm gay I'm by I'm straight that's what we meant but as I saw that there was a little bit of backlash for that I looked into it and I noticed oh so pansexual is used differently in within a politicized sense then I'm like okay I had no idea so no I don't mean it in that way also because I don't know what they mean you know I I can be open-minded when it comes to gender and people like transgender individuals I I don't hate transgender individuals at all uh I understand it's people who are struggling I do believe that gender dysphoria is a thing I do believe that these people hate and therefore um you know I and I know that some of these things are real uh with that being said you know that I'm happy to sit down and talk and try to see from a psychological standpoint from a linguistic standpoint absolutely but I wasn't using the word in any modern way or in any way that maybe might be used by for example activists because I have no idea how they use it I haven't even looked into it Luanda this is for your dad's fund thank you love your content brother I appreciate that thank you very much uh you know I think as a 40 almost 42y old man uh one big thing that changed from when I was in my 20s I think right now is that when I was in my 20s very much was about what can I do to work hard to build a future that I like so I can do a job a job that I love which I Do by the way thanks to you thank you so much so a lot was kind of focused on me and my future what can I do for for me for my future to build a family so I can have a family and you know do what I love and not struggle as a as a man in my 4S my first priorities provide for my wife I want to make sure she married me as far as I'm con concerned until the until death do us a part I'll do my very best iot I work hard every day I work hard every day and I don't care I want to make sure that I provide the best most comfortable life for her my second uh priority is build and accumulate wealth for my children so that they can have you know I I struggled for University because it was harsh to pay uh so I don't want them to have to do that although I learned a lot from it so I'll try to teach that somehow but uh I want to make sure that if they want to study they can do it and so I'll try to amass as much wealth as possible for them number three is I want to make sure that I do a job that puts me in a position where um I can do the things I like so if I want to spend three hours playing a game I like I can do it um and therefore work smart rather than work hard but if I need to work hard I'll do it this is I think how things change in in in your 40s your your um projected yeah your U I'm starting to get a little little tired here your perspective changes so thank you for putting up with me not getting my words the linguist great linguist speak six languages can can make can get a can get a point straight but yeah uh hiashi ha it was a video long time ago I thought so nothing but respect M always been my favorite YouTuber I appreciate that thank you so much you got me through some tough times back in the day for sure I appreciate that because I know that there are some YouTubers particularly when I was in Japan with the first three years in Japan were wonderful but the last year was really tough and uh I kind of wanted to come home I was feeling kind of homesick and there were some YouTubers I watched back then that really helped me through it so the idea that I may have become somehow uh that person for someone else right now makes me very happy to be honest so thank you for that thank you for that but yeah uh johnia pleased given you have made videos on the Bible I would like to ask if you are familiar with the works of Dr Michael Heiser and if he what do you think of then remind me because I'm terrible with names like even the only two actors that I know aano Reeves and Dustin Hoffman every other actor is the guy without hair the the blonde guy the the short guy I haven't got a clue so when it comes to names I I Dr Michael is he the one that published uh works on the on the Shroud maybe that's the one you're talking about CU I don't remember right now solid man good philosophical inside I appreciate that I mean just sharing what I'm what I'm learning and I'm sure I can learn a lot from you not trying to be like fake humble and anything like that I'm just trying to keep down to Earth because sometimes success can get get to your head and it's bad when you see it happen right because we have seen it happen I know that at least every one of you have seen at least one YouTuber get letting the uh success um uh get to their head and I just want to make sure that that doesn't happen because today uh I was actually thinking about it we're getting close close to like it's 891 so of course it's like an RPG so I'm like oh I want to level up I want to level up okay almost 92 almost 93 let's get to 900,000 like I do it that way a bit like in a video game when you're leveling up in a in a way but I also don't want to be the guy that is like oh you know I'm right because who do you think you are no no that's that's bad you know when when you have those like I have a million followers on Tik Tok like who gives a what does that that that doesn't that does not make you make your positions or your opinions more valid if anything it gives you more responsibility so I want to you you have a million followers great then behave for crying out loud because you know men and grown women among you yeah you're fine but if it's like a 19-year-old watching us creators if you if we behave stupidly they will connect our Behavior to our success and they'll think well this guy successful he has got Financial Security he's popular his videos get a lot of views I want to be like him I'm going to act like him and that's what gives us that's why I hate the word influencer but I got to put it on myself as well um we do have influence even if you have 10,000 subscribers you have influence at a lower degree but you're still an influencer hate the word but it is what it is and so I think it's like yeah like behave for crying out loud behave the internet is not a real place well adjusted humans we are all chronically online my friend I'm just like you you stop you're watching my videos I'm watching someone else I'm watching Jack septi ey I'm watching penguin uh you know I'm watching Shad I'm watching skallagrim that's what I do we are all chronically online lately I've been watching hikakin games it's a Japanese streamer and I watch him because he's funny but also because you speak Japanese and it's good practice for me Michael Heiser discusses the of the Divine Council in the ancient near e and and of the Bible then I'm not familiar with him no but I should check him out that sounds really interesting I have zero and it feels good yeah you know content creation is not for everyone I mean occasionally I get pissed with some haters but generally speaking I've got thick skin um so also because again I'm not a hate farming Channel contrary to what people think some people are like oh you're just farming hate well that doesn't happen because I have a 99.7% like to dislike ratio mate so I don't think that's happening but uh but you know it is what it is do you like hmon gold too so I like his hair and I like his looks I think he's cool and and I like that he makes fun of his looks like but I don't know about his Stakes much like I've seen a couple of videos of his like I was like jumping between creators and uh and I watched a few of his videos and I mean the videos that I watched I was like yeah I like how this guy's reasons I like how he thinks um but I don't know if I agree with everything because I no these people were saying saying like oh he had a terrible take on this um they were discussing at one point this idea of like content creators being a tough job but not being a tough job so I don't know I don't really have an idea never mind generally speaking but I I do need to start watching him a bit more to have an idea because he's popular isn't he and as I say I'm not like with I can watch people even if I disagree with them I can watch people they don't have to agree with me with everything as long as I you know to me if you say a couple of things I'm like based usually that's enough I'm easy like that and then you say like 15 things I disagree with I'll be like yeah but he was based that day Buck breaker metan is an alright fascist LGB racist yasu and all that we lovers and you refuse to touch on the subject of course you're trolling I imagine oh Yas you mean yeah you're trolling I'm so bad at understanding Trolls but this time I think I got it I'm learning yeah ason does a lot of saying the way things are instead of how he wishes they were you have to elaborate a little bit on that as okay there I read that yeah do you know my classmate Kiara she's Italian uh uh I'm not sure baldon you got a tick we've got a YouTuber with us thank you for being here what's your favorite Japanese film I Saw The Last Samurai recently was pretty good but I don't know how accurate it was well The Last Samurai has got some accurate aspects and then other things are a little romanticized but generally speaking I mean the armor looks good and the battle scene was pretty nice to see uh as I say it's um it is what it is it's it's it's a movie created when it was created and at one point I wanted to make a video to actually discuss all the Mina Mina how do you pronounce it you know being my usual fastidious pedantic with it um it is a good fi for good fi good movie for entertainment um but my favorite Japanese film gosh I'm going to go back to like kurasawa AKA times I think um and then I like Japanese horror usually I enjoyed it because it's psychological they say shindi Tei that's the expression to shindi Takei H is how they say it in Japanese they have a lot of games like that I play a lot of games that are that type like with VH effect that kind of stuff usually it's going to be old school though like I like that kind of stuff thank you for joining the stream we kind of get to the end because I've been live for three hours so I'm kind of thinking and and again massive massive thank you for all the people supporting today you really made this stream worthwhile I mean I would have done it even without support because I don't take it for granted but I do appreciate it very much uh it's uh it's very nice which mot combat game do you hate come on there has to be one as I say I'm not a huge fan of when it got 3D I like the old school one number four was kind of weird maybe number four was kind of weird because it was the very beginning of polygonal Graphics uh we were coming we were coming from very fluid 2D to very early 3D how is the first one though how is Mortal Kombat 1 I haven't played it I played all the way up to 11 but uh I mean 11 was fun I played it uh yeah how interested are you in the Celtic people very I've got a video two actually on Celtic you can find me metaton Celtic um do you like God of War I finished the first one then I kind of stopped I wasn't really into the ones that are like getting into Norse mythology I know everyone loves it I just like it when it was in Greece I just when I see ancient Greece but yeah yeah M Combat 4 was very weird wasn't it they looked kind of strange do you like Sailor Moon no and I didn't even when it was popular it was popular back in the day was really into it Mortal Combat was always pure junk you are factually correct come on number one and number two were great three introduced the combo system I think it's one of the first fighting games with Combos and Killer Instinct those are the two right cuz Street Fighter just doesn't have combos you have to like you have those attacks and you need to time them correctly with the correct frame so otherwise they don't connect but the actual combo like we imagine Dead or Alive which to me is the best game for combo uh they were introduced by motor combo 3 and killer instant if I'm right killer instant is such a crazy game it has uses similar technology to for example Donkey Kong Country in the sense that it is 3D like it's it's 3D screenshots so basically it's a it's they had a 3D engine outside the game they screenshotted it and took the 3D and turned it into a Sprite so it kind of looks 3D but it really isn't they did that with Killer Instinct and they did it with um with um yeah Donkey Kong Country uh be well done I've always watched the first episode of of Shogun so far that seems really good it's great yeah my my I enjoyed making the first episode review and I'm going to post episode two it's a really good show not going to spoil anything but uh there are a couple of episodes that I would consider boring but I would have put a little more battle in fights but in general it's a really good show from a historical accuracy standpoint I think it's really good I miss Twisted Metal I was playing Twisted Metal the other day on my PlayStation mini Twisted Metal is great first and second both great second was good because you could play co co-op with your friends story mode and first one was great as a con concept piece uh and also for like fighting with your friends we used to play it a lot killer reing was amazing it still is I still play the first one in fact I prefer the first one over the latest one criminally underrated I agree it even had the finishing moves and uh it was good PlayStation One Mini yeah I have the because I have the I have the physical PlayStation ones actual both American and and European for collection and I use them occasionally but the me is so easy because you can just download ROM into it's so easy to mod um you can put so many games in it you know this the franchise Samurai Showdown I do but it's like it never really was it's it's yeah fighting game pretty cool but I if I if you're talking Samurai I'm all about Way of the Samurai that's the series number three was really good for me saying Goku J all through and then number four was really good too with the Advent of the West and then that struggle between the West the East the technology samai tradition versus Innovation wow what a good game loved it and the fact that you could play it over and over and over really good Way of the Samurai is so good yeah no yeah Samurai Showdown is still a good game absolutely but sure I should probably see if I can if I can buy it maybe I'll use one of the super chats from today and I'll get it why not any videos of Slavic history I don't think I have any exception being the stuff where I talk about Czech uh like Bohemia and that kind of stuff but I'll see if I can and and expand it a little more to be great kind of talk about also not only Central Europe Eastern Europe kind of that sort of that be good U five Mor Kombat 2 Mega Drive yeah I played it on uh Super Nintendo cuz I didn't own it I had a mega drive my cousin and my neighbor had a Super Nintendo so I grew up with it but I didn't own it now I have it precisely because I didn't have it I have the American one here I have the European one back home in Europe but I need to have my friends send it back to me they can ship it love the Super Nintendo and I connected to this CRT cuz I'm old school like that absolutely bloody raw yeah remember that one no one knew how to pronounce it in Italy like now I know it's bloody R ro ro I can't I still can't pronounce it everyone in Italy said blo Ro everyone in Italy said it like that also because now Italian kids the generation now more and more people speak English but back when I was like before I even moved to England when we when I was really young no one knew any English in Italy everyone was like Final Fantasy for Final Fantasy and that was like bloody Ro that's how everyone pronounced it it sounds more badass yeah we roll our ass do you have a wife yes I do and she's gorgeous which knockoff console that plays any as super n yes do you recommend not really a knockoff but I really like the Retron 5 and I have a dedicated documentary on it review sorry on my third channel the protectorate if you go to my channel main page here and you scroll down you'll see my other channels the protectorate is the kind of neon pink one and it's got a a nice review which actually got decent views yeah no I don't have kids yet battle realm bloody bloody Roar bloody raw is it raw or roow raw bloody raw sounds like I'm I'm swearing bloody Roar look at this bloody roar I can't even make fish and chips anymore bloody Roar meton are you a Christian yes I am I have a dedicated video It's called do I have faith and you can check it out it's the only time when I actually talked to about it because usually on this channel I like to to keep my bias to myself and try to be objective uh so I don't want that to uh you know but yeah you need to advertise your additional channels more in the future yeah I should you're right Amiga 500 is the greatest well you called it it's a great way to kind of get towards the latest later part of the stream but my friend I absolutely agree look at this beauty hey when I see something fancy so I always talk about it but this is uh 1981 monochrome uh screen so do you know when like in the Fallout you've got those like Terminals and they only have green This Is The Stuff This is CR this is like even before the color CRT this is this has got P1 phosphorus meaning it only creates green I'm going to turn it on for you so you can see it it's going to get loud okay we turning on and 1981 IBM computer 5150 with a 5151 monochrome and you're going to see the phosphorus you can already see a little bit a little green there now it's going to beep it's going to go be very loud that means that it performed checks and like the ram works the memory works so if it doesn't beep then you you'll see that it doesn't work live I suppose but I take good care of this stuff so yes it will beep and then you'll see that it will go into basic as a as a computer language and guys yes it's it's one it's the first IBM PC technically it's not the first personal computer per se in the history of computing there we go it run the check it works but it's the first personal computer created by IBM and it's definitely the foundation of what we have today I mean even the keyboard our modern keyboards are based on this but here he is look at this beauty you're looking at Green phosphorus now 1981 IBM core cor core I don't know but here we are and it works for crying out loud stuff today modern tech only lasts a few years this thing 40 years still strong still working isn't that a Beauty look what happens when I turn it off it's actually kind of cool you ready check this out did you see that the gas slowly going away it's pretty cool it's pretty cool anyways let me get back to here because I got a super chat I got a Super Chat and I don't want to be disrespectful uh Jes thank you for the $5 I have pridan Jewish and Italian Warrior ancestry ancestors could you do something on Prussian no Prussian Warriors how did they goth armor so uh yeah I mean I would have to study it because is kind of outside so it kind of needs more preparation but I'd like to kind of get back into history of arms and Arma a little more so thank you for the donation for the idea Jes and also canani wolf thank you for the donation how do you keep all your room and your equipment so clean dust free I use it I use it constantly like even the let's go let's go this is this is a great stream my friend let's go check these guys out I my wife put this one here it's adorable anyways um so these I just use them like in the morning when I wake up I come here and I do this so that this thing turns on there it is and then I do this I don't keep them on all day but I love to just wake up in the morning enter my man cave and just turn the stuff off and make it into a small arcade if you will and there he is and then you got your Pac-Man here with a full way joystick and then for this one you have an 81 because it's kind of a bit more modern and uh yeah it's good stuff so that one is loading there he is Pac-Man so that's where you choose the game you want to play uh let's go let's go for Pac-Man goodness gracious sorry for that and so we go to Pac-Man and here he is yeah home is where your man cave is I agree let's go so we got a little little Pac-Man here it's good stuff isn't it but yeah that's uh that's it so that's Pac-Man here you got Mortal Kombat you get to choose which one you know you want to play and so you can even add because this is an l l LCD because it's modern but you can add as a filter the um uh the lines the scan lines so that it makes it look like a CRT which I appreciate and it's pretty cool and uh here we are thank you for the donation nice toch thank you I'll go I'll go take a closer look in a second see here we are Mortal Kombat isn't that great Subzero Reigns Supreme Subzero yeah with one hand I'm definitely not going to win it but looks great woo oh look at that with one hand I can't do can I do the woohoo one hand come on great hey look at that let's go check out the uh the towel since uh we got a little we got a little uh Super Chat so I got some some towel painted here uh yeah toasty there we go and then this Muppet has been with me for a while still functioning Game Boy it's good stuff right so I'm just going to sit back let going to sit back okay so I'd say we are probably sort of towards the end of the stream right now because we've been here for three hours and honestly I love you guys but I want to play Hero might magic so um what's your favorite tea oh gosh my favorite tea Maybe I ryokucha maybe uh green tea matcha is a little bitter ryokucha muga is also good the one made with wheat you can play Heroes of mathemagic 3 on stream I'll definitely do it but right now I'm running out of voice so uh yeah playing Pac-Man who thought we would have seen the day I agree my friend just checking to see uh don't want to yeah how much did those two cost so I think they were on an offer when I got them but I think they you can get them for like depends on how lucky you are but you can get them between $3.99 and $4.99 usually that's how much they cost and of course you can pay them in installments whereas like a fullon like these are from arcade one up but usually the ones that are like big from other companies they can cost up to 3,000 and uh honestly I wouldn't I wouldn't want I wouldn't know how to justify that uh but yeah sure sure anyways no once I really appreciate you being here today uh with me I am going to go live again next month uh possibly on the 4th because it's my birthday so I'll just share my birthday with you and we're going to have a good time and apart from that thank you for being here and I will see you very soon I'll post again tomorrow so uh just come check out the channel tomorrow I'll post a midday Central and then I'm going to go live again next week thank you so much thank you for being here and have a good one thank you for the donation and everything bye CH bye bye bye bye bye

Create Your Small Action Model with GPT-4o.en.srt

00:00:00,040 --> 00:00:01,599 today I thought I could share a project I have been thinking about for a while now so basically I call it just a small action model uh thinking about these large action models that we heard around this rabbit and all of that mess right and basically since gp40 released the API I wanted to kind of test out the new vision capabilities by trying to implement this so I divided this into kind of two phases as you can see here we have the recording phase and this is uh we record screen shots while uh I do some actions on my computer so I set this to two frames per second that should be enough right and all of these screenshots will be saved to yeah just a folder and I kind of set the duration here as I will show you in the code and the next part is kind of what I call the execute phase this is where we can actually take advantage of the screenshots so we run them to the wish model with GPD 40 and we're going to analyze and we're going to try to understand the sequential order of the actions the user took right and we're going to feed that into gbd4 again we're going to generate a step-by-step plan to recreate the user's action and this plan is from this plan we're going to generate a code that again can try to recreate these user actions and then we just going to execute the code so the code gets saved into its own uh file name right so we can save it if you want to and re create these small actions so basically I just think we're going to go over to the code and I'm going to show you kind of go through it how I thought about this you got to do some few tests and yeah I thought it was pretty interesting and it's not going to be the longest video but uh yeah hope you find it interesting let's walk over through some of the function we actually need to make this happen so you can see the first function I want to highlight is kind of the screenshot function very simple setup we set the intervals remember I said two frames per second so this is kind of if I put one here that's one frames every second for 15 seconds and if I put 0.5 that is of course going to be two frames per second for 15 seconds so that means we have this 15c window to kind of record our actions right and that is just going to be saved to uh yeah I can just show you here so you can see this is my folder here we have 21 screenshots of some actions I have been taking uh but we get back to that we're going to this to Bas 64 and then we come into kind of analyze uh image function this is going to look at the folder I just showed you and use actually the GPT 40 model to uh analyze just what is happening in the image so we just going to do it as simple as that uh but remember we are going to go through every single one of these images to get kind of the full base 64 encoding so we can kind of put everything together to find out the sequential IAL order of this right uh so we want to kind of want to sort this and but I'm not going to spend too much time going through that and the next part is the generate step-by-step plan function of course we want to to generate a stepbystep plan to generate these actions and this is going to be based on the results we get right from the analysis from the sequential order of the images uh I also added a function to clean generated code because we all always get this weird stuff so I just wanted to remove this when we actually just so it's easier to save the code we get get to recreate our actions right we have a very simple GPT 40 shat function here uh so you can see you're professional software Deb with expertise in Python your task is gener python code to recreate the users's action from a step byep plan generate code uses uh OS controls the computer mouse keyboard uh you have contr user PC uh I don't want to use like selenium and these lips for the browser if you want to go into that because we have the option to kind of go to our Chrome right so you'll kind of see that action I just set some parameters here for our uh gp4 oat function and the main part is basically pretty easy we add some sleep at the beginning of the so we get time to kind of get ready to record our actions we're going to take the screenshots we're going to save them to a folder called training analyze the images print the analysis go into the step-by-step plan feed in the analysis results as args and print the plan then we're going to generate uh our python code using the gp4 oat function so you can see we feed in the plan here from yeah generate plan part from the US ACC a python code that recreates the same actions and I just uh yeah I don't want any extra only want the code so that seems to work pretty good and we kind of print out the yeah you can see we run the code through our clean code function and just print out a code and save it to action. pyite and that is basically it uh I found out that this is working pretty good so now let's just do a few examples and I kind of wanted to leave this code already open so people can work on this to kind of build on it right that thought I could be pretty interesting and if you want just access to this uh just become a member of the channel we had a few discussions today on the Discord about yeah around this capturing images video screenshots so a lot of good value in the community Discord that you will also get access to if you become a channel member uh additionally to the GitHub Community but yeah now let's do some different tests with this and see if it works okay so when we run this now of course I'm just going to do yeah some pretty simple stuff remember I set this to 15 seconds so we don't have all of that time so yeah I'm just going to run this just close this and just start doing something so let's go to the start menu let's do Chrome maybe okay let's go to google.com let's find a music video so Taylor Swift maybe down bad okay let's click on [Music] this okay better stop that and hopefully now this is going to create a code that can recreate the steps we just did so if we go back here and let's just let let this run for a while when we can actually see the plan and stuff now okay so here you can see we analyzed all of the images and you can kind of see went to Google typed in tayor Swift kind of down bad clicked on it got to the YouTube video here right and here we have the generated python code so you can see that we can also open the code here let's reload it so you can see it is in uh yeah kind of um good format here now let's try to run this okay so let's run this so you can see yeah I'm going to put my hands up here so the first step was to go to Google to go to Chrome right then it was google.com perfect then we put in our name of our YouTube video so Taylor with down bad and the last part it has to be to click on this video yes perfect so I guess this was a good pass and it kind of recreated all the steps we did in our recording phase right so yeah pretty cool so yeah that is what I wanted to share today I'm just going to leave this totally open if you want to try it out I haven't really explored too much what actually the capabilities of this are I'm sure there are ton of improvements you can do but yeah if if you want to try it out yeah like I said become a member of the channel and I will put this out there and be cool if you can report back in the comments if you have any ideas around this what we can use it for but anyway that was my small action model uh yeah kind of fun project to be honest and it's a framework that we we can build on when we get access to the voices and maybe some local wish models that can do this so that's going to be quite cool but anyway hopefully see you on Sunday have a great day and yeah bye-bye

Create Your Own Gradio Component - Part 1.en.srt

00:00:01,040 --> 00:00:03,040 hi everyone my name is Freddy and I'm one of the engineers at gradio um a couple weeks ago gradio released version 4.0 which comes with a lot of really cool new updates to the gradio library all focus on making gradio much more customizable and extensible than it was in the past uh one of the coolest things that came with 4.0 is the ability to create your own custom gradio component uh so what I wanted to do today with you is go through a live coding session of creating um a custom component so that you can get a feel for how to do it yourself um yeah so for this example uh we'll be creating a a take we'll be creating our own version of the gradio Chapa component uh that's uh focus on multimodal applications so you'll be able to return messages and send messages that contain both text and media like images files and videos um so you know without much further Ado uh let's get started really excited um so today what I want to do is uh walk through an example of how you would build your own uh multimodal chatbot component so the gradio chatbot component can already display images so it already is multimodal uh but it can't inter leave uh text and media components um so you have to send uh like a video or an image and a separate message from the text um and I want to build the chat bot that can show the same the text and the media the media and the same message um so that's what we're going to do today um so the first step to creating a custom component is to install gradio 4.0 so uh let me just uh PP show gradio so I'm using gradio 4.1.1 here any gradio 4.0 version should should work uh for this case Okay so the first step uh after that is to create the scaffolding for your custom component so in gradio 4.0 there is a gradio cc command line tool uh CC stands for custom components and then it comes with a certain set of commands that you can use to bootstrap your custom component uh so the one that we're going to use here it's the the build uh the uh no sorry the create command the create command you know creates a new component for you so radio CC create and then I'm going to call it multimodal chatbot uh and then the template and then you you can pass it a template which is like uh an existing component to build off off so in this case it's very natural to build off of the the chatbot component so I'm going to run that um okay so it's going to you know create the backend code some front end code install python install uh install the JavaScript dependencies all that good stuff just give it a second here cool so that all worked so what that did is it created a multimodal chatbot directory which I'm going to open in vs code uh which is right here cool um so if we look at um the directory structure there's three parts there's the back end the front end uh and the demo the demo is like a demo you can use to test out your component and then obviously the backend and front end contain the backend and front end code uh cool it creates a read me for you um a p project tommo file that has like the your project config um there's a couple Fields here that you can uh you can fill in if you want to so Freddy Bolton then my email in this case will be uh Freddy huggingface face. um and then you can you know add some keywords some you know all that good stuff uh if you have dependencies you can add them here but in this case Gro is the only dependency we need cool so let's get started uh I'm going to start off with the back end so I'm I'm more of a python developer um but you don't need to be a front-end expert to get started building custom components specifically or especially when you template off an existing component um a lot of the work is already done for you so what I'm going to do is I'm just going to delete some of this stuff so what gradio what templating does it literally pulls in the chatot component from the gradio library so there's some gradio specific stuff here that we don't need for our case like this like Auto documentation stuff um cool but uh everything else sorry everything else looks good to me so the first thing that you do when you design uh design a custom component is think about the data model so the data model is something that's new in gradio 4.0 uh but it basically encapsulates the data that you're going to be sending to the front end and the data that the front end is going to be sending to your component um so as you know as we can see here the chatbot data um it's a list of tupal and the Tuple is either the element of the tup is either a string or a file right so you know that kind of says what the what the problem in my mind that with the original chap not the problem or like the thing that we want to change is that rather than having a string or a file message we want to have you know one data one piece of data and capsulate both um so that's that's what we're going to do um so we're going to keep the file message the same what we're going to do uh class uh multimodal message or multimodal chat but data I think that looks good uh so what this will be is that it'll be a oh sorry this will be a gradio model uh this will be a text so it'll be a string and it'll be a a list of files so it'll be list file message um and then these things can be optional uh yes cool and then in our chatbot data what we're going to do is this will be a tupal of the Union of basically it'll be optional uh multimodal I think I'm going to change this to multimodal message multimodal message okay multi modal message and then this will be optional multimodal message cool so what this is saying is that the chatbot data is going to be a list of tupal and the tupal will be consist of you know a pair of multimodal messages either one can be none okay so that pretty much that's almost the hardest part okay so now um every gradio component has a pre-process and postprocess um method so what this does is that it or so let's look at pre-process first what this does is it'll take the payload which is the data that we get from the front end in this case it's the chatbot data uh and it'll turn it into the data that your prediction function is supposed to receive so uh in this case it'll turn the chap dat into a list of lists and all that stuff um but I don't actually um for this case I don't think we need to to do all that I think we could just pass the chatbot data to the actual python function or prediction function uh that will uh use this component so um what we're going to do is actually let's look at pre-processed chat message um okay cool cool cool so yeah so this is what we're going to do we're going to do a this will return payload chapot data so chapot data or none and this will return a chapot data or none so the payload is none we do that that's good um and then uh what we're going to do is oh actually what we can do is we'll just return a list of multimodel chat message or multimodel message let's do that okay so uh we don't need that I think so for message pair in payload.bin clean doc so what we're going to do uh so message pair uh uh for message pair oh actually you know it um okay yeah so what is this going to do Post process preprocess preprocess chat message oh here we go calling okay yeah yeah so I don't think we need any of this so we could just yeah let's just uh we'll just [Music] return payload root oh sorry return payload Roots um okay that looks good to me and then we can get rid of this stuff yeah okay awesome so now uh let's go to postprocess so post postprocess um takes a data returned by the python function and then turns it into the data that's going to be sent to the server so what this is doing um it's uh it's adding a MIM type to to the file data and it's also you know cleaning the chat message uh it's calling clean doc so uh let's do that okay so um so the chat message will be a multi uh chat no not it would be a multimodal message or a dictionary or none and then this will return a multimodal message or none okay so if multimodal message is none return none if it's a dictionary what we're going to do is uh chat message equals we're going to turn it into a multimodal message okay uh dict is this right yes it is right okay cool and then what we're going to do here is uh okay so then what we're going to do here is we're just going to call these things independently or just these things on the on a chat message so chat message uh text is going to be message text and then uh I don't I don't know what that's doing um oh yeah so for uh for file and chat message files uh [Music] file M type going to be and I think that is all we need cool and then we're going to [Music] return message cool looks good to me uh multi model message that's the file uh way sorry what is it multimodal message a list of files it's a list of file message yep okay so this will be a list of file file message cool yep okay I think this looks good uh cool and then the example inputs are what gets used uh in the API for API usage uh so let's uh let's fix that so this will be a text hello and then files will be just an empty list for now okay cool cool cool cool so I think these are all the backend changes that we need to make uh there might be some bugs here uh but that's the fun of it that's part of the fun uh so now let's go to the front end so um you know similar to the back end what the front end directory contains when you template of a component is like the literal chapot component that comes with radio um so if this is the first time seeing this it might be a little bit overwhelming but you know bear with me um I think it's it's it's actually not not that not that tough um so this is uh the way that the front end components are structured typically is that there's an index. spelt file so that is like the top level of the chap of the components frontend implementation uh and there's typically a couple like helper components uh in the shared uh directory um that get called within the index that's felt or within other files here um and maybe maybe I should back up um what what all this is all that all that you're seeing on the screen here is um is spelt so spelt is a front-end uh it's a library for creating front-end components um uh like I said at the beginning of the video I am not a front-end developer uh but I've found it uh pretty fun to start writing spel and start messing with these components once you get the hang of it um there's a slight learning curve but you know after you know a couple hours at most I think you guys should be okay and hopefully this video is helping helping you guys ease that that learning curve um right so um you know maybe enough Preamble let's start coding these things will uh explain themselves hopefully um but okay so similar to the back end um what I want to do in the front end first is uh change the types here because like if you see here um every frontend component has a value basically and the value has a typee and the type is the type that's sent from the back end so you can see here this is like the old type which is like a string or like all this stuff right so um what we're going to do let me uh copy this um uh I'm G to modify this utils file to um create some some types here that we could use from our other components so um let me just look at this file message and multimodal message okay so uh export type file message yes that is what we want and then this will be a file which is file data oh and then it'll be alt text alt text yep which is a string and then we're going to do this cool and then export type uh what did I call it um multimodal message mul mod message cool okay so you don't have to have the names line up or anything but just you know for consistency and you know it's just good practice to keep these things the same so we know they're the same it'll be a multimodal message so this will be a text which is a string and then there will be a list of files files this will be file message this cool okie dokie so now let's go back to the index and um let's import that type so import type and then this will be uh multim modal message from sh thank you um Okay so uh let's change the type here so this will I this will be a multimodal message or n and yeah so this is like a it'll be like a list of T PS like the back end so it'll be a multimodal message or no cool um okay so now that we changed the type I'm sure there's going to be some problems here um okay so this is also wrong so let's this will be a multimodal message or no and then this will be mul message or okay so yeah this is so right now our editor is rightfully complaining that you know these things are uh you know like it's these things like the types are inray right uh which makes sense because we just uh we just changed the types so if we look at this what this is doing so this dollar sign um thing is spelt Syntax for like declaring a a variable to be reactive so what this is saying is that whenever the value changes either because it gets returned from a function or or whatever um we're going to call this map function um to like basically process each of the messages that come back from the the back end right uh and then that'll get stored in this underscore value variable okay so if we look at this what this doing is that it's going to map over the tupal of the user message and the bot message and then it's going to do um you know basically if it's like a string you're going to do this if it's you know not a string you're G to do that or something right so basically this is using the old logic where it was either a it was either a string or a file so now that it can be both um we need to take care of that so what I'm going to do is I'm just going to um create a new function so let's call it function process messages uh or process message um so this will take a message which is of typed multimodal message or no and then it'll return a multimodal message or no oh okay so um if message is null just going to return the message need some parentheses here okay and then what we're going to do is we're basically just going to call these uh functions that already exist here um otherwise so message. text is going to be uh redirect SRC URL message. text and then uh not me so message. files is going to be message. files map normalized messages yep I think this is okay cool cool cool process message um and then what we're going to do here is we're just going to call this function there so what we're going to do is we're going to return process message user message process message B message cool okay so uh that is pretty good progress um me back up a little bit okay so then now What's Happening Here is that um the index that spell file is you know delegating you know the actual rendering of the chatbot to this chatbot component uh so obviously this has the old value type uh now that we change it it's it's complaining uh but before we fix that maybe it makes sense to kind of talk a little bit about what's happening here in this index SW file um so you know similar or right let me back up uh so basically every index as SP file is going to have this one thing called the block and the block is like the basic like rendering you know block that's why it has that name of the gradio UI so that's what uh kind of like makes sure that all the components kind of like render within like the box that you see them render in in in cor gradio um and they all take you know they all take these these properties here like scale mean width height all that stuff um the other thing that every index file will have is going to be this thing called like the status tracker and the loading status um so this is basically what uh you know like the the spinning animation that you see when a component is being output by a function and like the processing is happening in the server you see that like progress animation that's basically what this data stor is doing right so every component's going to have that so when you see it don't be scared not that you would be scared I guess but but uh yeah just kind of you can you can pretty much leave it as is um and then yeah like the the label is usually in this block label thing um and it takes an icon right so if you look here you know there's like an icon library that you you can use uh in your custom component as well uh but basically we don't have to touch any of this because we like how the normal chatbot renders we're just changing a little bit about like the data processing uh so we can leave most this as is but you know if you do want to change a little bit about how component looks uh you can do that um you know by modifying the code basically um cool so let's go to this chat bot and let's fix the data issue so um let's let's import the type of uh import type uh multimodal message from utils um and then similar to what we did in index. spelt this will be a multimodal message or all and then this will be a multimodal message orinal okay and then here we go multi modal message or no and then same thing here cool um okay so let's see is there other stuff happing yeah okay so it's complaining obviously about the type being wrong so message so this will be handle select so yeah so let's change this to a multimodal message um change this to multim mobile message cool um okay so now let's go back down here okay so let's kind of walk through a little bit about what's happening here so um basically if the message is a string you render like a markdown of the message and then if the message is actually a file um what we're going to do is just basically render like a video or like a media component for that M type that corresponds on that M type so if it's an audio render an audio component if it's a video render a video component component all that stuff right so what we're going to want to do is um always render the markdown message and then for Loop over the files and then render uh basically keep this and then you know render the um yeah render all the the components that are in the files key um hopefully that makes sense uh when I start doing it it I hope it I think it will make a lot more sense right so we're going to get rid of that is because we're we're going to have a text message going to move that a little bit back and then what we're going to do is that in spelt you do um dollar sign each for so for each file in message files as actually is this the right syntax let me uh check actually I always uh always get confused that's the right what the right syntax is um so let me verify each okay I think it is f a um okay so what we're going to do is basically bring all the stuff in here if else if message okay and I'm not sure about this button thing button okay yeah we're just going to keep it as is so um let uh just going to bring this in uh for each bring that in there okay so um is this the right oh it's uh hashtag if so um if uh file is not null and file uh file file mind type includes audio so wondering if I usually like my co uh the editor like kind of picks up on the type differences I'm wondering if I get broke something um oh okay so this is wrong here because needs to be message. text because text is a message and then I believe this has to be called message so do that and then wondering what's going on here um okay so uh this looks good else if message and then file file M type includes video do that LF message and then the sorry this is wrong it's file file and then file all text oh not file one file um okay so file F and then do the same thing here right always going to have I think that's fine prob leave it as so file file URL and file alt text and then if okay [Music] so what is this complaining about maybe this is what my that's not open each each [Music] so oh and then I need to close the L so I understand so I need to close the here okay cool okay so now that I did that things are uh message text message files uh so let's see message pair message is a multimodal message for each file in message files so this is a string multi modal message oh sorry what happened is that I was doing some uh I was doing some python syntax there see like I said I'm not a really a front end guy but um you know that doesn't stop you from making or trying to make a a gradio custom component um yeah so message file okay so this looks good okay so if message and message oh yes so okay so obviously this thing is breaking now file file URL and then this will be file file URL um file file or name file file path um okay I think that's is probably okay um or this I mean this this whole message here um okie dokie so I'll tell you what I think I feel pretty good about this so this makes me feel like we've done most of the here we've we're we've kind of done as much as we can without actually trying to run this so let's let's run this so let's go to our demo and then um I'm going to do right so yeah the demo basically what it's doing it's like it's rendering a uh you know an interactive and non-interactive multimodal chatot I don't know what we have this whole comma here I don't think we need this at all actually so let me just remove this um and then I don't think we need this either so okay uh let me go back to the terminal right so uh once you've you know made sufficient modifications to the code or before you can run this demo in a development mode uh to see if if your code is working right so what development mode does is that it spins up the gradio front end and the gradio back end in an environment where changes to the code are reflected automatically so you don't have to like restart the server or anything so it helps you know iterate a lot faster on on these components um okay so uh the way you do that is you do groc Dev okay so let's see cool okay so it's working um it's opening here my other laptop let me try to bring it um okay so I'm just gonna give me a second sorry I'm just going to new tab open this here cool cool cool okay so so it's not loading probably means that there's a mistake somewhere so let's figure it out I properties of undefined reading text where is this happening in chatbot line 126 okay so let's go to the chatbot line 126 um that's probably wrong um let go back to um reading text uh new chatbot here let me go back to the demo as sample nothing here okay so it's probably just a mistake in the front end let's try to figure it out so go back to the code so cannot read properties of [Music] um value process message uh I wonder if it's like a backend thing so pre-process of payload turn that postprocess none proper okay okay let's see another message conso okay not repr oh new chat let's see okay no message so uh this will be a let's try to fix the types here multimodal message n okay so maybe this is what was happening so okay yeah so maybe this is what was happening noriz messages multimodal message okay yeah so the file is a file message okay yeah so this is sorry this is a file message and this will return a file message okay okay this looks good message text um to the console can find reading text okay this uh can I read properties interesting okay so I think what's probably happening is that the um it's probably happening is that the the value is none so let's go to the demo the value is none or somewhere the value is none and then um it's uh not liking it because I'm somewhere I'm assuming that it's not uh not none so I'm just trying to think oh this is why so I'm not returning anything the answer was staring me right in the face okay so let's see Moment of Truth oh nice okay cool see uh it's really scary when it doesn't work it's really fun when it does work okay so um so awesome that's great so let's uh let's test our code a little bit more so what I'm going to do is I'm going to like simulate a conversation here um between a user and a bot where they're like exchanging um where they're exchanging like files and stuff so um so you let's see so uh user message one is going to be uh text and then it's going to be um hello what is in this image and then the files are going to be um whoa that's cool um I I don't want to do that though just because I don't know what's if that's actually a real file um I'm just going to uh copy a URL of a file that I do know um so this will be a list of files and then uh the file is going to be uh what I'm going to do is from radio so basically because the data model uses a uh a file data um I'm just going to use that to be it'll be easier file file data and then the path is going to be this URL here I think that's good um yeah I think that makes sense okay um and then what we're going to do here uh bot message one is going to be text TT uh it is a very cute dog and then files will be nothing okay and then [Music] conversation is going to be user message one B message and then this has to be a list of lists so that's what we're going to do and then we're going to use conversation um okay so did it work oh nope n tape has no attribute expand tabs okay so let me file text so this is coming from we look here expand tab so I'm pretty sure that's coming it's coming from our back end expand tabs interesting um okay so for f let's see okay let me read the message again and type object has no attribute expand tabs I wonder where it's getting called from um let's go to our demo and make sure that the right thing file file [Music] data I think this is the right thing let's see X Files list file message yep um is it uh oh maybe the way that I wrote it I'm assuming that the alt text is always present let's see all text um let's see post process next message I wonder if it's this line here so let me just comment that out we'll see what happens the error goes away change detective so I think that did fix the error no it didn't oops see so there is an error here so it's not this go back to to the [Music] demo oh test text damn okay oh there we go cool so hello what is in this image it is a dog awesome so that worked uh so it's probably better it would probably be better to do a um to like actually import the data model class that way we get like a helpful prentic error um but um let us continue so user message two so text um let's see um describe this audio clip please let's be nice ni um files so this will be a file file data and then what I'm going to do actually um so we did a URL here let me just pass a local file um so let me uh just do that real quick um over here in this other component or this other terminal actually so CP sources gradius um uh gradio demo yes uh audio debuger I think and then ca. web I'm going to pass it to sources components um multi modal chat boot demo cool uh so let me uh go back let me just put this over there um okay so file data so the pth in this case so you can see here I put it in the demo ca. we so the path here is uh it'll actually be demo Das Cantina wav because we're running this from the top level not the demo directory so uh can. wav oh actually did some crazy stuff there um actually it's easier to not use cop pod in this case so file close that close that close that okay and then the bot's going to say can type B message to text it is the cona song from Star Wars okay and then no files so now let's add that to our conversation so user message 2 B message uh change detected okay so I'm hopefully it reloaded so hello what is in this image cute dog describe this audio clip it I don't know if you guys can hear that but it's like the Cana song from Star Wars and the bot is smart enough to know that um okay and then the last thing we'll do is a video so um user message three and this time rather than the user sending a a um a file let's have the bot return a file just to show that that works too uh give me a video clip please and then you know user will not send any files and then uh bot message three uh text here's a video clip of the world uh file and then let me just do the same thing let me just copy over a file um real quick radio so I'm just copying something from the um from the gradio repo of the test file that I use a lot in the gr repo sources Okay so let's go back here so files this will be a list and uh it'll be a file file data path so you can see the video world that MP4 so demo world. MP4 okay cool beans okay so by message three and then actually you know what let's just send you know two files back uh why not just to show that we could display more than one file per message um file file data uh let's just send the cantina song back again canina and then okay so then let's add that to our conversation so user message three B message three uh change detected no errors nice okay so give me a video clip here's a video clip of the world you can play it nice and then you can play the clip cool so um good job us uh good job team uh yeah so you know there are a couple bugs there we have to figure out but you know that's usually how it goes so it's not going to work the first first time even if you work on gradio every day you're still going to make mistakes um so it's just a matter of persevering I guess uh but yeah but you know that being said though if you run into any trouble that you can't figure out uh feel free to ask on the hugging face Discord in the gro Channel follow an issue um about things we can improve about this because obviously we want to make this as easy as possible so okay so now I'm pretty happy with this um let me change this back to um not use demo uh actually because I want to deploy this to hugging face in which case um you know like the the files are going to be in the same directory as where the server is being loaded from so let me just yes it's going to complain that I can't find the file which is expected okay so um after you've done implementing your component uh what you do is you build it so you do radio CC build let me actually uh make this yeah radio CC build uh so what that that is going to do is um it's going to like build the component so it's going to package all the front end code and create a wheel which is the standard python package distribution file format um of your component right so um so the wheels located in the disc directory so we do this uh here we see that there is a wheel for a multimodal chatbot and it there is a um The Source distribution cool so uh could send this you know to anyone you could pip install this um actually yeah um let me just show that real quick so python demo app.py oh let me just CD into demo so that it works python uh app.py so once you build it you don't you can run it outside of De mode so um let's go check that out so hooray yep awesome okay so basically once you build it um you know you can run it wherever you want want uh and then you could also send this file to any one of your friends your colleagues uh they can just pip install like they could do pip install disc oh I'm in the wrong directory uh pip install disc um and then uh the wheel file and then they'll have this and they can use this component in any gradio app uh right but um rather than you having to send this file manually to people it'd be way easier if you could just sh upload this to pipie so that anyone can install it with Pip and it'd be really cool if you could just like deploy it to hugging pH immediately so that anyone can check out your component uh so that is what we're going to do now um so uh after you build it only after you've built it uh you can do gradio CC publish so what this will do is it'll walk you through the the process of publishing uh to pipie and to hugging face so um here it's explaining that if you upload it to ppie you can install with Pip install so that's what we're going to do so it's asking me if if I want to upload it to piie yes I do and then what's needed is a username or a password uh so you can create an account here uh my account my account actually has two Factor authorization so I'm not going to log in with my standard username and password I'm going to log in with an API token so uh username token let me go get um let me go get my API token right now so yeah so this supports tofa awesome I authenticated so I'm uploading the wheel and the source distribution to pipie um so this is uh it's on pipie now I think that's super cool so anyone can run this line and get this component and use them use it in their in their gradio app so I think that's really cool uh and then it's you know uh you know saying that you know if you upload talk spaces you know anyone can use it without having to install it right so people who don't people who don't don't know python people don't know how to code can use my multimodal chatback component so I want to do that so I'm going to say yes uh all right so then the way that it's um works is that it tells you to you know point it to a demo directory so um by default it'll use the demo directory that you use throughout the the development process so I'm just going to leave it blank to signify that I want to use that demo directory you can obviously change it if you want and then it's also asking if I want to upload the source code I do want to upload the source code and then I'm just going to use the current directory because that contains source code uh so it's updating it's uploading all all of our files it's uploading our wheel um and cool now they got updated so it's building my hugging face space of my multimodal chatbot component so spe this up in the edit cool um but yeah but our component is on pii so it's really cool you get a basically installed in any hugging face space or on collab or um anywhere really so any computer basically has an internet access and pip installed um okay so now we started cool it's working nice okay so then here is our little chatbot component everything plays beautifully this is so awesome nice okay so I hope you enjoyed this tutorial uh definitely something new for me so let me know if there's any feedback uh for how we can make this better um we definitely want to make it better um if I can uh but yeah but this is really cool right so this is you know like our our custom multimodal chatbot um and then what we're going to do in a subsequent video is build like a custom text box in which you can submit both text and file attachments simultaneously so that you could make use of this component so uh stay tuned for part two I hope you enjoyed this tutorial again and um yeah talk to you guys uh or see you guys soon

Create Your Own Microsoft Recall AI Feature with RAG.en.srt

00:00:00,040 --> 00:00:01,560 today's project is of course going to be heavily inspired by the kind of controversial Microsoft recall feature so I really want to see if we can create our own version of this my plan was to do this 100% locally but the wish wers just weren't good enough the performance was not stable so I had to kind of abandon that and just make a prototype using GPD 40 because that is kind of the far by the best wish model I have tried so far so yeah it's a bit shame but I wanted it to be locally but uh yeah that could be something for the future so let me just go through kind of how we set this up and how I wanted this to work so I divided this into three phases so we have the record phase we have the analyze phase and to kind of use this we have a rag phase I'm going to explain that but let's just start here on the record phase so basically when we fire up our script this is going to screenshot our computer screen of course and it's going to say those screenshots and bring them to further analyze and put them into a rag system right but I kind of wanted to uh Implement something that kind of monitor pixel changes on our screen because we don't want to spam the same screenshot over and over again so I implemented something that looks at our Monitor and if there's a 5% pixel change to kind of the previous screenshot then it's going to take a new screenshot and save that and bring it over over to the analyze phase I also implemented a step down here that GPT 40 creates a custom screenshot name uh based on kind of the analyze uh feature here from GPT 40 because we want to Archive those screenshots so we can look them up later that is kind of the ID behind the recall feature right if we go to the analyze phas now you can see uh when a screenshot is Sav is going to be analyzed by GT40 so this is going to extract you inter actions what happened in the screen any URLs and of course the name that is associated with the screenshot and this is going to be put in our archive uh but also the screenshot is saved to a new folder so we can look it up if we want to go back in time and see what we did in this exactly Frozen moment in time right uh I think that's kind of how this Microsoft recall feature works so I thought it was pretty interesting and it does work uh so let's just move on to kind of the rag phase this is how we can actually use this system and here you can kind of see we just take the archive that is kind of the user action plus the link to the screenshot uh we have saved in archive and we create embeddings from this uh this is done locally so we are using a local AMA embeddings models and we use llama 3 to kind of search over that rag space right uh so here we can just search for let's say something like uh did I visit Discord yesterday and then you can kind of find the associated screenshot when you did visit let's say Discord what you talked about on Discord because you kind of get the recent action that you talked about on the Discord screenshot and you get the name so you can look up the screenshot and see exactly what you did so that is basically the whole ID behind this uh so now I think we just going to take a quick look at the code kind of how I set this up and let's bring it out in action and see if it actually works but before we do that if you want to learn more about how llms work data analysis science and all that stuff take a look at today's sponsor brilliant.org are you eager to dive into the world of data analysis or understand how large language models work then you're going to love brilliant.org the sponsor of today's video brilliant turns complex subjects into engaging Hands-On experiences that make learning fun and effective I especially like the building regression models course that is perfect for Learners at any level you learn how to visualize massive data sets make better informed decisions from the bias theorum to multiple linear regression another favorite mine is of course the how llms work course this immersive AI Workshop lets you explore the mechanics of large language models showing you how they build vocabulary and generate different outputs like poetry or cover letters freance approach to learning is proven to be six times more effective than traditional lectures by solving real problems you build critical thinking skills and a powerful daily learning Habit to try everything brilliant has to offer for free for 30 days visit brilliant.org allabout aai or just click the link in the description below go start your Learning Journey today a big thanks to brilliant for sponsoring this video okay so now let's walk through some of the most important functions in our code to actually make this work so I just want to start with the analyze screenshot functions because this is kind of the the most important part of course uh you can see we are running the GP 4 all model uh it's just so good like it's by far the best wish model I ever tried uh I just wish there was like an open source model that could be on this level soon so we can make this 100% locally I think how bad cool that would be but now it's like should you I don't even think you should use this because this is sending kind of your uh proprietary data sometimes out with the API and stuff so this is just kind of prototype for something hopefully we can have in the future but it is really fun to play around with and it does work but let's just focus on the code here now for a while so you can see uh so let's let me show you kind of the The Prompt I use here extract the most important information from what is happening in the image include URLs on the website if applicable because I want to be able to kind of extract the URLs I was on let's say I remember something I was on I was on that web page but I don't remember exactly the URL then I can kind of search up that information and find the url I was on so yeah that is kind of the idea behind this it's a pretty simple prompt but it works for my my use case here okay so now we kind of come to the chunking part this is important for the rag right and this is kind of taken from my EC local rag setup so we're going to divide it into chunks of Maximum thousand characters and every yeah how should you say this every action is kind of chunked into the history. text so we can use it in rag to search up so I just wanted to show you an example so you can see here uh here is kind of one action we took from a screenshot so you can see we have the PNG image here that is associated with this uh with this uh saved action so the user was engaged in multiple activities on the computer running a python script executing a python script called recall in power cell terminal and you can see reviewing a directory and we have a directory path working on a canva project so we got a lot of information from this and we can also look up this image here if we go to my folder now you can see I have the archive user activity recall 12 cona AI so here you can see everything that happened in that image so this is kind of associated with this uh action right and we have another uh image here the user was watching a YouTube video called Introducing co- pilot PC by Microsoft and this is our other screenshot so you can see it here so yeah I think it's working pretty good and that is kind of how we set this up uh we also have a GPD for Oat to kind of rewrite this queries so you're an expert extracting information from a text uh we use that uh and here is kind of the compare screenshot function so we take the previous screenshot and compare it with the new one and if kind of the difference in pixels is uh set percentage here uh then we're going to execute on that screenshot because if I just leave my screen on like this there's no pixel changes so we're not going to take a screenshot then only if the user does something else that is kind of the idea behind it and that is one I kind of understood that Microsoft is trying to do as well so I set the diff percentage to five I don't know what the optimal solution is here uh but I set it to five now and seems to be working pretty good so yeah you can see here the GPD 4 oat prompt is kind of we feed in the result from the image description right and then we say from the image description about extract information uh what the user is doing on the computer include a URL if applicable so the reason I kind of run it again with a new uh function here is because I had some results just running it from this uh that was not too good so I tried to run it again over a new function just by feeding in the results and it seemed to work pretty good so uh I kind of left it like this and here is kind of the relevant file name query if we look at the names of our images you can see my file name here is Microsoft co-pilots PC keynote and this file name comes from using the gp4 oat model and Generator short concise relevant file name for the following description this file name is quite important because uh this can be used in our rag phase to get keywords so if we type Microsoft co-pilot this will kind of pop up in our rag search right that is why I want these file names to be relevant and not just some random name and yeah is there anything else to say here about the code it's pretty straightforward uh it kind of ends up at the end here that we are chunking uh everything and putting it into this history text on kind of a new line so it's ready to be embedded in our rag model uh I might do like a follow-up video video on my member section if people are interested in diving deeper into this of course this code is going to be uploaded to the community GitHub so if you want straight access to this just become a member of the channel follow the link in the description and I will invite you to our community GitHub and our community Discord and yeah at the end there if we want to stop this we can just keyboard interrupt and this will exit uh other than that it's just going to run in a true true true Loop until we stop it I also added this 3 second delay before starting because when we fire up our terminal here yeah I just wanted a small sleep here and yeah that is basically it uh to do this um compare screenshots we are using open CV2 and seems to be working pretty good so I think I just want to show you kind of In Action Now how this works and what we can do with this okay so let's run our script now and let's kind of see how this works now so uh let's say I just wanted to start my day at working so I'm just going to fire up this script I'm just going to go to this website here I'm just going to pretend I'm reading this so hopefully now this has taken a screenshot of this right uh so I just want to leave it here now because now you can kind of see it's measuring the different percentage so let's say now we switch to this x poost okay so now we kind of changed our image and then you can see if we go back here the percentage changed to 26% and that means that we took a new screenshot right because the pixels changed and we take a look at this post on X and now we got a second different uh percentage because we brought up the terminal but if we let this just run now we're probably just going to stay on this so now just let's just operate the computer as normal this is going to run in the background right so we can see here we are on kind of the local llama Reddit post we can read a bit about this of course this is not going to take screenshots every single second so it's going to be a bit it's not perfect right we can click onto this GitHub page and hopefully we are collecting screenshots now as we are scrolling but of course it's not going to be perfect so I think we're just going to stop it here now and then we can kind of take a look at the results and how we can implement this into rag R so if we go back now to our history. text we can kind of reload this and we should have some more yeah information here so you can see a carati gpt2 reproduction llmc the users reading a post uh Andre carpon X yes we did that the users reading a post on local llama reading a post on GitHub executing a python script that's true and yeah you can see this worked pretty good let's take a look at the images that is kind of associated with this so let's take a look at the carpati gpt2 reproduction image so we can just go here Cara 2 uh yes so you can see this is the image of the the Twitter post we read right or the X post so yeah we can actually align this with our information and find the screenshot here so I think the next step now is going to be to look at our Rag and how we can embed this and start using our recall feature information so here we are basically using exactly the setup I had on my E Local rag you can find that that's open source you can just follow the link in description to find this code so basically the only difference here is now that instead of uh feeding in our w we call it uh in the previous version we're just feeding in our history. text right and embedding that and we can start searching over it so let's just fire up the terminal here and kind of let's clear our cach first and then we can embed our new history here right so let's just run python Reco ragp D- clear cache so we kind of clear our previous cache okay and then we can generate new embeddings on history. text save embeddings to Vault embeddings Json and now we can start asking question about our yeah documents but it is actually our recall uh information right so let's try to ask I read a post about gpt2 on X but I forgot who the author [Music] was okay so we are fetching some information about gpd2 here from our archive right according to your archive data you read a post about Yeah by Andre car party on X for Twitter but reproducing the gp2 Mor okay yeah that's good let's also try to find our um related screenshot do I have any PNG Files about gpt2 okay so you can see according to Archive data you have two PNG files related to gpt2 reproducing gpt2 Gib uh recall diff percentage okay so let's check this reproducing GPT through 124 million 90 minutes so we can go to our archive here and you can see reproducing gpt2 so this is actually from the GitHub so not exactly our X um post but yeah I guess it found something let's try to alter that and add X in maybe let's ask do I have any PNG Files about gpt2 from X according to Archive data you have one PNG file yes gp2 from X okay perfect so this is the car party gpt2 reproduction llmc so let's see if that works and yeah perfect so if I was a bit more specific there I could actually find the post we took the screenshot of on X so yeah I got to say I'm pretty happy how this worked and it is actually kind of how I wanted this to work so this means that you can kind of get like a imagine you get like a big storage here in your history and you get like a ton of different screenshots here this could be helpful if you wanted to kind of track back and see what you did maybe yesterday and stuff like that so I think it's working kind of how I wanted this to work with this rag face implementation so yeah that is basically what I wanted to share with you today like I said uh in the video if you want access to this just follow the link in the description and become a member of the channel I will probably upload this uh code tomorrow uh I might even do a more Deep dive into how this exactly work if people want that uh but yeah I found it interesting it's a shame that we can't do it or that I couldn't actually do it locally uh yet and maybe some of you can list if you actually find a good way to do this locally please leave a comment uh and I want to see it and I want to try it and maybe we can do something together uh but other than that uh I think it worked pretty good I'm very happy how it turned out and it was not that hard to implement and I think we could kind of upgrade this in the future and that's going to be very interesting uh so yeah should you use this probably no because you're sending a lot of private information over the API and yeah I'm not sure uh I don't think I'm going to use this actively but it was a fun prototype to Showcase what we might have uh running locally in the future we just need a bit of a better Vision model and I think everything should work pretty good uh other than that yeah thank you for tuning in and got some cool projects coming up so look out for that and don't forget to check out brilliant.org Link in the description thank you for tuning in and I'll see you again on Sunday

Creation Stories in Chinese Mythology.en.srt

00:00:00,000 --> 00:00:03,770 this video is sponsored by surfsharkvpn [Music] have you ever gotten tired of these snake deities on these central plains i don't know if you guys imagined me learning all my chinese mythology from my family telling me bedtime stories but that was not what happened more like my parents left me with a bunch of chinese mythology cartoon dvds while they were out working but i have to admit those cartoons did make a strong impression on me i found out the universe was created by a hairy giant with an axe and that chinese people were created by a snake goddess so let me tell you a bit about those stories along with the further academic research that i did on their evolutions in the chinese folk religion world view in the beginning there was chaos this chaos was like a gigantic egg and in the egg slapped a bean called pangu pangu grew in the egg for 18 000 years then suddenly opened his eyes and discovered that there was nothing around him this made him so angry he could hardly bear it and thus he grabbed the axe he had been born with and slashed the cosmic egg of chaos open though a minor note here the axe was only added to the story around the ming dynasty so about like four to six hundred years ago regardless the light and clear aspects of the chaos rose up and became the sky while the heavy and murky aspects sank down and became the earth to prevent them from merging again pangu held the heaven and earth apart with his own body he did this for another eighteen thousand years during which he kept growing in height until the heaven and earth stretched ninety thousand leagues apart after this pangu died of exhaustion his breath became the wind and clouds his voice became thunder his left eye became the sun his right eye became the moon his limbs became the four directions his body became great mountains his blood became rivers his veins became roads his muscles became fertile land his hair became the stars his skin and body hairs became vegetation his teeth became precious metals his bones became hard stones his marrow became beautiful jade his sweat became dew and the fleas on his body became the many animals what's interesting about pangu is that he's actually a relative latecomer to chinese myth the earliest record of him is in the three kingdoms era that's only about 1800 years ago while most other figures of ancient chinese myth are many thousands of years older before him there was no widely accepted creation myth for the universe itself throughout china academic theories differ on where exactly pangu came from before i get into them though i gotta tell you about surf shark vpn the sponsor of this video while doing research for this video i once again ran into the problem of having very glitchy connections to chinese internet sources i don't know what kind of chinese governmental blacklist my ip is on or how it got there but i can't access most chinese websites unless i change my ip with a vpn thankfully surfshark makes this very easy all i have to do is click one button and those websites display normally to me again the best thing is that one surfshark account comes with unlimited installations so i can't be stopped anywhere it's available as a desktop program a browser extension and an app for my mobile devices even if you don't need to pull off ip changing shenanigans just to evade a governmental blacklist a vpn is still useful for accessing geo-restricted content not normally available to you you paid all that money for disney plus and they're still keeping certain shows or movies from you no problem just turn on surf shark vpn and you are no longer restricted you can use my code dao to get 83 off plus four extra months for free as a bonus the vpn connection encrypts your data to keep it private they have a 30 day money back policy so you have nothing to lose in deciding to try it out i'll put the link in the description below and back to pangu the creator giant a popular theory is that he evolved from the folk stories of southern chinese ethnic groups like the yao the hmong and the lee peoples in their folklore during the reign of an ancient king there once lived an old woman in his palace who had ear pain for three years after which a royal physician plucked a golden worm out of her ear that was about the size of a silkworm this worm was placed in a gourd and covered with a plate unexpectedly the worm turned into a dog with five colored fur it was named pauhu literally plategord after wear had emerged from the king loved this dog and always kept it at his side but the king had one major worry an enemy tribe was threatening his borders he declared that he would bestow a high ranking title lavish gifts and the hand of his youngest daughter in marriage to anyone who could bring back the head of this tribal leader the dog panhu then suddenly ran out of the palace and all the way to the enemy tribe's war camp the tribal leader happened to be throwing a party and was super drunk while he was passed out panhu bit off his head and brought it back to the king the king was beyond delighted but since panhu was just a dog all he gave panhu was a lot of meat to eat this made pamphlet sink into depression after several days the king mused that maybe panhu is mad at him for not fulfilling his promise to marry his daughter to the tribal leader's killer but it's not like dogs and humans can marry suddenly panhu spoke up telling the king to not worry about it and to just place him in a golden vessel for seven days and seven nights after which she would become human the king did this on the sixth day though the princess got worried that panuku may be starving in that vessel so she took a peek this was a mistake panhu's body had turned human but his head hadn't and it wouldn't change now so the princess had to marry him as he was with a dog hat on her own head this was the birth of furries i mean this was the birth of many southern tribes after the marriage panhu and the princess moved to the southern mountains to live as common folk they had three sons and three daughters who then intermarried and gave birth to several southern lineages don't make that face you know how common incest is in these myths stories there's more coming up don't worry anyway some scholars propose that the folklore of panuhu the doc king somehow evolved into pangu the creator of the universe though there's a lot of debate around this because the stories have basically nothing in common besides the similar names and their status as original stories kind of many other ethnic groups across china have different interpretations of what panhu did and what he looked like but him being the one to split the heaven and earth is what's widely accepted nowadays the next mythological figure commonly talked about after pangu is nua the creator goddess of humanity her upper body is human while her lower half is commonly depicted as that of a snakes after pangu separated the heaven and earth and his body became the vast landscape the goddess knew i walked around the mountains and rivers and trees but still felt like something was missing from the world when she crouched down near a pond or some say she crouched near the yellow river itself she saw her own reflection and realized what she needed to do she shaped the yellow mud on the bank in her own image then breathed life into it this became the first human excited by her creation nua sculpted more and more humans but eventually got tired of handcrafting every single one so she took a vine and with the mud every splatter became another human essentially mass producing them the humans she hand-made became the nobility while the mass-produced ones became the commoners watching humanity though nuan became worried that they would die out without her so she told them to pair up in male female pairs and create descendants themselves every second month she would hold the game festival near her temple during which young men and women will be free to marry among themselves with the grassy earth as their bed and the stars and moon as their canopy but this isn't nuan's only legend a long time after her creation of humanity a war broke out between the gods one particular battle ended with kung gong the god of water at the brink of defeat near the bujo mountain in the northwest of china furious and desperate gong gong smashed his head into boujou mountain shattering it in two and toppling the heavens half the sky collapsed and deep crevices fissured across the earth rain poured from the hole in the sky and black water spewed from the cracks in the earth creating raging floods that ravaged the lands mountains and forests caught on fire lighting the world blood red ferocious beasts attacked humanity fierce black birds dashed down from above and tore at the old and the young with their sharp claws heartbroken nuan collected many five-colored stones from the world's great rivers and smelted them into a sticky iridescent liquid she used this liquid to mend the hole in the sky this was the origin of beautiful clouds but she feared just mending the hole wouldn't be enough so she also killed a large world-sized tortoise and used one of its legs as a replacement pillar after that she slayed a black dragon that was terrorizing the central plains then burnt reeds into ash to dam the flood waters thus the carnage was over but since the turtle leg wasn't quite as tall as the other pillars the sun moon and stars slid west ever since creating the cycle of day and night also the giant rope that suspended the southeast corner of the earth had snapped during the drama making the lands there lower and causing rivers to flow east which makes perfect sense if you look at the geography of china nua was really the mvd alright most venerated deity common folklore doesn't usually talk of how she died but according to the classic of mountains and seas this ancient and mysterious book full of folklore after her death her intestines became 10 gods that are just hanging out before the song dynasty the 23rd day of every first month was the heaven piercing festival during which people would make many flatbreads and place them during which people would make many flatbreads and place them on their ceiling to imitate the mending of heaven why did this festival die out some scholars believe it's because salty male confusions have tried to systematically tear down nua's status as mother goddess throughout history it's commonly thought that nua represents the matriarchal system that early humans lived under before men realize they don't need to worship women they could just use violence to turn them into slaves of the patriarchy instead naturally after the patriarchy came into dominance the status of niwa contradicted the notion that men were supreme so supporters of the patriarchy has tried to change her legend to diminish her importance most notably they paired her up with a prominent ancient male god fushi claiming he was both her brother and her husband see i warned you that more incest was coming except if you look into their individual myths this makes no sense fushi's legend starts in the northwest where it's said that there was once a country called huashi that couldn't be reached by walking carriage or by boat you just could not go there okay it had no government no leader no greed no desires and its people lived long and happy lives they could walk into water without drowning walk into fire without burning and traverse the sky as if it were flat ground clouds and fog didn't block their sight and thunder and lightning didn't block their hearing one day a girl of huashu went east to the beautiful and lush thunder marsh and came across a giant footprint she stepped in it turns out the footprint was that of the thunder god who had a human head and a dragon's body she became pregnant for 12 years then gave birth to a son fushi who had a human head and a snake's body note here that snakes are considered lesser forms of dragons in chinese myth it's actually interesting that so many creation stories across the world involve snakes they're probably one of those things that freaked out our ancestors so much on a biological level that our ancestors had to attribute some sort of divinity to them also the whole deal with them shedding husks so they seem immortal what's the creation story in your culture does it involve snakes anyway fousey grew up to be a great tribal leader inventing many things that benefited his people by observing the clouds in the sky the rain the snow the thunder the lightning the winds and the birds and beasts he created the eight trigrams the yin yang and the five elements to explain the patterns of change in the natural world by observing how spiders made webs he invented fishing nets so his people would no longer have to catch fish by hand he also invented a writing system to replace keeping records by tying knots and he established marital rights that forbade people of the same ancestral house from marrying each other ending the era where people knew only of their mothers and not of their fathers niwa is said to have been his wife and invented a bunch of instruments with him but her legend very clearly states that she created humanity alone like she didn't need a man for that also if they're supposed to be brother and sister that goes against the marital rights that he established the whole arrangement is just sketchy what's sketchier is that there's another legend where fussy and nuan were supposedly the only survivors of a great flood as children after that they realized they had to repopulate the world but they also knew they were brother and sister so they were ashamed of it thus they asked the kevins for guidance first they each rolled a millstone down the mountain they proposed that if the gods approved of their copulation the millstone will land together then stories differ from here some say the millstones did land together naturally others say fusi that little rascal ran down the hill before nua and stacked the stones together himself then they may or may not have done a second divination where they each lit a fire on a different mountain if the plumes of smoke went straight up it was a sign that the gods disapproved of them if the plumes mixed together the gods approved the plumes of smoke did mix together finally nuan told fusi that if he could catch her then they could repopulate the earth she ran off and fussy chased her but when the chase got around to a big tree fussy caught her by suddenly changing direction and so he impregnated her except when she eventually gave birth it was to a grotesque mass of flesh instead of a baby horrified they cut it into tiny pieces and took them up the ladder of heaven in hopes of asking the gods what was up halfway up a great wind suddenly scattered the pieces of flesh across the earth and each piece became a person thus populating the earth once again this story just straight up does not fit with either nua or fusi's individual legend no it was likely appropriated from a flood myth of the yao and hmong people in that legend there was once a day where the sky was dense with rain clouds and thunder rumbled over the heavens scaring little children a man was working outside laying a bunch of moss over his roof to prevent the rain from wrecking his house his son and daughter watched him work then the three of them huddled in their house just as the rain came pouring down the rain pelted harder the wind blew fiercer and the thunder grew louder as if the thunder god himself was about to deal out his wrathful punishment the man sensing something bad was about to happen took a steel cage and a hunting spear and waited bravely outside with a flash of lightning and a roar like mountains cracking the asia faced thunder god flew down from the roof with an axe in hand meaty wings flapping on his back malevolent like glinting in his eyes the man hurried to stab the thunder god and lock it in the steel cage the next day the man went to the market to buy spices because he planned to butcher the thunder god and eat it before he left he told his children to never ever give the thunder god water but once the man was gone the thunder god pretended to cry and moan in pain asking for water the boy who was older insisted that their father forbade them from giving him water the thunder god asked for just a cup of water instead of a whole bowl but the boy refused him still the thunder god then asked for a few drops of water from the brush the family uses to scrub their walk the girl who was younger felt sympathy for his pain and pleaded on behalf of him saying nothing bad would happen with just a few drops of water so her brother relented as soon as the thunder god received the drops of water he told the kids to leave the house because he was about to burst out before he escaped back to the heavens he pulled out one of his teeth and told the kids to plant it in the earth and that one disaster happened they could escape in the fruit it would bear soon the dad came back with the spices and discovered in shock that the thunder god had escaped realizing that disaster was coming he hurried to buy supplies to build a steel boat meanwhile his kids planted the tooth which sprouted as soon as it was buried and bore fruit within the day by next morning the fruit had grown into a huge gourd the kids saw the gourd open and discovered that it was filled with teeth inside they plucked all the teeth out and found that the gourd shell was just big enough for two children to hide in on the third day the dad was just finishing up his steel boat when black winds started blowing everywhere wild rain poured from the night sky and groundwater burst from the earth and flooded the lands like trampling horses there was so much water it drowned the hills and engulfed the highest mountains the dad escaped in his boat and the kids escaped in their gourd eventually the waters flooded high enough to reach the heavens so the brave dad rode his boat to the heavenly gate demanding to be let in fearing his wrath the gods inside told the god of water to quell the flood the water then retreated instantly and the brave dad fell shattering with a seal boat on the ground however his children survived because their gourd bounced instead of breaking every other human in the world had died except for them though so the rest of the story is the exact same plot as the nuan fusi story it's pretty clear that their names just got slapped onto these two kids to justify the idea that they're a married couple and also siblings and this happened because people wanted to delegitimize nua's status as a female ruler in chinese history and myth there's this notion that there were three divine emperors in ancient times fusi and the divine farmer who i'll talk about in some other video are commonly cited as two out of the three emperors but people can't agree on who the third one is some list nua as the third some rank her above all three because her status as creator god is and others see her as beneath the three a lot of the controversy stems from how nuan and fuji are supposedly a couple if they reign together then it's not fair for them to both have a place among the three emperors so nua has to get kicked out so how did nuan fushi go from legendary rulers on equal footing to incestuous husband and wife well the earliest supposed mention of wushi having a wife is on an artifact called the true silk manuscript which was unearthed in 1943 by tomb roberts it was from a tomb of the true state dated approximately 2 300 years old this robe i'm wearing is actually a replica of a true artifact from around that time too like they sure had some good tomb sealing techniques the true silk manuscript is the oldest surviving record of a chinese creation myth and tells of how in the beginning of the world a creator god married a creator goddess and had four children together who became the four gods of time the four gods split the heaven and earth because they understood the principles of yin and yang then two other gods took command of the earth and made sure the stars would rise and fall in order and that she or life force would flow freely between the mountains and waters several thousand years later another god gave birth to the sun and moon so they didn't have those before that and thus brought peace to the lands and mountains the four time gods created the sky dome made its spin and reinforced it with the essence of five-colored wood the flame emperor sent his assistant drurong the god of fire to rule with the four gods so the people revere the gods and didn't dare offend them later gong gong the god of water you know that guy who like smashed his head into the pillar created the calendar making every 10 days into a week and splitting every day into night dusk day and dawn this creation myth is unique to this manuscript so we don't know how widespread the story is but it does suggest that at least in this region of this era the creation myth did tell of like two people doing the creation instead of one singular mother goddess but also a lot of the characters on it can no longer be read so the creator gods being fushi and yua is just one interpretation this manuscript has also been on a journey okay after the grave robbers dug it up it was purchased by the chinese collector tai chi chiang who studied it while fleeing the japanese invasion in world war ii during which he lost his wife and a daughter after the war an american proto-cia agent called john hadley cox tricked him into handing it over and smuggled it to america tai chi zhang tried to get it back for 30 years but it was eventually sold to famous art patron arthur sackler for five hundred thousand dollars so now this oldest record of a chinese creation myth resides in the arthur m sackler gallery in washington dc just like many other looted chinese artifacts i have a whole thread of them on twitter if you want to see but since sackler was uncertain about how it ended up in america he'd never put it on display still give it back america give it back that's not yours anyway nuan and fusi started getting definitively depicted as a couple several hundred years later in the han dynasty it's worth noting that this era had a lot of instances of powerful empresses and concubines taking control of the court this stressed out the male confusion officials to no end so there was a distinct rise in anti-female independence propaganda in this era but no matter how many new paintings you make you can't just erase a legend that has been passed down through generations for thousands of years the tales of nua hand-sculpting humanity and then saving us from the great flood by her damn self have persisted to this day as some of the most famous and important chinese folklore despite the two thousand years of attempts to delegitimize her after the reign of wuzatian the only female emperor in chinese history confucian scholars would list nua and wizatin together as examples of females being in the supreme position which is highly unnatural and must be avoided then if i was losing 10 i'd be so flattered like you had to reach all the way to the creator goddess to insult me by the ting dynasty the last one certain scholars tried to do mental gymnastics to claim that nua was a male god all along but nobody took this seriously even though they tried to make like male statues of her nua would always be the mother goddess of chinese people and misogynists would just have to deal with it anyway that was a glimpse into china's ancient creation stories i gotta remind you all that chinese mythology or chinese folk religion doesn't really have an organized standardized doctrine so details differ all over the place in different tellings for this video i relied on my existing cultural knowledge the book jongwoo transfer by the scholar bienko and the first volume of the tushuo tianjia chinese history series which is also written by two scholars unfortunately these books are only available in chinese and i don't have any recommendations for books in english because i don't read books about chinese myth and history in english not being able to see the actual characters for the names just bothers me too much if you want more english stories that riff on chinese myth though especially one with major percy jackson vibes i'm so excited to say that the cover for my middle grade novel has been revealed it's called zachary yin and the dragon emperor and is now available for pre-order at zacharygun.com it's like yu-gi-oh meets percy jackson about a chinese-american boy who gets compelled to go on an adventure across china after the spirit of the first emperor possesses his ar gaming headset he has to defeat many figures from history and myth in order to heist real artifacts and save his mom's soul it comes out may 3rd 2022 which is oh my god not even that far away where does it time go if you want something to read right now though my debut novel iron widow is out in bookstores everywhere it's been on the new york times bestseller list for seven weeks straight what you can also support me in making more of these videos about chinese history and myth by joining my patreon or tipping me on kofi shout outs to my patreon guardian lions benji sudokin cooper malamute curious mad cat durian dude out of spite eduardo aguirre aaron jacob person jose valeskis kakuga kite's universe molly mcallister nick health and robin karates dar magazine and another thanks to surfsharkvpn for sponsoring this video with their help i will see you next time

Customize your Windows Terminal.en.srt

00:00:04,940 --> 00:00:08,220 all right um hello party people um how's my audio okay awesome um yeah thank you for joining me in this session uh my name is Christopher win I'm the product manager for Windows terminal um Cascadia code and windows developer machines um my Twitter handle is Windows which is a pun on my last name and the word windows I'm funny haha um so we're we have a jam-packed um session today so the whole golf day session is for me to teach you folks how to customize your terminal for productivity and to do this I'll touch on a couple points the first is I'll make a high level overview of what is Windows terminal I'm going to walk you folks through creating a new profile live because as Cobra Kai said no fear um I'm going to talk about tabs pains and actions and finish this up with um with um some tips on how to use terminal icons and oh my Posh to trick out your Powershell so um to start off what is Windows terminal so Windows terminal is a host application for command line shells and this includes shells such as command prompt Powershell and W WSL so if you have command prompt Powershell and WSL Windows terminal recognizes that and it will create the profiles for those shells for you and because we're a host application and not a shell we can do cool things like render text with different colors change and add background images split panes and more we're available in like different flavors we have Windows terminal which is like you know our stable like release and we also have Windows terminal preview which is like our preview version version and you can get both from the store and get both um via winget and the cool thing is you can have both installed in your machine and they won't like conflict with each other so you'll be safe also subtle plug were also open source so please check us out at github.com Terminal we're we always welcome you contributors so join the party um so but enough about me like talking about turmoil let's um look at Terminal so escape and what I will do is open up Windows terminal so um let's see I opened up Windows terminal and uh first terminal tip um if you can do control and move your scroll bar up you'll be able to um increase the text size so by default um I have my Powershell profile set up as my as my default profile um if you click on the drop down here you'll see like a whole bunch of other profiles that I have on my machine such as command prompt WSL and like another version of Powershell Powershell 7.40 preview um one thing you may notice is if you look at my Powershell profile um you can see that the background's black the text is pink and the icon is red how I did this was um what I can do is within my settings I can click on each individual profile and basically change things up I can change my icon so I can change it to a red icon and also can do things like um change my starting directory change the name my profile and also change my appearance in additional settings so if I go in appearance I can change my color scheme which is how I got this color so um by default like terminal comes with about like eight or nine color schemes um but you can also create your own like color schemes as well um via the settings UI so if you click here on color schemes you can see like a whole bunch of color schemes that I made outside of um you know the ones that are included which are pretty much um subtle nod slash pop cultural references but um yeah these are my color schemes so um in the Pro in the setting and the profile settings we have the default settings which um these settings um they're applied to all the profiles um unless they're overwritten by like another profile setting so um whatever I do here in my Powershell setting like it will override the defaults so uh one of the cool things that you can do to make yourself more productive as a developer or like an IT Pro or even a student is create a new profile and basically um set that profile to your liking so um let's take um let's take this example say for pretend that I am a um pretend that I'm a node.js developer and now every day for my work um I wake up I open my computer and I know for a fact that um I have to go to the same node project every morning and do like an npm start man that's like you know repetitive um it's a little bit of toil so let's make a profile that can help us with that so um I'll add a new profile here and to make things quicker I'll just duplicate an existing profile like WSL as you duplicate and then what I can do what I should do next is just rename the profile so I'll call it node and because I know like I'll be running npm start like um a lot and like I want to you know run that npm start command in my node project what I'll do is I'll change the starting directory to the directory of like my node project in this case it's like node.js sample and I will expand this command line section and add npm start so what I'll do next is save and ideally um what will happen is um if I open up this drop down you'll see that that node profile is like um on there so if I click on this note profile what happens here is um give it a sec whenever I open up this profile what happens is I go into WSL I start off at that node project directory and um it will run that npm start command so I know like this is like not like the best like not the most super technical example like this is a very low level example but hopefully like um this sort of sort of inspires you folks to like you know maybe make your own like profiles for things that you do like like every day like maybe like connecting to like a kubernetes cluster or even sshing into like a Raspberry Pi or even just calling a like API for stocks to check your stocks so that's um that's pretty much um one example of profiles um the next thing I want to actually let's close this real quick next thing I want to touch up on is tabs so um you know with with terminal we can do cool things with tabs we can double click it to rename the tab so I can rename it rename it I can also right click it to change the color of the tab because a fun fact I learned like a couple weeks ago is sometimes we want our tabs to be read so it's you know it looks scary because production um we also do things like duplicate the tab or even split the tab so if I click split tab here I just split the tab so we see Powershell a Powershell profile on the left and the Powershell profile on the right but what if I want to split the tab again but not in Powershell but in command prompt well what I can do is I can click the drop down here hover over the profile I want to split or open as like a split into the current window hit alt and click and that should give me Powershell is a split Pane and I could do the same thing over here on the left for WSL so there we go so that's pretty much um that's pretty much tabs and split panes the next thing I want to talk about is action so let me um tidy things up by closing these so um what actions essentially are are um basically like key bindings so we have like a bunch of actions here like um you know closed pane to do this you do Ctrl shift W close window alt f4 but if you want to edit like um if you don't like these key bindings these default key bindings you can edit them or like on make your make a new action um like at a scroll Mark or um anything in this like selection like for example close tab and then set the key binding um for yourself like I can do control Z oh yep it looks like I already used it for uh practice so yeah let's do uh something like I don't know control Q oh yeah let's override it well what could go wrong but yeah that's pretty much it for actions if you're a huge fan of like key bindings um you know feel free to look at actions and you know customize actions to um yeah your preferences so that's it for actions um and let's go back to the PowerPoint so let's see the last thing I want to cover is um how you can make your Powershell profile look cooler using terminal icons oh my posh so to make um your turmoil look cooler at least in like Powershell um what you can do is first install a nerd font so what a nerd font is is essentially a font that has icons and glyphs and this also includes icons of like I guess like popular like Tech things sort of like like a GitHub logo a Docker logo a um the JavaScript logo um so yeah nerd fonts like they come with a lot of like um icons and glyphs and what you can also do in Powershell is install the um this module called terminal icons which will add more um more of these like um thermal specific icons to your Powershell and then add that to your Powershell profile and the last thing you could do is also install this thing called oh my Posh which is a um prompt theme engine so uh basically what it is is once you install all my Posh you'll be able to access some of the um cool themes that are available on all my cautious website and then add that theme to your profile so I already have all that set up so what I will do is um open up my partial profile and I'll zoom in and um to open up my partial profile I'll do code profile and just opens things up in um visual studio so you can tell that like I pretty much set this up this is a scripted demo so I'll uncomment this oh my Posh line so basically what I'm doing here um is setting my theme to The M365 princess theme which is um available in oh my Posh so once that's done um what I'll do is move to my node sample project and do an LS so the cool thing so this first thing I'm showing you is um the terminal icon so let me actually zoom into this more so because we have terminal um terminal icons um some of the files and some of the directories that we have um seen right here in like our command line has like some icons attached to it like for example like that node modules folder um it has like a folder icon it has the npm logo on that folder icon the public folder you know has folder icon gig nor as git icon so on so forth but this is just thermal icons so let me um open a new terminal instance where I have oh my posh Okay so let me zoom in some more so yeah oh my Posh you know that we have this cool um M365 princess theme but um one thing I want to highlight about these themes is they're not only for um you know looking cool visually but if I go back to that node.js sample Repository we can see that um yeah it shows what not only what um what what directory I'm in but also like what branch I'm in and like what version of node like I'm on and I guess having like a Time snap is cool too but yeah that's pretty much it for um My Demo um hopefully you know you walk away with some uh you know learn something cool about terminals today and hopefully um take what you learned to either make um make a profile that's that helps your productivity or even just walk out the room with a really cool looking terminal theme and that's it to me [Music]

Deep dive model merging.es.srt

00:00:00,160 --> 00:00:02,280 Hola a todos, soy Julian de Hohoging Face, ya que todos sabemos que puede ser un desafío construir un modelo de alta calidad que nuestro caso de uso empresarial espera y en los últimos meses una nueva técnica se ha vuelto cada vez más popular para intentar construir esos modelos de alta calidad con menos complejidad, tiempos de respuesta más rápidos y menos costo de cómputo y esta técnica se llama fusión de modelos, por lo que en este video presentaremos qué es la fusión de modelos y veremos los algoritmos más populares que se han diseñado para la fusión de modelos y que se implementan en una biblioteca de código abierto llamada kit de combinación. Está bien, un tema bastante interesante, muy diferente de los que hemos creado antes. Supongo que comencemos. Si disfrutas este video, dale me gusta y considera suscribirte a mi canal de YouTube. y si lo haces por favor no olvides habilitar las notificaciones para no perderte nada en el futuro. Además, por qué no compartes este video en tus redes sociales o con tus colegas porque si lo disfrutaste es muy probable que alguien más te lo agradezca. Muchas gracias por su apoyo. Entonces, ¿cuál es el problema que la fusión de modelos está tratando de resolver y qué es la fusión de modelos y cómo funciona? Ojalá respondamos todo eso para que sepamos, estoy tratando de construir el único gran modelo que funcione. Lo mejor para un caso de uso particular no es muy fácil, lleva tiempo, requiere muchas iteraciones, probablemente muchas rondas de ajuste, probablemente diferentes conjuntos de datos de ajuste o alineación, y ciertamente, toma tiempo y requiere computación y energía, y existe tal Algo como rendimientos decrecientes a medida que seguimos tratando de mejorar el modelo, por lo que requiere bastante esfuerzo y, si necesitamos hacer esto una y otra vez para cada proyecto, entonces esto puede ser difícil de escalar, por lo que es algo diferente. Se requiere y supongo que de eso se trata la fusión de modelos, tratar de encontrar otra forma de construir modelos de alta calidad, así que la idea básica es realmente, tenemos toneladas de buenos modelos por ahí, tenemos alrededor de medio millón de modelos en el Hub para el Las mejores arquitecturas están afinadas en todo tipo de conjuntos de datos, por lo que es probable que las capacidades que necesito de mi modelo estén presentes y tal vez estén presentes en diferentes modelos, tal vez un modelo pueda resumir documentos legales, tal vez otro modelo. Puedo traducir documentos de atención médica, por qué no, y tal vez necesite ambos, tal vez quiera desarrollar esas diferentes habilidades en mi modelo, así que en lugar de intentar ajustar un solo modelo en diferentes conjuntos de datos y tratar de enseñarle cosas diferentes, ¿puedo aprender? modelos existentes y de eso se trata realmente la fusión de modelos, vamos a intentar identificar buenos modelos que sepan las cosas que nos interesan y fusionarlas en uno solo con la esperanza de que el modelo de fusión conserve todas las bondades presentes en el modelos de origen, así que de eso se trata la fusión de modelos, de tratar de combinar varios modelos de tareas específicas en un solo modelo que esperamos que sea multitarea y vamos a hacer esto sin ningún tipo de capacitación y, fing, esto será puramente, diría uh una operación matemática en la que tomamos los pesos provenientes de esos diferentes modelos y los fusionamos usando un algoritmo particular, por lo que esta no es una técnica de deambulación, está bien, y sabling significa que tenemos una colección de modelos que predicen en paralelo y luego hacemos algún tipo de uh, ya sea promediando o ajustando las salidas, etc., etc., nada de eso aquí. Comenzamos desde varios modelos, pero al final solo queda un modelo. Lo bueno de fusionar es que no hay capacitación involucrada. no implica ningún funcionamiento, solo necesitamos un poquito de computación y todo funciona muy bien en la CPU, así que es un proceso muy liviano, es rápido, la fusión no requiere un montón de horas de GPU, para nada, puedes ejecutar esto. tal vez en unos minutos, dependiendo del tamaño del modelo en su máquina local, no hay costo adicional por el entrenamiento, no hay costo adicional por la inferencia porque al final del día todavía estamos prediciendo con un solo modelo, y ahí No hay latencia de inferencia adicional, um, es solo que supongo que es un modelo básico, cierto, no hay truco, no hay nada encima del modelo de fusión, así que esta es una técnica realmente interesante. La biblioteca más popular para hacer esto en este momento se llama kit de merchandising. um y el fundador del kit de merchandising en realidad se ha unido a una startup de aprendizaje automático llamada RC um iniciado por um de EX gente con cara de acaparamiento Hola chicos, buen trabajo en esto uh y siéntete libre de mirar el kit de merchandising, así que no vamos a bucear en el kit de merchandising per se um tienen buenos ejemplos en su repositorio, es razonablemente fácil comenzar, pero veremos las técnicas que realmente se implementan en el kit de merchandising y nos centraremos en comprender esos diferentes algoritmos están bien y tal vez muestre un par de fragmentos de código del kit de merchandising y tal vez un par de configuraciones. Punto bien, entonces estas son las técnicas de fusión, vamos a verlas, así que la primera se llama Sopas modelo. um nombre gracioso pero verás por qué se llama así entonces el siguiente que veremos se llama sorber interpolación lineal esférica que en realidad es un algo muy antiguo uh reiniciado para IA muy, muy interesante, estamos viendo la tarea aritmética, uh, dónde veremos los vínculos, que significa recortar el signo de elección y fusionar, también veremos la caída y el cambio de escala y, por último, pero no menos importante, veremos la fusión de Franken y, bueno, ese es el mejor nombre de todos. y no querrás perderte ese, es un poco loco, así que todos están disponibles en merge KY hoy. Estoy seguro de que aparecerán más, pero al momento de grabar esto es lo que tenemos, esto es muy activo. En este campo hay mucha emoción, así que, si estás viendo esto más tarde, probablemente haya más técnicas de fusión, tal vez las cubra también. Bien, así que hablemos de sopas modelo. Las sopas modelo son bastante fáciles de entender, así y en cierto modo. es un poco similar a lo que hicimos al ensamblar donde entrenamos muchas variantes del mismo modelo en el mismo conjunto de datos con diferentes hiperparámetros y bueno, la suposición sería que todos estos modelos saben algo sobre los datos y si nosotros Estamos haciendo el ensamblaje, luego y y y y factorizando todas las diferentes respuestas, entonces, la combinación de estudiantes débiles debería proporcionar un estudiante fuerte, por lo que comienza igual, excepto que nuevamente, solo hay un modelo al final, así que la sopa de modelos significa que estamos. Vamos a comenzar a partir de una colección de modelos, por lo que la misma arquitectura de modelo se entrenó en el mismo conjunto de datos varias veces con diferentes hiperparámetros. Está bien, comienza de la misma manera que el ensamblaje, pero luego tomamos todas esas variantes diferentes y promediamos los pesos de sus modelos. literalmente, calcular un promedio de los parámetros del modelo y hay diferentes formas de hacer esto, como veremos, pero esa es la idea y es por eso que se llama sopa porque tomamos todos los ingredientes y afinamos los modelos y ponemos ellos en una olla grande, ya sabes, en una olla grande y, uh, y mezclo todo y espero que, bueno, sea una buena sopa, así que esa es la uh, supongo que la intuición, um, esto también se llama interpolación lineal, así que opcionalmente, um, De hecho, podemos aplicar pesos al promedio, así que digamos que queremos más, un poco más de ese modelo y un poco menos de ese modelo en la sopa, podemos hacer eso y también podemos normalizar los pesos para que todos los los pesos tienen el mismo rango um y U y por qué no querer hacer eso, así que el código y este es en realidad el fragmento de código del kit de merchandising uh es exactamente lo que pensarías, así que tomamos los diferentes pesos que opcionalmente asignado a um a cada modelo um y capa por capa uh simplemente multiplicamos los pesos de las capas y capa por capa uh multiplicamos los parámetros para que los tensores por el peso del modelo y um y sumamos todo bien para que U sea una especie de ponderación promedio y nuevamente, si normalizamos, entonces aplicamos la normalización básica, por lo que es tan simple como puede ver, no requiere una gran cantidad de cálculo, es básicamente una operación de promedio en tensas, por lo que puede ejecutar esto en cualquier lugar, por lo que hay diferentes formas de preparar tu sopa, está la sopa uniforme donde tomamos todos los modelos, entrenamos con las diferentes combinaciones de hiperparámetros y las promediamos todas, así que todos los ingredientes van a la sopa y está la sopa codiciosa donde promediamos modelos uno por uno y cada vez que agregamos un modelo a la sopa lo evaluamos con un conjunto de evaluación y solo mantenemos el modelo que agregamos si mejoramos la precisión de la prueba correctamente, de modo que conservamos los buenos ingredientes y omitimos los esos, uh, eso solo mejora la sopa, está bien, entonces podemos hacer ambas cosas, así que en este gráfico vemos cosas diferentes en el eje x, tenemos una imagen con precisión, este es un modelo de visión por computadora, en realidad es un modelo de clip en el y. En el eje tenemos precisión en los cambios de distribución, lo que significa cómo se desempeña el modelo cuando predecimos imágenes que son significativamente diferentes del conjunto de entrenamiento. Está bien, cuanto más avancemos hacia la derecha, mejor funcionarán los modelos en imag net y cuanto más alto lleguemos, mejor. los modelos se comportan con datos que son diferentes de los datos de entrenamiento, así que supongo que cuanto más resistentes son para agregar datos de dominio, está bien, y todos los puntos verdes son modelos individuales entrenados con diferentes hiperparámetros, uh, el punto azul es el uniforme. sopa para que pueda ver que es casi el mejor en imag net, solo hay un modelo, un Green Dot, que lo supera y es el mejor en cambios de distribución, está bien, entonces el modelo es casi tan bueno como cualquier otra cosa en el conjunto de datos original y es más resistente que cualquier otra persona, con datos fuera del dominio y, bueno, y la sopa codiciosa es incluso mejor, como puedes ver, es mucho más precisa, eso es bastante normal porque solo mantuvimos los modelos que mejoraron la precisión y descartamos algunos. del ex, las manzanas podridas y um y supongo que se generalizó casi tan bien como el modelo uniforme en datos fuera del dominio, verdad um y, en general, eso es algo que encontré en el documento, dicen que las sopas modelo funcionan un poco peor que ensamblar Entonces, imagina que hicimos una predicción de conjunto en esos, todos esos puntos verdes, lo cual sería increíblemente costoso porque tendríamos que predecir en paralelo con todos estos, por lo que el costo de infraestructura sería enorme, así que supongo que es realmente bueno. compromiso si tenemos un modelo único que se acerque al rendimiento del Ensemble, pero en general las sopas son mejores con datos fuera de distribución, así que, en general, es una técnica realmente buena. Aquí hay algunos puntos de referencia nuevamente del artículo sobre Bert. y T5 y um, la línea superior es el mejor modelo individual, por lo que el mejor Punto Verde y y el resultado final es la sopa codiciosa y puedes ver en esos diferentes puntos de referencia um, la sopa codiciosa um es tan buena o mejor que la el mejor modelo individual en todos esos puntos de referencia y eso es genial, así que las sopas de modelos son muy simples, muy livianas en términos de cálculo y muy eficientes, así que disfruten la sopa, pasemos a la siguiente, que se llama slurp, está bien, entonces slurp significa interpolación lineal esférica. no, eso no es un error tipográfico, es un algoritmo de 1985 y, de hecho, este algo fue diseñado originalmente para gráficos de computadora para encontrar el camino más suave para las rotaciones de la cámara, así que imagina una cámara girando alrededor de una escena, ¿cuál es el mejor, el pasado más suave? posición a a posición B uh que puedes encontrar y veremos qué diablos significa eso en términos de uh de modelos de IA así que este es diferente en una manera muy importante um slurp solo funciona con dos modelos, está bien y adivinas por qué porque vamos a hacer la transición de uno al otro, está bien, entonces vamos a trabajar solo con dos modelos, así que si necesitas promediar si es necesario, um, si necesitas fusionar más de dos modelos, um, porque tienes más habilidades que se podrían encontrar en los dos mejores modelos que existen, entonces sorber no es una opción, podemos favorecer uno de ellos, ya que veremos que hay un parámetro para decir, oye, quiero más del modelo A y menos del modelo B. pero solo dos modelos están bien, el beneficio de sorber es el número uno, como veremos y verás una imagen en un minuto y todo tendrá sentido, ayuda a preservar la magnitud de los pesos porque cuando promediamos, podríamos tener un peso muy grande en un modelo, podríamos tener un peso pequeño en otro modelo y cuando hacemos un promedio de dos, entonces bueno, tenemos un valor de Val medio que no es tan bueno como lo que hubiéramos querido. ese es un problema, el segundo problema y nuevamente, aquí está el dibujo, si sorbemos, en lugar de hacer un promedio lineal, que será el punto rojo, en ese gráfico, haremos una interpolación esférica y ese es el Punto Azul y por eso conserva la Odio decir la forma, um, pero sí, lo llamaré la forma del espacio de incrustación, está bien, y sé que las incrustaciones son cientos, si no miles, de dimensiones y es imposible de visualizar, así que inténtalo. para visualizarlo en 3D o imagina que sabes fusionar valores provenientes de dos esferas, sabes que lo que quieres al final sigue siendo algo así como una esfera y eso es lo que te traerá sorber, así que si miramos ese dibujo, imagina P1 y P2. son dos, dos incrustaciones, dos vectores que apuntan a diferentes partes del espacio, si hacemos el modelo subp, que es solo U, solo un promedio básico, entonces el promedio de P1 y P2 será PL, por lo que puedes Mira, sabes que la magnitud es muy diferente y puedes ver la curvatura, la estructura general, la forma general del espacio de incrustación ha cambiado, ya no es tanto una esfera y, entonces, si sorbemos, entonces uh de alguna manera logramos calcular PS que permanece en ese círculo, está bien y cómo hacemos esto bien uh, eso es probablemente más de lo que querías saber, pero nuevamente, ese es el código del kit de merchandising con el que lo acabo de actualizar. nombres de variables para uh um entonces ese es el código para el kit Merch uh veamos cómo funciona uh entonces en ese segundo dibujo uh estamos tratando de promediar v0 y V1 está bien, um, así que primero que nada tenemos que descubrir um uh entonces primero que nada necesitamos normalizarlos, está bien, eso es bastante simple, luego encontramos el ángulo entre v0 y V1, está bien, así que calcula el producto escalar, encuentra el ángulo, Theta, a la derecha, el verde, el ángulo verde, aquí y ahora necesitamos encontrar eso. um promedio uh Vector uh que permanece en el círculo y ahí es donde puedes favorecer un modelo u otro, ese es este parámetro uh T, así que si T es 0,5, entonces estarás en el medio, pero podrías favorecer estos 0 o V1. correcto, entonces calculamos el um, el nuevo ángulo, el ángulo medio usando el parámetro T, está bien, entonces uh v0 al nuevo Vector será uh T Theta y el nuevo Vector a V1 será 1 menos t Theta, está bien de nuevo si uh T es .5 entonces estás en el medio, bien, así que una vez que descubrimos la dirección de ese nuevo vector, entonces simplemente aplicamos ese ángulo Theta, luego simplemente aplicamos ese ángulo Theta para resolverlo y usamos el vectores originales, los vectores no normalizados para calcular el nuevo vector, está bien, esa es la idea básica, es súper simple y, nuevamente, puedes verlo desde una perspectiva informática, es realmente liviano, solo un poquito de trigonometría, pero todo eso. se ejecutará muy bien en la CPU, así que la misma identificación que la sopa de modelos, excepto que nos quedamos en el círculo nuevamente, eso es lo 2D y nos quedaríamos en la esfera para 3D y luego para 15 36 Dimensiones Dios sabe dónde estamos, pero tú. Entiende la intuición, así que sorbe en general, uh, uh, un poco mejor, um, um, para promediar y fusionar. El único problema es que solo podemos hacer dos modelos, está bien, así que eso es sorber. Ahora hablemos de aritmética de tareas para que sepamos que los modelos pre-entrenados pueden estar bien. sintonizar para muchas tareas diferentes, um PNL, visión por computadora, audio, etc., está bien, hay muchas tareas y es también por eso que tenemos medio millón de modelos en el Hub de cara abrazada y pueden ser F también en muchos conjuntos de datos diferentes, por lo que es una tarea Vector. es decir, el tensor actualiza la colección de actualizaciones de tensor o actualizaciones de modelo que se aplican a un modelo previo a la tendencia durante el ajuste fino. Entonces comenzamos desde un modelo previo a la tendencia y luego digamos que lo ajustamos para la clasificación de texto en uh, correos electrónicos de clientes, vamos a actualizar muchos de los pesos durante ese proceso de funcionamiento, por lo que esas actualizaciones de los Deltas son lo que llamamos el vector de tareas, obviamente porque podemos ajustar muchas tareas y muchos conjuntos de datos que puede producir fácilmente muchos vectores de tareas, así que podríamos encontrarlo en 50 conjuntos de datos de clasificación de clases de texto o 50 conjuntos de datos de clasificación de imágenes, etc., y cada vez podríamos calcular fácilmente el vector de tareas para ese trabajo de ajuste en particular, ¿vale? Así que ahora, en lugar de mirar una colección de modelos pre-entrenados, uh, ajustados, ya sabes, miles de veces podríamos estar mirando una colección de vectores de prueba porque al final no nos importa tanto el modelo pre-entrenado. No nos importa tanto el modelo de herramienta fina, nos importa lo que cambió y ese es el vector de tareas, está bien y lo bueno, y es por eso que se llama aritmética de tareas, es que podemos sumar o restar esos vectores de tareas a un modelo base para sumar o eliminamos capacidades, así que si tomamos un vector de tarea para no conozco un modelo llama 7B y lo agregamos a uno de nuestros propios modelos llama 7B, entonces la hipótesis es que actualizar ese vector de tarea que agregamos es agregar este nuevo habilidad a nuestro modelo y de manera similar podríamos eliminar capacidades, digamos que tenemos un modelo de clasificación de imágenes que ha sido entrenado en autos, animales y objetos cotidianos y queremos mejorar su precisión en autos y queremos agregar motocicletas, bueno, lo haríamos. agregue un vector de tarea para motocicletas que provenga de otro modelo que fue entrenado con imágenes de motocicletas, y tal vez restaríamos objetos cotidianos con otro vector de tarea porque no estamos interesados ​​en eso, así que al final tendríamos un modelo que aprende a través de la nueva tarea Vector cómo clasificar imágenes de motocicletas y al eliminar los objetos cotidianos generalmente mejoraríamos también la forma en que clasifica los automóviles, así que esa es la intuición genial detrás de la aritmética de tareas y uno podría preguntarse, vaya, esto realmente funciona y sí, uh. Entonces, en este gráfico vemos el resultado de agregar vectores de tarea a un modelo de clip, por lo que una imagen de Transformador en la parte superior vemos la precisión en la imagen neta, en la parte inferior vemos la precisión en otra tarea de destino que agregado y puede ver los conjuntos de datos en el eje x, está bien, entonces las barras naranjas son el modelo previo al comercio, por lo que conoce, supongo, el modelo de referencia y, en general, puede ver bien que el modelo de referencia no. funcionan muy bien en cualquiera de esos nuevos conjuntos de datos, las barras verdes son el modelo de ajuste fino, así que digamos que tomamos el clip y lo ajustamos en el conjunto de datos de los autos o en el conjunto de datos de eurosat, obviamente funciona bien, pero en a expensas de un trabajo de ajuste completo y las barras azules son el Vector de tarea, que en realidad es solo esa operación. Explicamos dónde comenzamos desde el modelo previo al entrenamiento, por lo que aparece la barra naranja, por así decirlo, y simplemente agregamos el Vector de tarea que usted Esto toma unos segundos y puedes ver esas tareas. Los modelos vectoriales están a la par o solo un poquito por debajo del modelo fino completo nuevamente, sin pasar por un trabajo de ajuste completo, está bien, eso es genial porque podemos llegar a precisión de ajuste sin el tiempo, el esfuerzo y el costo de un ajuste fino, está bien, aquí hay otro ejemplo en el que agregan pares de tareas al modelo base T5 y, por lo tanto, puede ver que esas líneas de puntos son la precisión base en tarea uno y tarea dos, está bien, entonces, para un modelo de ajuste fino, está bien, de nuevo a expensas de un trabajo de ajuste fino completo y podemos ver, entonces, podrías decir hits y Miss, correcto, um, así que todo en el, lo haría. Digamos que el cuadrante inferior izquierdo inferior no es tan bueno porque está por debajo de la precisión de ajuste fino para ambas tareas, pero cualquier cosa en los cuadrantes superiores o cualquier cosa en el cuadrante inferior derecho funciona mejor en una tarea al menos a la derecha, así que Puedes ver que algunos de los modelos en realidad están cerca de U uh, precisión de ajuste fino para una de las tareas y mucho mejor en la otra, por lo que no es tan impresionante como en el modelo del clip, pero aún así es bastante bueno, así que esa es la suma aritmética de la tarea. o eliminando vectores de tareas para modelar Deltas en uno de tus modelos, está bien, sigamos, el siguiente se llama vínculos, por lo que los vínculos son un poco diferentes, por lo que TI comienza a notar que hay un problema cuando fusionamos modelos usando tal vez el modelo. sopas o tal vez, cuando nos fusionamos con un sorbo U o Asun, supongo que con la aritmética de tareas existe algo llamado interferencia de parámetros, está bien, aquí hay un ejemplo para que resalten dos problemas principales. El primero es lo que llaman el parámetro influyente versus el redundante. y um y eso significa los dos parámetros que estás promediando en uno, así que en el modelo uno digamos que este parámetro en realidad es muy influyente, por lo que tiene una magnitud mayor y en el otro modelo no es importante en absoluto. tiene una magnitud realmente baja, así que cuando realmente fusionas los dos, entonces cancelas la influencia del parámetro en el modelo uno, así que ese es un problema que tienes, el otro problema son los conflictos de signos donde algunos parámetros podrían estar, ya sabes. positivo y son parámetros equivalentes en el otro modelo podría ser negativo y nuevamente sumar los dos cancela las cosas, así que supongo que es algo que no puedes controlar, sabes, no sabes si va a suceder o no, no lo sabes. qué tan mal va a pasar, etc., etc., pero en general descubren que, sabes, promediar puede causar uno de esos problemas y puedes ver, puedes ver un ejemplo en este gráfico donde sabes, entonces tienes dos, dos series. de tres cosas aquí, así que la de la izquierda con el cuadrado está bien, sabes, tienes, por ejemplo, aquí tienes dos, tienes los parámetros rosa y morado que tenemos. Yo diría que aproximadamente la misma magnitud, aproximadamente la misma. y el mismo signo, así que cuando los promedias, está bien, obtienes algo que funciona en el medio, tienes la cosa redonda donde tienes un parámetro muy pequeño de color rosa que lo dice como sabes, baja influencia y luego tienes mucho más. importante parámetro violeta mucho más influyente y nuevamente, si solo promedias los dos, obtienes algo que, ya sabes, se cancela y luego, si en el tercer ejemplo, con el polígono, ves que un parámetro es fuertemente positivo, el otro es mly. negativo y nuevamente, uh, si simplemente promedias las cosas, obtienes algo con una magnitud baja y probablemente destruiste, uh, la fuerte influencia de ese gran parámetro púrpura, está bien, y eso es lo que los lazos están tratando de resolver, bien, entonces los lazos significan recortar, elegir, firmar y fusionar. así que intentemos y esto es un poco ocupado, intentemos y rompamos las cosas, así que vayamos de izquierda a derecha, así que en el primer cuadro de vectores de prueba, verás que se fusionan tres modelos, está bien, está el rosa y el morado. uno y el marrón, está bien y puedes ver que tenemos una configuración muy diferente, por lo que tenemos cinco conjuntos de tres parámetros que queremos fusionar, por lo que el primer paso es recortar cada uno, por lo que la primera tarea es recortar. cada grupo de parámetros que vamos a fusionar para mantener solo los parámetros fluidos INF está bien, así que lo que eso realmente significa es que vamos a descartar los parámetros que tienen una magnitud realmente pequeña, está bien, para que puedas verlo en el segundo cuadro. Llamamos vectores de tarea de recorte justo en el primer grupo de parámetros, eliminamos los parámetros morado y marrón porque eran muy pequeños en comparación con el rosa, lo mismo para el grupo número dos, solo mantuvimos el parámetro marrón grande para el grupo número tres, eliminamos el pequeño uh Parámetro marrón grupo cuatro uh no recortamos nada y el grupo cinco recortamos esos pequeños parámetros uh azul o morado y rosa, está bien, así que eliminamos los valores más pequeños y ese es un parámetro que puedes controlar, ¿ vale? Así que ahora Eliminamos los parámetros redundantes. Bueno, el segundo paso es descubrir los signos, por lo que para cada grupo de parámetros debemos decidir si queremos seguir con valores positivos o negativos, así que esa es la ruta de los signos elegidos que ves aquí. El primer grupo de parámetros es muy simple, solo nos queda uno, por lo que es positivo, por lo que el signo es positivo. Lo mismo para el segundo grupo, tercer grupo, tenemos un parámetro violeta grande y negativo, y yo diría que es un parámetro positivo mediano y grande, por lo que el signo general aquí. sería negativo porque la magnitud más grande proviene de ese parámetro violeta negativo, por lo que s es negativo en el cuarto grupo. uh s es positivo porque sabes que tendemos a ir hacia lo positivo más que hacia lo negativo, lo negativo y en el grupo cinco solo hay uno. parámetro, así que es una elección fácil, así que una vez que tengamos el signo Vector, está bien, entonces sabemos que vamos a eliminar los parámetros que no tienen el signo correcto, está bien, así que para el tercer grupo eliminamos el parámetro rosa y para En el cuarto grupo, eliminamos el parámetro rosa nuevamente y luego fusionamos lo que queda, está bien, y calculamos los promedios para que esa sea la ID básica. Elimina los parámetros no influyentes en el paso de recorte. Descubre el signo. signo dominante en el paso de signo elegido y luego simplemente fusionar lo que queda, está bien, y una vez que hayamos hecho eso, bueno, tenemos nuestra actualización y agregamos esos parámetros promedio al modelo original, está bien, entonces aplicamos el actualice el modelo de referencia al que queremos agregar habilidades y hay un factor de escala nuevamente para decidir cuánto desea influir en el comportamiento anterior o en el nuevo comportamiento, por así decirlo. Aquí hay algunos puntos de referencia en diferentes modelos, por lo que tenemos T5 y tenemos la visión Transformer y vemos una comparación entre el promedio, que es básicamente sopa de modelos, y la aritmética de tareas que acabamos de discutir y tenemos dos escenarios, el primer grupo con las cruces rojas, ¿no? tenemos un conjunto de validación, por lo que solo sabemos aplicar el algoritmo sin ningún tipo de evaluación, por lo que solo usamos parámetros de línea de base U hiperparámetros para uh para recortar, etc., está bien, es una operación mucho más estática y vemos que en su mayoría esto todavía está mejorando, excepto en la base T5, pero lo estamos haciendo mejor que el promedio, lo estamos haciendo mejor que la aritmética de tareas y todavía no somos tan buenos como un modelo completamente ajustado, pero no estamos tan mal y en el segundo grupo, el grupo inferior, estamos mejorando en todos los ámbitos y, en general, lo estamos haciendo mucho mejor cuando tenemos un conjunto de validación porque podemos probar diferentes ejecuciones y descubrir cuáles son los hiperparámetros correctos para recortar que están bien, así que eso es. una técnica interesante también y se llama lazos, está bien, pasemos a la siguiente que se llama desafío. Está bien, entonces es bastante bueno y en realidad se da cuenta de que cuando ejecutamos el ajuste fino actualizamos muchos parámetros, pero a medida que Resulta que parece que muchas de esas actualizaciones son redundantes, por lo que son inútiles. En realidad, estamos modificando muchos parámetros, muchos pesos que no hacen ninguna diferencia. Bueno, supongo que eso no es una señal de que ustedes, los modelos, tengan demasiadas. parámetros y, uh, es demasiado, realmente conoces Brute Force, pero está bien hasta que encontremos algo mejor, así que atreverse significa soltar y reescalar para que el bit de caída sea fácil de entender. Eliminamos aleatoriamente hasta el 99% de las actualizaciones de parámetros para que no lo hagamos. eliminar los parámetros en sí, no es una poda correcta, pero eliminamos la actualización, por lo que nos atenemos a los pesos originales del modelo fino. El 99% se imagina que está bien, así que solo mantenemos el 1% de esas actualizaciones reales y luego esas actualizaciones se reescalan de acuerdo con ¿Cuántas eliminamos? Porque tenemos menos actualizaciones, por lo que deben tener un impacto. Si eliminamos el 99 % de esas actualizaciones, vamos a reescalarlas en un factor de 100. Está bien, menos actualizaciones, pero, curiosamente, actualizaciones muy grandes. cuanto más grande es el modelo, más limitado, más insignificante es el impacto de eliminar todas esas actualizaciones y aquí está la prueba del documento, está bien, entonces ves dos conjuntos de datos diferentes GSM 8K en el conjunto de datos matemáticos de la izquierda. en diferentes modelos 7B 13B 70b y puedes ver que el modelo 7B duele mucho a Prett una vez que comenzamos a bajar, digamos que el 75% de las actualizaciones de parámetros, el modelo 13B duele un poco más tarde, supongo que cuando comenzamos a bajar más del 10 %, eh. Lo siento cuando empezamos a bajar más del 90%, pero el modelo 70b es casi sin fases, y de nuevo creo que eso demuestra cuán parametrizadas están esas cosas, puedes eliminar el 99% de las actualizaciones, casi no pasa nada y nosotros de ver lo mismo en la evaluación humana que, um, que es una codificación, un conjunto de datos de codificación nuevamente en Wizard coder y llama para encontrarte sin código, aproximadamente lo mismo, uh, sobre la misma historia, uh, los modelos pequeños duelen mucho y, curiosamente, el Los modelos más grandes incluso mejoran, puedes ver que el modelo 13B y uh el 34b en realidad mejoran cuando eliminamos esas actualizaciones, así que menos ruido, supongo, así que esa es la caída y el reescalado, está bien, ignora un montón de esas actualizaciones, solo reescala la que sigues haciéndolos. más impactante y uh y para modelos más grandes esto no tiene ningún impacto excepto, por supuesto, el tamaño de los vectores de tareas es mucho, excepto que el tamaño de estos vectores de tareas ahora es mucho más pequeño, porque literalmente eliminamos el 90, tal vez el 99% de las actualizaciones, así que los vectores Tas se vuelven realmente pequeños y mucho más fáciles de manejar, está bien y se pueden aplicar usando métodos anteriores, como vínculos o cualquier otro método que vimos antes, está bien, así que en sí mismo no es una técnica de fusión, es realmente uh. es uh, es una tarea Vector uh compresión o ya conoces la técnica de reducción y eso significa que podemos tener pequeños vectores de tareas que podemos administrar y agregar muy fácilmente y muy rápidamente a um um a los modelos de referencia y aquí está U aquí está el resultado así que esto es um esto es un poco difícil de entender me tomó un tiempo, vale, entonces tenemos tres modelos, vale, tenemos el modelo de lenguaje azul, grande, tenemos el modelo matemático verde y tenemos el modelo de código rosado, vale, y en la parte superior vemos su, su métricas en sus respectivos conjuntos de datos Está bien, y luego tomamos esos modelos y comenzamos a combinarlos, así que tomamos el modelo de lenguaje y agregamos una actualización atrevida para matemáticas, está bien, y eso te da esa división, ya sabes, la línea azul verde, y puedes mira, esto en realidad está mejorando en alpaka eval 6745 y en realidad está funcionando bastante bien en matemáticas um 6626 um, que en realidad es mejor que el 6422 del modelo matemático único, lo cual me parece realmente interesante y luego hacemos lo mismo con el lenguaje. modelo y código y matemáticas y código y en la parte inferior hacemos los tres para que tengamos el modelo de lenguaje y las matemáticas y el código y sorprendentemente cuando usamos allí vemos que tenemos la precisión de evaluación más alta de todas las evaluaciones de alpaka uh 6928 entonces nuevamente, puedes probar todas esas combinaciones diferentes y ver que sabes que a veces puedes mejorar el modelo base agregando otras habilidades que pueden parecer un poco ajenas, verdad, agregamos matemáticas y código al modelo de lenguaje y uh y eso. en realidad se convierte en un mejor modelo de lenguaje, así que eso es bastante interesante y al mismo tiempo sigue siendo bastante bueno en matemáticas y codificación, así que esa es la cuestión, y así es como combinar dare with u um con aritmética de tareas en este caso puede ayudar. rápidamente construyes modelos que son multitarea y, a veces, incluso mejoran la puntuación original para una tarea en particular, muy bien, vale, el último del que quiero hablar es la fusión de Fantastic Franken, por supuesto, que lleva el nombre de Frankenstein y ya verás. ¿Por qué todas esas técnicas anteriores que discutimos requieren que los modelos que se fusionan compartan una arquitectura común? Porque obviamente, si vas a promediar o sabes sumar o restar parámetros, las capas deben coincidir con los tamaños de las tiendas. Necesitas coincidir, sabes que todos deben ser t5 o todos necesitan que todos sean, ya sabes, llama 27bs, etc., está bien, es justo, pero ¿qué tal si tomamos piezas de diferentes modelos, posiblemente con diferentes arquitecturas y las unimos, está bien? Esta vez no estamos promediando nada, estamos dejando los pesos intactos y esto también se llama fusión de paso, por lo que los parámetros en sí no cambian. Lo que estamos haciendo es picotear capas de Cherry del Modelo A y del Modelo B y se están recombinando capas de diferentes modelos. lo que suena un poco loco y obviamente eso es lo de Frankenstein, es muy experimental, pero sorprendentemente están apareciendo algunos modelos interesantes, y en la tabla de clasificación de la película Hugging Face, han aparecido algunos buenos modelos, y usando uh, ya sabes, Franken Franken fusionándose, en realidad ahora hay una buena lista en el Hub, así que ve a los modelos en el Hub y busca Franken y encontrarás una buena lista de esos modelos y podrás ver cómo se construyeron. aquí hay un ejemplo, este es Goliath 120b, que en realidad es una combinación de dos modelos diferentes de Lama 27 mil millones, está bien, entonces no fusionaremos los pesos, recuerde que estamos seleccionando capas de un modelo u otro, está bien, aquí los dos modelos tienen la misma arquitectura. pero como puede ver en la lista aquí, las primeras 17 capas provienen del modelo xwi y luego las siguientes provienen del urel, como sea que lo pronuncie y luego Xin nuevamente y luego, etc., etc., así que esa es la fusión de Franken. Tomamos capas de un modelo y capas de otro modelo y sabemos que las unimos, así que nuevamente vaya y mire en el Hub y encontrará diferentes ejemplos. En realidad, definitivamente encontrará diferentes arquitecturas de modelos unidas, lo cual es un un poco loco, pero de nuevo, si obtienen una puntuación alta en los puntos de referencia, y no han sido contaminados por los conjuntos de datos de evaluación, lo cual es solo otra discusión aquí, bueno, tiene que haber una razón para eso, está bien, así que Frank se fusiona. No estoy seguro de si realmente haría esto en producción, probablemente no, pero nuevamente es una técnica interesante y nunca se sabe, a veces, las identificaciones realmente extrañas conducen a avances y nunca se sabe, este podría ser uno de ellos, eso es realmente lo que quería contar. sobre la fusión de modelos, como puedes ver, es muy diferente y puede volverse bastante salvaje, pero creo que es algo que todos deberíamos tener en cuenta y estoy seguro de que volveremos a discutir esto en el futuro. Muchas gracias por tu soporte, dale me gusta al video si lo disfrutaste y hasta el próximo video sigue rockeando.

Deep Dive Optimizing LLM inference.es.srt

00:00:00,199 --> 00:00:02,280 Hola a todos, soy Julian de Hugging Face. En los últimos meses, todos hemos experimentado con modelos geniales como llama 2 mistol y muchos otros y hemos visto lo increíbles que eran para aplicaciones de chatbot, sin embargo, cuando llega el momento de implementar esos modelos. Para producción, no es muy fácil obtener la baja latencia y el alto rendimiento que esperamos y en videos anteriores analizamos diferentes técnicas para optimizar esos modelos, como mejores capas de retención, compilación de cuantificación, aceleración de hardware, etc., en este video vamos a profundizar. el proceso de inferencia real para esos modelos de solo decodificador y veremos cómo técnicas como el caché KV y el procesamiento por lotes continuo y la decodificación especulativa pueden ayudar a aumentar el rendimiento. Muy bien, suena bien, comencemos. Si disfrutas este video, dale el visto bueno. Considere suscribirse a mi canal de YouTube y no olvide habilitar las notificaciones para que no se pierda nada en el futuro. Además, por qué no comparte el video en sus redes sociales o con sus colegas porque si lo disfruta, es muy probable que sea otra persona. Muchas gracias por su apoyo antes de que queramos optimizar la inferencia, necesitamos entender cómo funciona, así que comencemos con cómo funciona la inferencia solo del decodificador, por lo que solo el decodificador es el arquitectura de esos modelos tipo GPT como U llama vicuña mistol, etc. y debido a que son solo decodificadores, por supuesto, son un poco diferentes de la arquitectura del modelo tradicional para Transformers, así que si miramos la arquitectura de referencia desde la atención es todo lo que necesitamos, no necesitaremos tener un codificador. porque aquí la entrada será básicamente solo un mensaje, no estamos haciendo secuencia a secuencia, lo cual haríamos para traducción o preguntas y respuestas, así que no necesitamos intercambiar un modelo en esta es la secuencia de entrada, codifiquemos. es bla, bla, bla, y emparéjelo con la secuencia de salida de verdad del terreno, bla, bla, bla, bla, y luego predigamos que está bien, entonces, no existe tal cosa, no necesitamos codificador, decodificador, tensión múltiple porque no tenemos un codificador en el primero. colóquelo correctamente para que nuestras entradas sean realmente el mensaje o debería decir el mensaje tokenizado y luego lo incrustamos, lo codificamos y luego lo ejecutamos a través del decodificador y generamos tokens, así que esa es la arquitectura básica para GPT, como modelos solo de decodificador, está bien. Un poco Más simple se podría decir, las entradas se procesan de la siguiente manera, cuando decimos entradas nuevamente, nos referimos al mensaje tokenizado para que estén incrustados, estén codificados posicionalmente y luego ejecutamos atención de anuncios múltiples para calcular las claves y valores para cada uno de los tokens de entrada y esos valores de KV se usarán para generar el siguiente token, así que esto es más o menos algo que puedes hacer de una sola vez. Esto es muy paralelo, es una multiplicación de matriz grande y bueno, eso es. Para qué se han creado los aceleradores de IA, así que podemos hacer esto de manera muy eficiente. Vemos un uso bastante alto en el acelerador de hardware, así que no digo que no haya nada que optimizar, pero en general esto funciona bien desde el primer momento. ese no es el problema número uno que queremos resolver, el problema real es, por supuesto, que una vez que hayamos hecho eso y queramos generar bien las salidas, lo haremos un token a la vez, así que basándonos en el mensaje de entrada uh uh basado en los valores de KV que calculamos, generamos el siguiente token y eso es uno a la vez, tomamos ese token generado y lo agregamos a la entrada anterior, así que digamos que es el primer token que generamos, así que ahora tenemos el mensaje de entrada y un extra. token y hacemos esto nuevamente correctamente, así que procese la entrada, calcule KV, genere el token número dos, tome el token número dos, agréguelo ahora tenemos el mensaje de entrada más el token uno más el token dos, hágalo una vez más y B agregue la codificación, genere KV, etc., etc., y ahora Vea el problema, uh, este es un proceso altamente secuencial, uh, y lo repetimos hasta que hayamos generado la cantidad máxima de tokens publicitarios o hasta que generemos un token de final de oración, así que si vamos a generar 500 tokens, vamos a para hacer esto 500 veces correctamente, incrustar y cod C KV generar agregar repetir correctamente y el problema es que esto es secuencial y, por lo tanto, secuencial significa que no podemos paralizar mucho, por lo que vemos un bajo uso del acelerador de hardware y es por eso que veo un bajo rendimiento en general y, a menos que comencemos a optimizar, no vamos a obtener un gran rendimiento y un excelente rendimiento de costos de eso, um, de eso, estoy bien, así que veamos qué podemos hacer, la primera cosa obvia que podemos hacer es evitamos volver a calcular los valores de KV una y otra vez para los mismos tokens de entrada, porque recuerde que lo hacemos para el mensaje, está bien, KV, correcto, muchos productos escalares, um, genera un token, agrega un token, está bien, ahora tenemos la longitud de la secuencia más uno, correcto y Hacemos KV nuevamente, pero todos los valores originales serán los mismos porque esos son productos DOT, por lo que solo necesitaríamos generar K y V para el token que agregamos al que generamos correctamente porque todo lo demás no cambiará y es simplemente una enorme Es una pérdida de tiempo, así que dije que es altamente paralelo y bastante justo, pero sigue siendo una pérdida de tiempo, así que ¿podemos acelerar esa parte en particular? Sí, y ese es el propósito del caché KV, por lo que el caché KV almacenará las claves y valores para todos. Los tokens que ya hemos procesado están bien y puedes ver un ejemplo aquí que está muy bien ilustrado a partir de un dibujo que tomé del KN neuronal de AWS. Gracias por eso, así que el primer token es el segundo token es amor. El tercer token es tranium um. entonces digamos que nos estamos enfocando en trinium en este momento, solo necesitamos calcular las claves y los valores para este token en particular, el resto ya lo tenemos, sabes, ya lo hemos visto, ya lo hemos visto, amor, está bien. Ya los hemos generado y calculado, por lo que no necesitamos calcular todas esas cosas nuevamente. Si desea ver la operación real de U Matrix, esto es lo que se ve cuando agregamos un nuevo token, ampliamos la longitud de la secuencia, por lo que tenemos una nueva clave y tenemos una nueva V derecha y esto es realmente lo único que necesitamos para calcular, uh, todas las demás cosas, uh, las cosas grises aquí. No sé si puedes ver mi mouse, pero K anterior y V anterior aquí, uh, las áreas grises están almacenadas en caché correctamente y ese es el propósito del caché KV, está bien, salvarnos de la Computación, um, esas operaciones una y otra vez, y obviamente, cuanto más larga sea la secuencia, mayor será el impacto que esto tendrá. tener el derecho obviamente no funciona para el primer token porque todo estará vacío y es por eso que el primer token tarda más en generarse correctamente y es por eso que en los puntos de referencia ves el tiempo hasta el primer token, que es una medida de lo que sabes eficientemente, administras K yv en general, uh, y luego ves el tiempo promedio para los siguientes tokens porque esto es más una medida del proceso de generación en sí, así que vamos a analizar esas cosas que necesitamos para entender qué tan grande Es decir, esto estará en la RAM del acelerador y nunca hay suficiente, por lo que debemos tener cuidado. Si trabajamos con modelos fp16, esta es la fórmula para que podamos ver que el signo de caché crece linealmente con respecto a la longitud de la secuencia, que es. algo obvio, el número de capas de tensión, que es algo obvio, la longitud de incrustación, que creo que es algo obvio, y también el tamaño del lote correcto, y necesitamos multiplicarlo por dos porque tenemos K y V correctos y necesitamos multiplique por dos nuevamente porque tenemos 16 bits, por lo que dos bytes para cada um uh para cada valor de uh, así que para un modelo de 7 mil millones de parámetros esto ya puede estar al norte de dos gigabytes y, por supuesto, cuanto más grande sea el modelo, más capas, más grandes serán las incrustaciones. Cuanta más memoria necesitarás, esto podría ser a expensas de aumentar el tamaño del lote porque, si el efectivo de KV es enorme, entonces no te quedará mucho espacio para aumentar el tamaño del lote y paralelizar. las cosas van más allá, um y es por eso que las capas de atención más recientes, que cubrí en este video de mejores capas de retención, funcionan en UH reduciendo el caché KV de diferentes maneras y, y puedes ver, sabes que puedes aprender sobre la atención de consultas múltiples GOP queer atención, etc, etc., que se utilizan en modelos de neuromas como, ya sabes, llama to Mist Trol, etc., etc., y mira por qué eso hace una gran diferencia en la reducción del tamaño del caché para que podamos aumentar el tamaño del lote nuevamente. Es una batalla sin fin. Bien, sigamos adelante y veamos cómo podemos mejorar nuevamente el paralelismo de la inferencia con el procesamiento por lotes continuo, por lo que todos estamos familiarizados con el procesamiento por lotes, ya sabe, procesar mini lotes en aceleradores para aumentar el rendimiento y aprovechar los miles. de núcleos que tenemos allí y podríamos hacer lo mismo con esos modelos solo decodificadores, pero el problema es que son más difíciles de agrupar que, eh, diría, los Transformers tradicionales como la traducción o las preguntas y respuestas y, en general, más difíciles de agrupar que los modelos de aprendizaje profundo y hay una Una buena razón para esto es que la duración de entrada y salida de su conversación puede cambiar mucho, cierto, tal vez una pregunta tenga un mensaje muy corto, tal vez otra tenga un mensaje muy largo, tal vez desee una respuesta de sí o no, por lo que el resultado es muy corto. o tal vez quieras saber una página completa, una respuesta muy larga y, en términos de tiempo de procesamiento y tiempos de generación, verás cosas muy diferentes que probablemente no verías si estuvieras traduciendo, ya sabes, matemáticas del inglés al francés. 300 tokens correctos o 512 tokens, ese es el problema V la variabilidad, así que veamos un ejemplo, aquí están las líneas, son solicitudes diferentes, está bien, tenemos cuatro solicitudes y vemos los pasos de tiempo uh T1 T2 T3 Etc., está bien, entonces el amarillo los cuadrados son los tokens de entrada, los cuadrados azules son los tokens generados y los cuadrados rojos son los tokens de final de oración, así que inicialmente está bien, ya sabes, cargamos cuatro solicitudes de inferencia um en el acelerador y comienza a generar, ya sabes, en T3 T4 T5, todo bien. poco tiempo después, bueno, vemos que la tercera solicitud fue bastante corta y terminó en T5, la primera terminó en T6 y la segunda fue mucho más larga y terminó en T8, y como se prolonga, sabes que tenemos que esperar hasta que se completa para ejecutar otro lote y usted sabe de inmediato cuál es el problema, en realidad solo se está procesando una solicitud de inferencia en los últimos pasos de tiempo y todo lo demás ya se completó y es un desperdicio de recursos de hardware, ¿verdad? Es por eso que el procesamiento por lotes tradicional hay procesamiento, digamos 4x4 8 por 8, lo que sea, y esperar a que se completen todos no es una muy buena idea aquí. En cambio, queremos hacer un procesamiento por lotes continuo para que comience igual, pero tan pronto como se complete una solicitud de inferencia. Lo desalojamos y comenzamos otro correctamente, así que, por ejemplo, ves en la primera línea que la solicitud termina en T6 e inmediatamente en T7 tenemos algo más ejecutándose correctamente y ciertamente no estamos esperando a que se complete la segunda solicitud en T8, lo mismo para la tercera solicitud, lo mismo para la cuarta, está bien, tan pronto como finaliza la solicitud, alimentamos otra a la GPU y es por eso que se llama procesamiento por lotes continuo, nunca nos detenemos, así que tratamos de mantener el hardware como tan ocupado como sea posible, así que obviamente aquí solo estamos viendo el proceso de generación, pero ¿ qué pasa con el prellenado? Recuerde que necesitamos incrustar, codificar y calcular KV o recuperar KV del caché, por lo que no es solo el bit de generación. ¿Podemos pausar el proceso de generación para ejecutar ese procesamiento de entrada, ese proceso de precompletar para las nuevas consultas que vamos a ejecutar en el futuro? Entonces sí, tenemos que hacerlo, de lo contrario, ya sabes, supongo que lo haremos. Nos quedaremos sin consultas para procesar y detendremos todo, así que dependiendo del servidor de inferencia que uses, sabes que puedes tener un parámetro para controlar la proporción de, yo diría. esperar consultas de entrada versus ejecutar um consultas de generación correctamente y en uh en nuestra biblioteca uh TGI donde esto se implementa, hay un parámetro llamado índice de espera servido para que pueda controlar la frecuencia con la que desea pausar el proceso de generación para uh a Pro a uh Ejecutar precompletar para los siguientes, los siguientes, un poco de ajuste aquí, está bien, el procesamiento por lotes continuo, muy, muy buena técnica, hace una diferencia muy, muy grande. Ahora hablemos de la tercera técnica que quería discutir hoy, que es cada vez más popular y se llama decodificación especulativa, uh, y si eres completamente nuevo en esto, hay una publicación de blog realmente interesante de mis colegas. Te recomiendo encarecidamente que la leas, así que dijimos que el proceso de generación solo genera un token a la vez, está bien, así que no. No hace un muy buen uso del hardware altamente paralelo que tenemos en High, que tenemos en los aceleradores de IA, así que todo el proceso no está realmente vinculado a la computación, de hecho, una gran cantidad de hardware simplemente no hace nada. está realmente limitado a la memoria debido al caché KV um um que necesitamos cargar una y otra vez en el acelerador, lo cual es una razón más para reducir el caché y hacer que funcione mejor, así que la conclusión es que tenemos fuentes de computadora disponibles para que el La idea básica sería: ¿podemos usar ese cálculo inactivo para hacer algo inteligente? Por ejemplo, ¿podríamos usar un modelo más pequeño? Lo cual sería una aproximación decente del modelo grande para predecir varias terminaciones. Ya sabes, terminaciones de múltiples tokens en paralelo. sé de una manera que sería uh ya sabes, eso nos diría oye um Sé que estás generando un token ahora mismo, pero creo que los próximos cuatro cinco seis tokens podrían verse así y aquí hay cinco seis siete formas diferentes hacerlo bien, así que mirando hacia el futuro con un modelo más pequeño que sea más ágil um y uh y que pueda aprovechar el cómputo inactivo que tenemos, esa es la intuición, así que, por supuesto, en algún momento debemos mirar esos uh, posibles finalizaciones y mira, um, sabes cuál es el mejor, cuál tiene la mayor cantidad de tokens correctos, uh, y elige y elige ese correctamente, y eso es exactamente lo que hacemos. Le pedimos al modelo grande que evalúe los que conoces. tres cuatro cinco posibles finalizaciones y elige las que eligen solo una, elige la que funciona mejor, verdad, uh, y eso significa elegir la que esté más cerca de lo que habría generado el modelo grande, ya sabes, secuencialmente, etc., bien, en cada iteración todavía obtendremos un token válido, el generado por el modelo grande de la manera habitual, y si el modelo pequeño hizo bien su trabajo, entonces podríamos tener mucho más éxito en una de esas terminaciones con, digamos, cinco, seis, siete tokens. podría ser genial y luego tal vez tengamos seis tokens adicionales de una vez y así ahorramos seis ejecuciones a través del modelo grande y de ahí viene la aceleración, así que es una identificación muy inteligente, así que veamos un ejemplo, así que mire un ejemplo, así que digamos que comenzamos desde el marrón rápido, le pedimos al modelo pequeño que cree una finalización, así que digamos que uno de ellos es Fox salta al OK y luego tomamos la secuencia completa, la secuencia completa, envíe eso a el modelo grande y pregunte, es esto lo que habría generado y dice, bueno, los saltos de zorro están bien, no es lo que yo habría generado, el siguiente token habría terminado, así que descartaré todo después de los saltos y lo agregaré y Hacemos eso de nuevo, ¿verdad? Quiero ver una vez más. Hagamos esto bien, así que alimente eso al modelo pequeño y genere una finalización nuevamente. Aquí solo estamos mostrando una finalización, pero tenga en cuenta que probablemente generaríamos muchos resultados posibles diferentes y luego. Le pedimos al modelo de lenguaje grande que valide esos tokens o invalide algunos de ellos y agregue el que generó después de eso, así que eso es genial, funciona muy bien, así que en la esquina inferior izquierda, verá. uh, la relación entre qué tan bien se aproxima el modelo pequeño al modelo grande es un parámetro llamado Alfa, por lo que si Alfa está cerca de uno, entonces el modelo pequeño es una muy buena aproximación del modelo grande, si es más bajo, comete muchos errores y en el eje y se ve la cantidad de tokens esperados que podemos validar correctamente, así que obviamente si Alpha es 0. n o mayor, la cantidad de tokens esperados será muy cercana a la cantidad de tokens que genera el modelo pequeño, ¿verdad? Puedes ver los diferentes colores para diferentes números, ese es un parámetro llamado gamma. Si te mueves de izquierda a derecha, entonces el modelo no es el modelo pequeño, no es una gran aproximación y la cantidad esperada de tokens es bastante menor que la que genera el modelo pequeño porque obviamente. algunos de ellos se descartarán en el paso de validación. Bien, podemos ver lo que eso significa en términos de aceleración, por ejemplo, si tenemos Alpha en 0,8 y GMA en cinco, entonces es una aproximación decente y generamos cinco tokens adicionales para cada finalización. luego vemos que la aceleración puede ser hasta, ya sabes, tres más x 369 x um, entonces 2 a tres ya es muy, muy bueno ahora si tenemos Alpha hasta 0.9 podemos mejorar aún más, especialmente si aumentamos el número de secuencias, pero, de nuevo, significa que tienes un modelo pequeño realmente genial y ese podría no ser el caso, por lo que en el documento prueban esto con t5x XL, que creo que es de 11 mil millones y prueban dos tareas, final, que es una tarea de traducción. del inglés al alemán y uh cnnm Creo que es una tarea de resumen y se aproximan al modelo grande con las versiones más pequeñas de la misma arquitectura T5 pequeña t 5 días Etc. y puedes ver uh para traducción, por ejemplo, um con siete tokens predichos T5 pequeño te da una aceleración de 3.4x, esa es la primera línea en esa tabla, está bien, eso es bastante sorprendente porque el T5 pequeño es un modelo mucho más pequeño y en el documento realmente recomiendan ir de modelos a modelos pequeños o o en al menos un orden de magnitud más pequeño, así que al menos 10 veces más pequeño, tal vez incluso dos órdenes de magnitud, así que tal vez 100 veces más si está bien, así que es increíble ver esos modelos pequeños funcionando realmente bien y entregando velocidades UPS de la vida real, ya sabes, dos 2.5 y a veces. más de tres, así que eso es una decodificación especulativa ahora, obviamente, la gran pregunta es cómo construimos ese modelo pequeño, aquí con el ejemplo de T5, es bastante simple porque tenemos muchos tamaños diferentes de T5, pero puede que no siempre sea el caso, así que mire diferentes opciones, así que la primera es la que acabamos de ver, está disponible en diferentes tamaños, bien, intente con las más pequeñas, descúbralo. Otra forma de hacerlo es usar un enfoque de engrama y modelo realmente no es la palabra correcta. porque no hay un modelo per se, como veremos, esto es realmente un truco inteligente, donde usamos tokens que se encuentran en el mensaje correcto, veremos eso y luego podremos ir un poco más sofisticado, uh. Podemos ajustar un modelo pequeño basado en el modelo grande que permanece congelado o podemos encontrar el modelo pequeño y el modelo grande juntos para obtener el máximo rendimiento. Bien, veamos rápidamente esos cuatro, de modo que el primero, el modelo pequeño disponible en el mercado, sea realmente el escenario T5 um, no volveré a discutir esto, pero así es como lo harías con la Biblioteca Transformers um, podemos ver el modelo Pia uh aquí, así que 1.4 mil millones y 160 millones, aproximadamente una proporción de 10x aquí cargamos ambos derecho y cuando generamos con un modelo grande, simplemente pasamos el modelo pequeño como parámetro, está bien, y todo el proceso de generar completaciones potenciales y validarlas ocurre bajo el capó, por lo que si estás en un escenario en el que realmente tienes modelos en diferentes tamaños. Esto es algo realmente genial para probar porque puedes salir de la caja, ya sabes, acelerar 2x 3x sin siquiera entrenar nada, simplemente dejar que el pequeño haga parte del trabajo correctamente. La restricción aquí es que los dos modelos necesitan tener el mismo tokenizador, así que nuevamente probablemente verías dos modelos de la misma familia, pero vienen en diferentes tamaños, está bien, pero es una solución muy simple, muy elegante, está bien, opción dos engramas, está bien, entonces veamos esto, así que esta es una contribución de la comunidad. Destaqué el repositorio y un lindo tweet de uno de mis colegas que puede poner todo en perspectiva, así que eso es súper bueno, esto proviene de la observación de que para algunas tareas como resúmenes de preguntas y respuestas, discusiones breves, edición de código, etc., hay una relación muy fuerte. entre los tokens en la entrada y los tokens en la salida, otra forma de decirlo es que es muy probable que las palabras que se encuentran en el mensaje se encuentren en la respuesta generada, está bien y en realidad vale más que la pena, es NRS, así que supongo que es una palabra estadística. entonces, un NR es simplemente un par o un triplete, lo que sea que sepas, es una secuencia corta de palabras relacionadas y, nuevamente, la observación muestra que esas tareas se llaman tareas basadas en la entrada porque nuevamente la salida está fuertemente relacionada con la entrada. tendrá esa propiedad, entonces, ¿podemos, podemos usar las cadenas, podemos usar las palabras, podemos usar los pares de palabras en la entrada para completar, acelerar la finalización de la salida, absolutamente cierto, eso es exactamente lo que hace esta decodificación especulativa de engramas y suena. como algo muy simple, casi trivial, pero funciona muy bien para esas tareas justo en las que, nuevamente, hay una fuerte relación con la velocidad del envío UPS de 2x a 4X, sin modificación del modelo, debería funcionar con cualquier modelo y no tiene ningún impacto en la calidad de salida. esto está implementado en Transformers, así que probablemente no funcionaría si haces una pregunta muy corta y luego pides 5,000 tokens porque nuevamente tienes tan pocos tokens de entrada que realmente no puedes elegir entre ellos para generar. una respuesta larga, pero para tareas más cortas como esta, funciona bien, así que aquí hay un ejemplo, tenemos un mensaje sobre un jugador de fútbol francés, extraemos engramas para eso, le pedimos al modelo de lenguaje grande que valide como antes, validará algunos de ellos. Agregará, tal vez descartará algunos de ellos y agregará el token que generó y luego lo haremos nuevamente, exactamente el mismo escenario que antes, excepto que aquí no hay ningún modelo que prediga que en realidad es solo usar NRS para encontrar NRS en la entrada. y concatenarlos para que sea un proceso muy rápido y así es como funciona en la Biblioteca de Transformers. Solo necesitas agregar ese parámetro simple que solicita tokens numéricos de búsqueda y eso es todo. De nuevo, una gran solución, definitivamente vale la pena intentarlo. uh y The Benchmark y vea si puede acelerar sus uh uh Transformers y su proceso de generación con este derecho y está disponible en nuestra biblioteca TGI. Es solo un parámetro de línea de comando, está bien, uh, hablemos de la última técnica de decodificación especulativa que quería. La portada de hoy está bien, se llama Medusa, así que en nuestras cuatro opciones vimos que podíamos ajustar un modelo, ya sea en la parte superior o junto con un modelo de lenguaje grande, así que de esto se trata Medusa, excepto que no hay un modelo pequeño independiente. lo que estamos haciendo es agregar cabezales de decodificación al llm para predecir múltiples salidas en paralelo, así que comenzamos desde ya sabes, digamos tu llama, tu vicuña, lo que sea y simplemente insertamos cabezales de decodificación adicionales para que en lugar de generar una salida puede generar múltiples salidas en paralelo y las verificamos en cada paso de decodificación a la derecha y seleccionamos la que funciona mejor, así es como se ve, a la izquierda se ve el modelo original a la derecha, la arquitectura única del decodificador que escribimos de ustedes saben, conecten cabezas de Medusa, las cuales generarán cada una una nueva finalización potencial y luego, en la etapa de decodificación, elegimos la finalización que funciona mejor manteniendo los tokens que están validados, descartando los que no lo están y agregando el original. modelo generado, bueno, todo el proceso se basa en una técnica llamada atención basada en árbol que está muy bien explicada en el documento. No entraré en detalles porque no quiero hacer otro video de una hora y uh y Te aburro hasta la muerte, pero hay un algo específico para hacer esta verificación y selección en la etapa de decodificación, así que la siguiente pregunta es cómo entrenamos esas cabezas de Medusa de dos maneras diferentes, Medusa, una donde dejamos el modelo original en paz y solo afinamos las cabezas de Medusa correctamente, así que esa es la opción que mencioné antes, deja la película en paz, encuentra el modelo, por así decirlo, en este caso solo las cabezas, este es un proceso bastante eficiente, el documento se refiere a uh vuna 7B um y 60k muestras um y cómo eso solo tomó 5 horas en una sola GPU a100, por lo que unas pocas horas de GPU dependiendo del tamaño de su conjunto de datos, la razón por la que esto es eficiente es porque usan un ajuste fino eficiente de parámetros uh con el cura entonces Laura más uh cuantificación de 8 bits si no estás familiarizado con Cura uh, tengo U. Tengo un par de videos sobre Laura y chura en mi canal. La segunda técnica es el ajuste fino conjunto, así que afinamos las cabezas y el modelo juntos y si ibas a afinar tu llm de todos modos, creo que esa es la opción preferida porque, por supuesto, los cabezales estarán estrechamente relacionados con el modelo y puedes esperar un mejor rendimiento si tienes tu llm y estás satisfecho con y quieren encontrar la unidad. Solo quiero acelerarla. Medusa es una buena manera de hacer esto. Aquí hay una animación genial que encontré en el repositorio. Creo que está aquí. Para que puedas ver, esto es claramente 2 veces más rápido. uh, no puedo leer esos pequeños números, pero sí, 28, no puedo, uh, puedes pausar el video y mirar los números, pero sí, son dos, 2x más, así que también informan algunos números en 7B, 13B y puedes ver um. Medusa 1 es más del doble de rápida F y Medusa 2 es casi 3 veces más rápida, por lo que es una mejora bastante buena y, obviamente, eso se debe a que si ajustamos las cabezas y el modelo juntos, funcionarán mejor y generarán un mejor potencial. completaciones y, por lo tanto, se descartarán menos tokens y, por supuesto, eso significa guardar más iteraciones a través del modelo más grande y acelerar las cosas más bien, tiene sentido, así que Medusa está bien, como puede ver, la inferencia solo del decodificador es un tema muy interesante y Hay muchas maneras en que podemos acelerarlo desde la caché de KV para dejar de calcular esos valores de KV una y otra vez en lotes continuos para asegurarnos de seguir enviando solicitudes al acelerador tan pronto como tenga algo de cálculo disponible y, por supuesto, especulativo. decodificar para simplemente salvarnos de generar cada token a través de ese llm grande y lento y usar aproximaciones más pequeñas, con suerte, precisas para ahorrar tiempo, así que este es un campo muy activo y estoy seguro de que veremos más técnicas. um, siéntete libre de probarlos, siéntete libre de probarlos en TGI, como he dicho, uh, todo eso está implementado allí, así que es una buena caja de sonido para que puedas probarlos y no olvides que si te gusta este video, dale Me gusta, me ayuda con YouTube Rico. Agradezco su apoyo y hasta la próxima sigan rockeando.

Denisovans Ancient Hominins and Their Modern Human Legacy.en.srt

00:00:01,420 --> 00:00:05,400 [Music] the Denis Evans and ancient homant species were first brought to light in 2010 with the discovery of a finger bone and a tooth fragment in the denisova cave located in the alai mountains of Siberia Russia these skeletal remains along with subsequent findings unveiled a previously unknown branch of the human evolutionary tree distinct from both modern humans and neander tals named after the cave where they were discovered the denisovans have since become a focal point of scientific inquiry and Fascination the discovery of denisovan fossils in the denisova cave marked a pivotal moment in the study of human evolution excavations in this Siberian cave have yielded a treasure Trove of archaeological remains including bone fragments teeth and artifacts dating back tens of thousands of years among these finds are the original Denis ofan specimens a finger bone Denis OFA 3 and a Moler Denis OFA 4 which provided the first tangible evidence of this ancient hominin group in addition to the denisova cave denisovan fossils and artifacts have been on Earth that other sites across Asia including the Tibetan plateau and Southeast Asia these discoveries have expanded our knowledge of Denis ofan distribution and behavior suggesting that they were not confined to a single geographic region but instead inhabited diverse environments across Eurasia genetic analysis has played a central role in elucidating the ancestry of the den inin by extracting ancient DNA from denin fossils and comparing it to the genomes of modern humans and other hominine species researchers have been able to reconstruct the genetic profile of denin and infer their evolutionary relationships one of the most significant findings from genetic studies is the revelation of interbreeding between denans neand and modern humans evidence of gene flow between these hominin groups suggests a complex web of interactions and migrations throughout the pine EP moreover genetic analysis has revealed distinct Denis ofan ancestry in present day populations particularly among indigenous groups in Oceania and East Asia the geographic distribution of denisovan fossils and genetic signatures offers clues about their range and dispersal patterns while the majority of denisovan fossils have been found in Siberia their genetic Legacy extends far beyond this region analysis of ancient DNA has identified denisovan ancestry and diverse population across Asia from the indigenous peoples of Papu New Guinea to the sherpa inhabitants of the Himalayas furthermore recent Studies have suggested the possibility of denan presence in other parts of the world such as the Americas although direct evidence of denan outside of Asia is lacking the discovery of denan DNA in ancient Native American populations hints at the possibility of ancient migrations and into breeding events one of the most intriguing aspects of Denis ofan research is the evidence of interbreeding between denin modern humans and Neanderthals genetic Studies have revealed traces of denivan DNA in the genomes of present day humans particularly in populations of East Asian and oceanian descent this interbreeding likely occurred as modern humans migrated Out of Africa and encountered denin and the Andals in Eurasia the legacy of denivan inter breeding is evident in the genetic diversity of modern populations with certain regions of the genome showing higher levels of denivan ancestry than others notable examples include the epa's one gene associated with high altitude adaptation in Tibetans which is believed to have been inherited from denisovans these genetic contributions have provided selective advantages to modern humans enabling them to thrive in diverse environments across the globe in addition to genetic interbreeding denan research has hinted at the possibility of cultural exchanges between denisovans modern humans and Neanderthals archaeological evidence from Denis ofan s sites suggests a sophisticated tool making tradition characterized by the production of stone tools and symbolic artifacts these cultural Innovations may have been shared among different hominine groups through contact and interaction furthermore recent Studies have identified genetic variants in modern humans that are thought to have originated from denisovans and may have conferred advantages in terms of immunity and disease resistance this genetic Legacy highlights the potential for cultural and biological exchanges between ancient hominin populations and underscores the interconnectedness of human evolution the relationship between Denise ofin modern humans and Neals was likely characterized by a complex interplay of competition and coexistence as these homon and groups occupied overlapping geographic regions they would have competed for resources such as food shelter and territory this competition may have driven technological innovations and cultural adaptations leading to the development of distinct tool making tradition and survival strategies at the same time there is evidence to suggest that denans modern humans and neandertals also engaged in cooperation and collaboration interbreeding events indicate periods of genetic exchange and possibly social interaction between these hominine groups moreover shared genetic adaptations such as those related to high altitude living suggest a degree of environmental adaptation and Niche specialization that may have facilitated coexistence in diverse habitats the genetic Legacy of the denisovans extends far beyond there ancient hominin lineage permeating the genomes of modern humans around the world through interbreeding events that occurred tens of thousands of years ago denivan DNA has become integrated into the genetic makeup of present day populations leaving a lasting imprint on our species genetic Studies have identified numerous regions of the modern Human Genome that bear the Hallmarks of Denis ofan ancestry these include genes associated with the immune response metabolism and adaptation to diverse environments notable examples include the epa's one gene linked to high altitude adaptation in tibetan populations and the bnc2 gene implicated in skin pigmentation variations among melanesians the contributions of denisovan DNA to the modern Human Genome highlight the dynamic nature of human evolution and the role of genetic Exchange in shaping the genetic diversity of our species by by studying these genetic legacies researchers gain valuable insights into the adaptive strategies and evolutionary history of ancient hominin populations Denis ofan genetic variants have provided modern humans with a diverse array of adaptations and immune responses that have contributed to our survival and success as a species through interbreeding Modern human populations have acquired genetic traits from denisovans that confer advantages in specific environments and against certain pathogens one of the most well-known examples of of an inherited adaptation is the epa's one gene which regulates hemoglobin production and is associated with increased oxygen uptake at high altitudes this genetic variant is prevalent in tibetan populations and is thought to have originated from denin providing a selective Advantage for individuals living in oxygen deprived environments in addition to adaptations to high altitude environments Denis of and genetic variants have been implicated in immune responses and disease resistance studies have identified genes involved in immune system function that show evidence of denan ancestry in modern human populations these genetic variants May confer enhanced immunity to specific pathogens or increased resistance to infectious diseases the study of denivan genetic variant has provided valuable insights into human disease susceptibility and susceptibility to infectious diseases by analyzing the genetic makeup of modern human populations researchers can identify regions of the genome that show evidence of denisovan ancestry and investigate their potential implications for health H and disease for example Studies have found associations between denisovan genetic variants and susceptibility to certain infectious diseases such as malaria and tuberculosis genetic variants inherited from denin May confer resistance or susceptibility to these pathogens depending on environmental factors and evolutionary pressures furthermore denan genetic variant have been linked to a range of other health conditions including autoimmune disorders metabolic diseases and neurological disorders by understanding the genetic basis of these diseases and their relationship to denisovan ancestry researchers can develop targeted interventions and treatments to improve human health the study of denisovan artifacts provides valuable insights into the material culture and behavioral adaptations of this ancient hominin group excavations at denisovan sites such as the Dennis of a cave in in Siberia have uncovered a diverse array of archaeological remains including stone tools bone implements and symbolic artifacts denan artifacts offer clues about their technological capabilities subsistence strategies and social organization stone tools found at deniss ofin sites exhibit sophisticated craftsmanship and demonstrate a high level of skill in Flint napping and Tool manufacturing these tools were likely used for hunting Butchery and processing plant materials reflecting the Denise of adaptation to their environment in addition to stone tools denisovan artifacts include bone implements such as needles and alls which suggest Advanced crafting techniques and the use of animal materials for Tool making symbolic artifacts such as personal ornaments and engraved objects provide evidence of symbolic behavior and cultural expression among Denise Sans paleogenomics the study of ancient DNA extracted from fossil remains has revolutionized our understanding of denisovans and other extinct homant species advances in DNA sequencing technology have enabled researchers to extract and analyze genetic material from ancient bones and teeth with unprecedented precision and accuracy the sequencing of denisovan genomes has provided crucial insights into their genetic makeup evolutionary relationships and contributions to the modern human gene pool by comparing denivan genomes to those of modern humans and other hominine species researchers can reconstruct The evolutionary history of denisovans and infer their population Dynamics migration patterns and genetic diversity furthermore paleogenomic Studies have shed light on the interactions between denisovans modern humans and Neanderthals revealing evidence of interbreeding and genetic exchange among these ancient hominine groups through paleogenomics researchers continue to unravel the mysteries of human evolution and the complex tapestry of our ancestral past computational and analytical tools play a crucial role in the study of Denise Evans enabling researchers to analyze large data sets model complex evolutionary processes and infer biological and behavioral characteristics of ancient homin populations bioinformatics tools facilitate the processing and Analysis of ancient DNA sequences allowing researchers to reconstruct denisen genomes from fragmented and degraded DNA samples philogenetic methods help to infer The evolutionary relationships between denin modern human and other hominine species providing insights into their Divergence times and genetic affinities statistical methods and computational modeling techniques allow researchers to simulate population Dynamics migration patterns and genetic ad mixture events providing valuable context for interpreting paleogenomic data through the integration of computational and analytical tools researchers can reconstruct the past environments dispersal roots and demographic histories of denin and other ancient hom populations the denisovans have captured the imagination of writers and authors inspiring numerous literary works that explore their enigmatic existence and significance in human evolution from speculative fiction to historical novels Denis ofan theme literature offers diverse interpretations of this ancient homin group and its interactions with modern humans and Neanderthals some literary Works delve into the scientific discoveries and archaeological findings related to Denis Evin presenting fictionalized accounts of their lives and cultures based on the available evidence other works take a more imaginative approach incorporating elements of fantasy and adventure to weave captivating narrative set in prehistoric times Denisa vins have also made their mark on the world of media and entertainment with various documentaries television programs and films exploring their story and Legacy documentaries such as the Denise events lost and found and secrets of the Denise Evan delve into the scientific research and archaeological excavation that have shed light on the denans existence television programs and films have likewise featured denans as Central characters or plot elements depicting their interactions with modern humans and the Andals in dramatic and Visually compelling ways these media depictions often blend scientific facts with artistic license aiming to entertain and educate audiences about the mysteries of human evolution the Denise ofin have captured the Public's fascination with their mysterious Origins and ancient ancest from news headlines to social media discussions Denis ofan research has garnered widespread attention and interest sparking curiosity about our distant relatives and their place in the Human family Tree however along with Fascination Denise events have also been the subject of misconceptions and misinformation popular portrayals of denisovans in media and entertainment sometimes exaggerate or distort scientific findings leading to misunderstandings about their biology behavior and significance in human evolution as such it is important to critically evaluate and scrutinize depictions of denans in popular culture separating fact from fiction and acknowledging the limitations of our current knowledge by fostering informed discussions and promoting scientific literacy we can deepen our understanding of denans and their role in shaping the story of humanity the field of denisovan research holds great promise for future disc discoveries that could reshape our understanding of human evolution continued excavations at Denisa sits and advancements in archaeological techniques May uncover new fossils artifacts and evidence of denivan behavior shedding light on their biology culture and interactions with other hominine groups furthermore ongoing paleogenomic studies are likely to yield additional insights into denisen genetics population Dynamics and evolution May relationships improv DNA sequencing Technologies and analytical methods will enhance our ability to extract and analyze ancient DNA from from fragmented and degraded remains allowing for more comprehensive reconstructions of denisovan genomes and their contributions to the modern human gene pool technological innovations in fields such as paleogenomics archaeology and anthropology will play a crucial role in advancing denan research in the coming years developments in DNA sequencing ancient protein analysis and isotopic dating techniques will enable researchers to extract more information from ancient fossils and artifacts providing new avenues for exploring denisovan biology and behavior advances in computational and analytical tools will also facilitate the integration of diverse data sets and the modeling of complex evolutionary processes machine learning algorithms and statistical methods will help researchers uncover hidden patterns in genetic data reconstruct past environments and simulate population Dynamics enhancing our understanding of denisovan ecology and adaptation as denan research continues to evolve eth iCal and legal considerations will become increasingly important issues surrounding the ownership preservation and access to archaeological sites and genetic data must be addressed in a responsible and Equitable manner respecting the rights and interests of indigenous communities researchers and the public furthermore ethical guidelines for the study of ancient human remains and genetic material should be established to ensure that research is conducted ethically and with sensitivity to cultural and religious beliefs collaboration with local commun communities and stakeholders will be essential for fostering mutual respect trust and cooperation in denan research Endeavors the study of denans has unveiled a wealth of information about our ancient relatives and their place in the human evolutionary tree from their Discovery in the denova cave to their genetic Legacy in present day populations Denise ofin have captivated the imagination of scientists and the public alike Denis ofan research has profound implications for our understanding of human evolution migration and diversity by unraveling the mysteries of denan genetics behavior and interactions with other homine groups researchers gain valuable insights into the complex tapestry of our evolutionary past as we look to the future of denisovan research we are filled with anticipation and excitement for the discoveries that lie ahead by harnessing the power of Technology collaboration and ethical stewardship we can continue to unravel the mysteries of the denisovans and unlock the secrets of our shared human Heritage in doing so we honor the legacy of our ancient relatives and reaffirm our commitment to understanding the story of humanity

Determinism in the AI Tech Stack (LLMs) Temperature, Seeds, and Tools.en.srt

00:00:00,160 --> 00:00:01,599 I want to do a bit of a different video today so I want to talk about these three topics here so the AI stack versus the software Tech stack how we can improve the determinism of llm so I want to do some experiments testing out different things we can actually do to improve this and I want to take a quick look at hallucinations is that a bug is it a feature in generative AI so yeah let's just get into it this video was sponsored by HubSpot okay so this is kind of my idea of how I kind of look at AI text stack versus the software text St you can see I have put on nondeterministic and deterministic so this is kind of my idea of how I think about the differences between these Stacks because in the software text stack it's very easy and it's reliable and it should be the terministic like if you run the same code 10 times you would expect to get the same result every time right uh that is kind of not the case when we are using the AI text stack especially when we are involving llms right there are we can do to improve this of course and that could be like a vector database this could be like an llm orchestrator we have some parameters we can change uh but basically uh in my head when I'm operating with the AI teex stack I'm thinking more in this deterministic non-deterministic mode right and that is what's kind of new I guess to software devs working with this stack because it's not so easy to get the same results every time but I just wanted to dive a bit into kind of how we can improve this uh can we uh I'm not 100% sure but uh there are some things we can do and one of the things is like mixing this together so I have some examples of that we're going to take a look at that but yeah basically if you want to pause here and read kind of what I think about this you can see we have the model providers we have the front and Dev here on the software text stack some key trends I put down so maybe tool development AI agents emphasis on reduction and efficiency and basically these tax stacks of course mix together but uh I think kind of the differences or what sets it apart is for me kind of the non deterministic versus the deterministic outputs right so I kind of wanted to dive a bit more into that and take a look at can we create some experiments that kind of shows that we can actually improve this deterministic side of llm outputs so you can see we have a math problem here it's a kind of big equation here and if you have played around with these llms you know they are not very good at solving math problems especially when they get a bit complicated I guess maybe the best foundation models now have gotten quite good at it to be honest uh but we are going to do some experiments here with just uh a very small open source model so that's going to be 5 three I think the first test we just going to run this equation trying to solve it with the temperature or the soft Max set at one and then we're going to move move on to zero I'm going to explain a bit what is actually the difference when we are setting our temperature to one versus zero how does this affect our determinism of the output and I think we're just going to run into GPT 4 looking at the foundation model see what kind of result we get that and we're going to do like a combined of the stacks so we're going to do like a side of the llm uh Tech stack and we're going to mix it up with using some more deterministic software stack um maybe like just like a straight up python code so we have some other things we can do to improve the determinism too that is kind of improve our prompts we can add context grounding we can do a system message we can we're going to look at seeds that is very interesting from open Ai and fine tuning I'm going to skip it now but that is also something we can do to improve our deterministic outputs when using llms right uh so the first thing I want to do is just run a straight up deterministic answer to this equation so we're just going to uh run a python code to calculate this and look at the result but first let's just take a quick look at today's sponsor are you running a startup are you planning to start a startup well take a look at this do you know how AI is revolutionizing the startup World well to make this easier to understand HubSpot has created a free ebook called how AI is redefining startup GTM strategy it's a must read for any startup that is looking to harness the power of AI to Skyrocket their growth one one section that really grabbed my attention was the most popular AI tools for GTM and best practices for scaling section the book looks at how to build an AI charge text stack that can take your startup to new heights and the subsection what's in an AI chart startup text stack breaks down the most game-changing AI tools out there from chat GPT to hubspot's very own AI powered Suite but what sets this ebook apart is that it doesn't just list tools it provides a clear actionable framework for choosing the right AI solutions for your specific needs and integrating them seamlessly into your existing workflows imagine being able to automate repetitive task personalized customer instruction at scale and uncover hidden insights into your data all with the power of AI That's the kind of Competitive Edge this ebook can help you achieve so if you are ready to take your startup strategy to the next level with AI you don't want to miss out on this ebook just click the link in the description to get your free copy today a big thanks to HubSpot for sponsoring this video now let's get back to the project okay so here we are kind of operating on kind of the traditional software stack we want to do some equations using python we want to calculate this equation here uh we just going to start by importing math right and let's comment out that and we set this up here we want to run this and we want to print the result right so when we run this now right uh we get this result 11 16.95 but every time we run this now we're not expecting to get a different result right we want to get this every single time and that is the deterministic ru right uh but let's see what happens now when we use our F model with the temperature set to one to actually try to do this will we get the result same result every time let's take a look okay so here we have a simple uh function that runs through llama we're going to set our model to five3 right we have a system message we have a user into query argument so let's change our temperature to one here and let's go down here so we're going to run this with 53 temperature one right and yeah we got just feed in the system message you are a helpful AI assistant we're going to feed in our equation here that is the prompt right and we're going to run that in here and we're just going to print the answer here right so let's see now when we run this a few times will we get the same result every single time so let's run this the first time now you can kind of see this is going to take a bit more time because we are running this on our local computer but it's a pretty fast model right okay so you can see the first result we got was 72. 34 that was horribly wrong right I tried to do some calculations here but yeah it kind of failed big time let's run it again so remember 72.3 4 let's try again now we got 117.0 let's do one more time now we got 147.450 so this is all over the place we can't really use this for anything because this is way too unreliable to do anything with but let's see what changes now when we actually change the temperature from one down to zero okay so let's just go in here let's set this to zero and let's see if this improves anything yeah let's clear that and let's run it again okay so the first run we got 1 15.9 that is not correct but still let's see if we get the same result again now 11 15.8 now 11.89 let's do it again 11589 so you can see now we got at least we got like a deterministic output we almost got the same exactly the same output every single time okay so we got it again so you can see what a big difference that made just changing our temperature from 1 to zero the answer is wrong but at least we got some consistency in our output right it wasn't all over the place so yeah let me just explain a bit what is exactly happening here when we change the temperature from 1 to zero okay so the best explanation I have seen for temperature and soft Max is this video from three blue one brown H I'm going to leave a link in the description to this video you better watch this if you're into Transformers deep learning and stuff this is a great video to explain everything what is happening inside on llm right uh but if you look at his example here here you can see the temperature is set to zero and we have another example where the temperature is set to five and we have this example once upon a time there was a once upon a time there was a right with two different temperatures and in the first case when the temperature is zero you can see 100% of the time here we're going to select the word little from kind of the a probability standpoint right but here we kind of spread out the probability of what word we're going to select next and you can see a little has a 6% chance of being selected but young also has a 6% chance and great princess has a 4% so here any kind of bird can pop up because it's so widely spread out right and this temperature setting is kind of what makes llms more creative more diverse writing if you want to think of it like that but that's not always a good thing let's say we want to do some math we don't want random things happening right in output so while I say like for math equation and stuff you better put the temper quite low if you want the some kind of determinism but there a listen to this for a bit I I think it's very interesting some situations like when chat GPT is using this distribution to create a next word there's room for a little bit of extra fun by adding a little extra spice into this function with a constant T thrown into the denominator of those exponents we call it the temperature since it vaguely resembles the role of temperature in certain thermodynamics equ equations and the effect is that when T is larger you give more weight to the lower values meaning the distribution is a little bit more uniform and if T is smaller then the bigger values will dominate more aggressively yeah so you can see here when he increases the temperature the kind of the probability of something being selected is more spread out but when we decrease the temperature like the the bigger ones is going to be selected always right we're in the extreme setting t equal to zero means all of the weight goes to that maximum value for example I'll have gpt3 generate a story with the seed text once upon a time there was a but I'm going to use different temperatures in each case temperature zero means that it always goes with the most predictable word and what you get ends up being kind of a trit derivative of Goldilocks yeah so that was kind of what I was talking about so it can be very general very boring and maybe very related to the training data right but here when we changed up the temperature it could be more creative feel more yeah let's hear what he has to say about it a higher temperature gives it a chance to choose less likely words but it comes with a risk in this case the story starts out a bit more originally about a young web artist from South Korea but it quickly degenerates into nonsense yeah so here kind of the it was too much of a spread right so it doesn't even make makes sense sometimes because it it's so far from selecting the word that makes sense so that is interesting technically speaking the API doesn't actually let you pick a temperature bigger than two there is no mathematical reason for this it's just an arbitrary constraint imposed I suppose to keep their tool from being seen generating things that are too nonsensical so if you're curious the way this animation is actually working is I'm taking the 20 most probable next tokens that gpt3 generates which seems to be the maximum they'll give me and then I tweak the probabilities based on an exponent of 1/5 yeah so I kind of think we get it so yeah a very good explanation also this visual component here so yeah go check out this video it's in the description okay so now we kind of know what the temperature is let's take a look at what we have so far so we were on the test with F3 with the temperature set to one we got all over the place like different results we set it down to zero we got the same result every single time but it was wrong right this is the the correct answer uh now let's move on to running like a very new big foundation model and see if this GPT 40 model can solve this and then use F3 again and let's add some deterministic software to help it right and see if we can solve it so let's do the GPT 40 test now so let's just swap out this with the GPT 40 with no python code let's just do yeah the same and let's run it and see if if we actually can get uh if we can solve this without any extra help the temperature should be set to let's set it to zero now because we know that's the the best way to do this okay so let's clear this and let's run it okay so you can see here the answer is 11 16.95 that is correct so yeah good job by the GPT 40 model here let's run it one more time just to be sure remember we have the set temperature to zero so we should get exactly the same output right yeah perfect so yeah that means with the bigger Foundation models we can actually solve this equation by just running it through kind of the AI text stack without adding any uh additional tools right so yeah GPT 40 solved this correctly but now let's take a look at our final test so this is going to be the F3 model that didn't solve this but let's add in some extra help here by combining uh this with some uh deterministic software here so let me just show you how I set that up so to solve this we want to do it in a bit different way we want to start with creating a code a code prompt so we're going to feed in our equation here into this prompt question it's going to be equal to our prompt right this is our uh equation and from the question AB generate a python code to solve the equation okay so we're going to run this with AMA chat we're going to try to generate a python code and here we're going to switch up our system message so we're going to you an expert at writing correct executable python code don't use any extra explanation of text write pure executable python code to solve the problem okay so we're going to generate a python code to try to solve this equation we're going to clean it up with a simple function here just to remove some yeah some stuff here to make it executable and then we have function that actually executes uh our python code and then we're going to print the result so remember we are still running the five3 model we can set the temperature to zero first let's try it with one first and then we going to change it back to zero and see if that makes any difference so yeah hopefully this will give us an a more deterministic output and hopefully solve the equation okay so let's run this so this is with the temperature set to one right uh yeah so the result is correct so you can see we imported mat we run the result and we have the equation here and we just run this using pi 3 uh combined with a python code and yeah perfect so that was correct uh so I'm pretty sure like if we switch up the temperature to zero now we also going to get this correct but let's just do it so let's say that to zero let's run it again uh we might actually change up the input a bit Yeah you can see uh it's a bit different isn't it uh I don't know it looks pretty similar to be honest I guess we got print result here instead uh but other than that yeah so here you can kind of see the advantage of adding like a mixing up like with the traditional software stack mixing that with the AI stack the llms and using this as tools to kind of get a more deterministic output so when we combine 53 with a tool we could actually solve this right because we used the fight3 model to just generate the code we needed and then we can just execute on that code right so just to sum this up you can see uh with using the deterministic just the python code we solve this easy right uh with the temperature set to one using the 53 model we couldn't Solve IT same here with the zero temperature but when we run the bigger Foundation model we can solve the equation but then we can use the F tree model open source model and add some deterministic software like just a simple python code feed in our equation and then we actually solve it finally I just wanted to take a quick look at some other things we can do to improve determinism but uh uh yeah I think we're just going to look at the seed part now maybe we do some other stuff with context uh and stuff in another video I don't want to drag this out to 45 minutes but let's take a quick look at the open AI solution to this they have this something called seeds so let's go over there take a look at that and how we can actually use it okay so if we go into the API docs for the open AI chat completion you can see we have this option here called seed this features in beta if specified our system will make the best effort to sample deterministically such that repeated request with the same seed and parameters should return the same result determinism is not guaranteed and you should should refer to the system fingerprint response parameter to monitor the changes in the back end so this is kind of their attempt of trying to improve determinism in these llm outputs but let's now kind of take a look at how does this work does it work and how does this compare to just a regular shat completion request so uh I went over here I created uh some implementation of this so we see we have the function here that has included the seed parameter so seed equals seeds and we're going to feed this in as an ARG here so we're going to set our seed value just to random number 69 and we have a second function that does not use the seed both temperatures is going to be set to one and we're going to feed in the same prompt what is the best pizza in New York like with a lot of cheese only least the one top place placee and we going to run this like in two requests here one with the seed and one without and let's see if we can see if like the first uh answer here is more deterministic than the second one so yeah let's just fire this up and see uh yeah if it works okay so let me just run this a few times now and then we can kind of compare the result to see if we can see any differences in using the seed and not using the seed okay so I think we had some good results here so you can see the first one here is always where we use the seed so the best pizza in New York is often cited to be from the far Pizza in Brooklyn and you can see here is just uh the other uh request without the seed the best pizza New York is often said to be the best P New York is often considered the best PSI New York is often attributed to the far piz size Brooklyn's wiely regarded so this produces a different result every single time but you can see where we use the seed we get the same output every single request here so it seems to be working but like they said it's not a guarantee and my thinking is if we expand the prompt we want like a WR long result this is probably not going to hold up but we probably going to check that some other time but for this simple answer here it looks to produce the same output every single time so at least that's something we can do to kind of improve our deterministic output using llms right so this could be an interesting feature to try out going forward right okay just to wrap this up uh I think we kind of pro today that we can do something to improve the terministic out puts of an llm but probably as you already know that these are not designed to actually be deterministic the way they calculate or the way they use the neural network to kind of come up with a a probabilistic answer or the next sentence or the next word or the next token so by Nature these are not tools created to be deterministic because they are generative uh if they were 100% deterministic then yeah what new stuff could they create could they create an image could they create a new kind of text uh I don't think so that would be just reciting the training data and without that hallucination part of it I don't think these llms would be that interesting but of course some use cases are heavily reliant on that we can reproduce the same output and be precise right so I think these uh big companies are working like with open Ai and the seed part they are working on making these models much more deterministic we can add context like we said we can add different tools so going forward I think we're going to see these tools pop up more to kind of get the outputs we are expecting we seen this with rag R adding grounding improving at prompt system messages all of these tools are to reduce hallucinations right but if you think about it is it a bug is it a feature I'm leaning more towards that this hallucinations has to be there if it's going to be something interesting coming out of these models but in some cases like we saw with Google last week uh it's not going to work every single time uh but yeah we just have to wait and see what happens in this space when it comes to these problems with hallucinations and stuff but uh yeah that is just kind of my take on it a bit of a different video today hope you enjoyed it uh other than that thank you for tuning in and I'll see you again on Wednesday

Did Caucasians Rule All the Great Ancient Civilizations Robert Sepehr Examined.de.srt

00:00:00,160 --> 00:00:05,120 Für regelmäßige Videos über alte Kulturen und vergessene Zivilisationen abonnieren Sie bitte. Regierten die Kaukasier alle großen antiken Zivilisationen? Das denkt ein YouTuber. Er behauptet sogar, über die wissenschaftlichen und archäologischen Beweise zu verfügen, die dies untermauern. Wie überzeugend ist seine Argumentation? Finden wir es gleich heraus. Robert Sepehr ist ein YouTuber, der Videos über antike Geschichte, antike Mysterien, Esoterik und Verschwörungstheorien macht. Er bezeichnet sich selbst als „Anthropologe par excellence“. Er war früher auf Twitter, aber sein Konto wurde gesperrt. Wir werden uns heute ein Video von ihm ansehen , in dem er einige interessante Behauptungen über antike Rassen aufstellt. Es heißt „Arische Blutlinien des alten Babylon“. Dies ist möglicherweise das umstrittenste Video, das ich mir bisher angesehen habe. - Ich beschloss, etwas Sport zu treiben, und da es ein schöner Tag ist, wollte ich eine Radtour machen. Also habe ich am See ein Fahrrad gemietet, was mich zufällig dazu brachte, über antike Streitwagen nachzudenken und darüber, dass es im Holozän nur einen bestimmten Stamm von Menschen gab, der als erster Streitwagen benutzte und die Technologie in andere Teile der Welt verbreitete. . – Es gab eine kurze Zeit, in der Streitwagen nur von einem einzigen Stamm benutzt wurden. Die frühesten bekannten Streitwagen stammen aus der Zeit um 2000 v. Chr. Innerhalb weniger hundert Jahre verbreitete sich die Erfindung jedoch auf zahlreiche andere Völker, die nichts mit den ursprünglichen Erfindern zu tun hatten. - …da es nur dieser eine Stamm war, der das Pferd und andere Tiere domestiziert hat, die in der Landwirtschaft rund um das als Anatolien bekannte Gebiet, wo sich die Kaukasusberge befinden, verwendet wurden. Pferde sind nicht in Afrika heimisch. Sie wurden von diesen Kaukasiern auf den Kontinent gebracht, ein Begriff, der von Menschen abgeleitet ist, die aus dem Kaukasus kamen … -Pferde wurden an zwei Orten domestiziert, nicht nur an einem. Er scheint sich auf die Vorfahren der modernen Hauspferde zu beziehen, deren Ursprung auf ein Gebiet nördlich des Kaspischen Meeres zurückgeführt werden kann. Sehen Sie sich mein aktuelles Video zu diesem Thema an. Die Menschen, die sie domestizierten, sprachen wahrscheinlich eine protoindoeuropäische Sprache und haben wahrscheinlich den Streitwagen erfunden. Sepehr sagt, er sei ein Anthropologe, daher wundert es mich, dass er nicht weiß, dass der Begriff „Kaukasier“ eine veraltete Rassenkategorie ist, die von biologischen Anthropologen nicht mehr verwendet wird, da er auf einer mittlerweile widerlegten Sicht auf Rassenkategorien basiert, obwohl ich den Begriff kenne kommt in den USA immer noch manchmal auf Volkszählungs- oder Umfrageformularen als anderes Wort für „weiß“ vor. Sepehr scheint es hier im rassistischen Sinne zu verwenden. Wenn er also mit der Wissenschaft Schritt halten will, muss er ein Update durchführen. - …Kaukasier, ein Begriff, der von Menschen abgeleitet ist, die aus dem Kaukasus stammen und an die sich die Geschichte als Hyksos erinnert, ein Begriff, der vom ägyptischen Historiker Manetho verwendet wurde und „fremde Herrscher“ bedeutet und den der jüdische Historiker Josephus mit „Hirtenkönige“ übersetzte. “ den er mit den Hebräern in der Bibel identifizierte. -Es ist nicht klar, warum er die Hyksos erwähnt, da sie ganz sicher eine semitische Sprache sprachen, keine indogermanische Sprache. Semitisch ist eine völlig andere Sprachfamilie. Ich habe den Eindruck, dass Sepehr die Hyksos als mit der kaukasischen Rasse verwandt versteht, aber die Domestikatoren des Pferdes waren nicht die genetischen Vorfahren der Hyksos oder zumindest nicht die primären genetischen Vorfahren. Ja, die Hyksos hatten Pferde, aber zu diesem Zeitpunkt hatten bereits viele Gruppen von Menschen aus verschiedenen Regionen und Sprachfamilien das Pferd adoptiert. Das domestizierte Pferd blieb nicht nur bei einer Rasse. - Die meisten modernen Historiker haben die meisten Namen der Hyksos-Könige als semitisch identifiziert. Dieser semitische Begriff stammt von einem der Söhne Noahs namens Sem oder Sem. Noah war die biblische Figur, die angeblich viele Tierpaare auf einer Arche rettete, die sich nach einer großen Überschwemmung auf dem Berg Ararat im Kaukasus niederließen. -Der Begriff Semitisch leitet sich zwar vom Namen von Noahs Sohn Sem in der Bibel ab, aber Sepehr ist viel zu wörtlich gemeint. Wenn Linguisten heute von semitischen Sprachen sprechen, verwenden sie den Begriff nicht im genetischen Sinne. Es ist eine rein sprachliche Bezeichnung und nichts weiter. Interessant ist, dass Sepehr offenbar der Meinung ist, dass Noah und alle seine Nachkommen Kaukasier, also Weiße, waren. Seine Unterstützung dafür ist, dass der Berg Ararat, wo laut Bibel die Arche Noah gelandet ist, im Kaukasus liegt. Oder vielleicht glaubt er nicht an einen Noah, sondern denkt einfach, dass die Geschichte der Vorstellung, dass eine Gruppe von Menschen ihren Ursprung im Kaukasus hat, mehr Gewicht verleiht. Aber dieselbe Geschichte besagt, dass alle Völker der Erde dort ihren Anfang nahmen. Wie auch immer, das ist weder hier noch dort, denn so etwas wie Kaukasier im rassischen Sinne gibt es sowieso nicht. - Unabhängig davon, was man über die Gültigkeit der Bibel denkt, scheint dieser Sintflutmythos perfekt in einen anthropologischen Kontext zu passen, da es sich nicht nur um den richtigen geografischen Ort handelt, von dem aus sich domestizierte Tiere und landwirtschaftliche Zivilisationen nach der Eiszeit ausbreiteten … -Es gibt keine Beweise dafür, dass landwirtschaftliche Zivilisationen in der Kaukasusregion entstanden sind. Im Gegenteil: Die frühesten bekannten landwirtschaftlichen Gemeinden liegen in der Levante, entlang der östlichen Mittelmeerküste, und die frühesten bekannten städtischen Zentren liegen im Süden Mesopotamiens. Er ist weit weg. - … es macht auch genetisch Sinn, da DNA-Tests gezeigt haben, dass Tiere, wie z. B. Pferde, viel früher domestiziert wurden als bisher angenommen und wahrscheinlich aus dem Pleistozän oder der Eiszeit stammen und nicht erst im Holozän oder in unserem heutigen Zeitalter domestiziert wurden. -Er hat keine Referenzen angegeben, daher habe ich keine Ahnung, woher er die Idee hat, dass Pferde im Pleistozän domestiziert wurden. Wie dem auch sei, er hat Unrecht. Die frühesten bekannten domestizierten Pferde, und dies wurde archäologisch und genetisch nachgewiesen, stammen aus der Botai-Kultur um 3500 v. Chr. Ich werde einen Link zu den wissenschaftlichen Daten hinterlassen. - Der Aufstieg der Hyksos- Gottkönige in Ägypten wurde durch einen Zustrom von Einwanderern aus Palästina nach Ägypten ab etwa dem 18. Jahrhundert v. Chr. ermöglicht. Die Einwanderer brachten neue Technologien mit, darunter Pferd und Streitwagen, aber auch den Compoundbogen und verbesserte Metallwaffen, da sie auch Bronze nach Nordafrika einführten , das Kupfer weit überlegen ist.   - Es stimmt, dass Ägypten in der Militärtechnologie ein wenig im Rückstand war und dass sie mit dem Einzug der Hyksos in das Land erhebliche Verbesserungen durch den Einsatz von Pferd und Streitwagen vornahmen. Es stimmt nicht, dass die Hyksos Bronze nach Ägypten eingeführt haben. Zu diesem Zeitpunkt stellten die Ägypter schon weit über tausend Jahre lang Bronze her. Der Grund, warum Sepehr dies alles erwähnt, ist nicht ganz klar, aber wenn man bedenkt, was er später sagt, scheint sein Standpunkt darin zu liegen, dass eine überlegene hellhäutige Rasse nach Ägypten kam, begann, über das Land zu herrschen und die minderwertigen dunkelhäutigen Bewohner ihres Besseren zu belehren Wege. Bevor Sie mich anprangern, weil ich etwas Unziemliches über Robert Sepehr angedeutet habe, schauen Sie sich einfach den Rest des Videos an und Sie werden sehen, was ich meine. Aber denken Sie auch daran, dass die Hyksos nicht weiß waren. - Mit dem Aufkommen von DNA-Studien können Anthropologen nun die ethnische Zugehörigkeit verschiedener alter Bevölkerungsgruppen klar bestimmen, was alte biblische Geschichten und Mythologien verdeutlicht, die zwar manchmal ausgeschmückt sind, aber bei richtiger Interpretation ein überraschendes Maß an Genauigkeit aufweisen und nicht als einfach abgetan werden sollten Fantasie. -Okay, er wird sich also einige DNA-Studien ansehen. - Die Philister waren ein altes Volk, das vom 12. Jahrhundert v. Chr. bis 604 v. Chr. an der Südküste Kanaans lebte, als sie von König Nebukadnezar II. nach Mesopotamien verbannt wurden. - So weit, ist es gut. - Sie sind für ihren biblischen Konflikt mit den Israeliten bekannt, wobei der wohl berühmteste Philister Goliath ist, der als Riese beschrieben wird. Während die meisten Menschen aus der Bibel von ihnen gehört haben, werden sie erstmals in Reliefs im Tempel von Ramses III. erwähnt, in dem sie Peleset genannt werden. -Ja, der Tempel von Ramses III. in Medinet Habu erinnert an einen Sieg über die Seevölker, und unter den Seevölkern gibt es eine Gruppe namens Peleset, die wahrscheinlich mit den in der Bibel erwähnten Philistern gleichzusetzen ist. - Es gibt mehrere Theorien über die Herkunft der Philister. Die populärste besagt, dass sie von Kreta stammten, der Insel, auf der eine der ersten Zivilisationen Europas namens Minoer lebte. Eine kürzlich in der Zeitschrift Science Advances veröffentlichte Studie legt nahe, dass die Philister tatsächlich aus Südeuropa in den Nahen Osten einwanderten. Im Jahr 2016 wurde in der Nähe von Aschkelon ein großer Philisterfriedhof entdeckt, auf dem mehr als 150 Tote in ovalen Gräbern begraben liegen. Eine genetische Studie aus dem Jahr 2019 ergab, dass ihre DNA zu dieser Zeit eindeutig europäisch war, ein genetisches Signal, das in der späteren Eisenzeitpopulation nicht mehr nachweisbar ist. -Ich werde unter dem Video einen Verweis auf diese Studie hinterlassen . Er hat Recht, dass die Philister europäischen Ursprungs waren. Diese Schlussfolgerung ist nicht umstritten, da aufgrund ihrer Materialzusammensetzung bereits allgemein angenommen wurde, dass sie aus dem Gebiet der Ägäis stammten. Die genetische Zusammensetzung der Bevölkerung der Levante bestand vor ihrer Ankunft aus indigenen Bewohnern mit zusätzlichen Beiträgen im Laufe der Zeit von anatolischen und iranischen Bevölkerungsgruppen. Übrigens hatten die zuvor erwähnten Hyksos, die vor der Ankunft der Philister in der Levante existierten, keine direkte Beziehung zu den Philistern und sind als einheimisch zu verstehen, wie es der Rest der Kanaaniter vor der Ankunft der Philister war. Die Philister kamen im 12. Jahrhundert v. Chr. dorthin. Sie waren im Durchschnitt größer als die Kanaaniter und Israeliten, denen sie nach ihrer Ankunft begegneten und die sie im Kampf bekämpften. Die DNA-Proben wurden aus drei verschiedenen Zeiträumen entnommen: aus einem Gräberfeld aus der mittleren/späten Bronzezeit (ca. 1650–1200 v. Chr.), das vor der Ankunft der Philister liegt, aus Kinderbestattungen aus der Zeit um 1100 v. Chr. und nach der Ankunft der Philister Philister; und Personen, die in der späteren Eisenzeit (10. und 9. Jahrhundert v. Chr.) auf dem Philisterfriedhof begraben wurden. Nach der Ankunft der Philister wurden in ihrer genetischen Signatur etwa 14 Prozent mehr europäische Vorfahren gefunden als in den Proben aus der Bronzezeit vor den Philistern, wo es 2 bis 9 Prozent waren. Dies bestätigte, was bereits vermutet wurde. - Der moderne Name Palästina leitet sich vom biblischen Begriff „Philister“ ab, und die demografische Bevölkerung des Gebiets während der in der Bibel genannten Zeit bestand aus Europäern oder Mittelmeervölkern. -Nun, wie Sepehr bereits erwähnte, hatten die europäischen Gene der Philister kaum langfristige Auswirkungen und verschwanden in der levantinischen Bevölkerung in der Eisenzeit so gut wie. - In der hebräischen Bibel heißt es, dass die Philister Nachkommen von Mizraim sind, dem biblischen Stammvater der Ägypter. Mizraim ist der hebräische und aramäische Name für das Land Ägypten und bedeutet Hügel oder Festung. Letztendlich ist er der Name eines Volkes, das von Ham abstammt, einem weiteren Sohn Noahs und Vater von Kusch, Mizraim, Put und Kanaan. Hams Nachkommen werden von Josephus und anderen so interpretiert, dass sie Afrika und angrenzende Teile Asiens bevölkerten und in der Antike alle historisch gesehen Kaukasier waren. Während einige moderne, politisch motivierte Interpretationen der Bibel die Idee vertreten, dass Noah drei Söhne hatte, die drei verschiedene Rassen repräsentierten, was die Bevölkerungsstruktur widerspiegelt, die in der Neuzeit die verschiedenen Teile der Welt bevölkert, scheint er von einigen gemeinsamen Ideen aus 100 zu sprechen vor Jahren oder länger. Mir sind heute keine wissenschaftlichen Interpretationen bekannt, weder politisch motiviert noch anderweitig, die besagen, dass Noahs drei Söhne drei Rassen repräsentieren oder drei Rassen repräsentieren sollen. Sepehr muss ein paar antike Bücher lesen. Ich finde das jedoch ironisch, wenn man bedenkt, dass er immer noch den Begriff „ Kaukasier“ verwendet, der aus einer Zeit stammt, als man annahm, dass es drei Hauptrassen von Menschen gab: Kaukasier, [ __ ] und Mongoloiden. All das ist auf der Strecke geblieben, und Menschen, die heute diese veralteten Begriffe verwenden, sind in der Wissenschaft hinter dem Strom zurück oder haben vielleicht selbst politische Motive. - …das war nicht der Fall, da alle frühen Zivilisationen denselben herrschenden Adel hatten, der sich ethnisch von der Bevölkerung, die er regierte, unterschied. -Das ist absolut nicht wahr. Denken Sie darüber nach, wie wild diese Behauptung ist. Alle frühen Zivilisationen – nicht einige, sondern alle – teilten denselben herrschenden Adel, der sich ethnisch von der Bevölkerung, die sie regierten, unterschied. Und ja, er scheint zu meinen, dass diejenigen, die er Kaukasier nennt, jede antike Zivilisation beherrschten. Um diese Behauptung zu beweisen, müsste er natürlich die Beweise für jede einzelne dieser alten Zivilisationen vorlegen. Wie viele würden es sein? Eine Menge. Er bespricht nur drei. - Das wohl deutlichste Beispiel hierfür ist Indien, wo es wie in Ägypten bis zur Ankunft der Arier aus Anatolien, die auch den Streitwagen und das Hakenkreuz einführten, wie in Ägypten keine Pferde im Fossilienbestand gab, Sanskrit, eine indo- Die europäische oder arische Sprache und ein ethnisches Kastensystem kamen vor Tausenden von Jahren auf den indischen Subkontinent. - Obwohl es wahr ist, dass von Pferden angetriebene Streitwagen etwa zur gleichen Zeit nach Indien kamen wie die Sanskrit sprechenden Indoarier und sie daher wahrscheinlich zusammenkamen, wurde das Hakenkreuz in Indien schon lange davor als Symbol verwendet . Was das Kastensystem betrifft, so liegen seine Ursprünge im Dunkeln, aber aus den Beweisen geht klar hervor, dass es sich im Laufe der Zeit allmählich entwickelte und wahrscheinlich seinen Ursprung beim Sanskrit sprechenden vedischen Volk in Nordindien hatte. Aber zu behaupten, dass es auf ethnischer Zugehörigkeit oder Hautfarbe beruhte, ist zu einfach und wahrscheinlich falsch. Ich nehme an, er könnte dies als Beweis dafür verwenden, dass Mitglieder der indogermanischen Sprachfamilie in einigen Teilen Südasiens Herrscher werden konnten. Dennoch lässt er die offensichtliche Tatsache außer Acht, dass solche Herrscher auch über ihr eigenes Volk herrschten. Er hat noch einen langen Weg vor sich, bis er beweisen kann, dass sie Herrscher aller frühen Zivilisationen wurden. Mal sehen, was er sonst noch hat. - Während sich der Begriff „Arier“ in der Neuzeit auf die Beschreibung einer Sprachgruppe beschränkt, wurde er auch vor Jahrtausenden an Orten wie dem Iran von Darius dem Großen in Stein gemeißelt, der seine Rasse und Abstammung als „Arier“ bezeichnete, weshalb ich den Begriff verwende , das auch verwendet wird, um Buddha zu beschreiben, der laut alten Schriften ein blauäugiger Arier war, und warum er auch heute noch in Ländern wie Thailand mit blauen Augen dargestellt wird , wo es dem Kolonialismus und der damit einhergehenden politisch korrekten Schönfärberei der Geschichte entkommen konnte damit. - Für diejenigen, die es nicht wissen: Die Sprache sowohl der alten Iraner als auch des alten vedischen Volkes Indiens gehört zu einer Untergruppe der indogermanischen Sprachfamilie, die wir Indo-Iranisch nennen.   Das Indo-Iranische ist in zwei eigene Hauptsprachgruppen unterteilt: eine namens Indo-Arisch, zu der Sanskrit gehört, und die andere namens Iranisch, zu der Avestisch und Persisch gehören. Die Perser hatten ein Wort „airya“, das mit dem Sanskrit-Wort „arya“ verwandt war, und beide bedeuten „edler“ oder manchmal „freier Mensch“. Schon früh in der Geschichte dieser Kulturen hatte das Wort sowohl eine kulturelle als auch ethnische Bedeutung, eine Form der Selbstidentifikation für die Menschen, die diese Sprachen sprachen, im Gegensatz zu den Völkern, mit denen sie in Kontakt kamen. Nun ja, es stimmt, dass die Perser, als sie über andere Völker herrschten, den Begriff Airya für sich selbst reservierten. Aber das ist kein ausreichender Grund, das Wort „ Arier“ zu nehmen, ihm eine biologische oder genetische Bedeutung zu geben und es auf eine vermeintlich weiße Rasse anzuwenden. Denken Sie eine Minute darüber nach. Wann immer ein Imperium gegründet wird, werden die Herrscher dieses Imperiums nicht nur über ihr eigenes Volk, sondern auch über andere Völker herrschen. Es ist nichts Besonderes daran, dass Sprecher indogermanischer Sprachen manchmal Staaten gründen, in denen sie über Sprecher anderer Sprachen herrschen. Aber es gibt auch Sprecher anderer Sprachen, die über die Indoeuropäer herrschten. Es geht in beide Richtungen. So haben wir zum Beispiel die Minoer, die über die Griechen herrschten, Assyrien, die über Teile von Anatolien und Urartu herrschten, die Etrusker, die über die Römer herrschten, die Karthager, die über die Kelten in Iberien herrschten usw. Die Indoeuropäer taten es kein Herrschaftsmonopol haben. Nebenbei bemerkt: Niemand weiß, wie der Buddha aussah und ob der Buddha überhaupt existierte. Er wird auf vielfältige Weise dargestellt. Zu behaupten, dass die verschiedenen Darstellungen von ihm ohne blaue Augen eine Art Komplott seien, um die Geschichte zu ändern, ist albern. Es gibt Hunderte von Interpretationen von ihm. - Während bestimmte Wörter wie „Arisch“ in Wörter wie „Indoeuropäisch“ umgewandelt wurden , was dasselbe bedeutet, werden bestimmte historisch arische Symbole, wie das viele tausend Jahre alte Hakenkreuz, vollständig aus der akademischen Welt verbannt. Dies wirft die Frage nach dem Warum auf. -Okay, hier beschwert er sich darüber, dass das Wort „Arier“ nicht mehr oft verwendet wird und das Hakenkreuz nicht mehr so ​​oft studiert wird, wie es sein sollte. Ich habe bei Google Scholar nachgeschaut und einiges an Hakenkreuz-Recherchen gefunden. Zugegebenermaßen geht es hauptsächlich um seine Verwendung in den letzten 200 Jahren, aber es gibt auch wissenschaftliche Studien, ja, sogar neuere, zu dem Symbol. Wenn Sie möchten, kann ich unten einige Links hinterlassen . Die Beweise zeigen jedoch ganz eindeutig, dass das Hakenkreuz kein Symbol ist, das nur den Indoeuropäern vorbehalten ist. Natürlich können Sie wie Sepehr einen Zirkelschluss verwenden und sagen, wenn dieses Symbol irgendwo auftaucht, müssen es Indogermanen gewesen sein, die es geschaffen haben. - Was auch immer der Grund sein mag, was nicht geleugnet werden kann, ist die Realität von 4.000 Jahre alten blonden und rothaarigen Mumien, die in Ländern wie China entdeckt wurden, die mehrere Jahrtausende vor der Ankunft der Ostasiaten in der Gegend liegen … -Sepehr bezieht sich auf die Tarim-Mumien, gefunden in der Uigurischen Autonomen Region Xinjiang in China in Zentralasien. Dort wurden Hunderte natürlich mumifizierter menschlicher Überreste aus der Zeit zwischen 2000 v. Chr. und 200 n. Chr. entdeckt. Sie erregten Aufmerksamkeit aufgrund ihres scheinbar „westlichen“ Aussehens, etwa ihrer gefilzten und gewebten Wollkleidung und ihrer agro-pastoralen Wirtschaft, zu der Rinder, Schafe, Ziegen, Weizen, Gerste, Hirse und sogar Kefir-Käse gehörten. Archäologen bezeichnen die verschiedenen Stätten, die diese besondere materielle Kultur teilen, als den archäologischen Horizont von Xiaohe. Warum betont Sepehr, dass diese Menschen zuerst in der Gegend angekommen sind? Vermutlich um zu zeigen, dass „alle frühen Zivilisationen denselben herrschenden Adel hatten, der sich ethnisch von der Bevölkerung, die sie regierten, unterschied.“ Die Schlussfolgerung, die er daraus zieht, ist, dass diese Menschen die wahren Erbauer der chinesischen Zivilisation waren. Habe ich ihn richtig gelesen? An den Mumien wurden mehrere genetische Studien durchgeführt , und erste Ergebnisse schienen darauf hinzudeuten, dass es möglich, aber nicht sicher war, dass diese Menschen eine indogermanische Sprache gesprochen haben. Im vergangenen Oktober wurde jedoch eine definitivere Studie veröffentlicht , und ich sollte darauf hinweisen, dass dies geschah, seit Sepehrs Video veröffentlicht wurde. Es kann ihm also nicht vorgeworfen werden, dass er das nicht wusste, und die genetischen Beweise deuten nun darauf hin, dass die Menschen der Tarim-Kultur angehören stammten aus einer isolierten genetischen Gruppe und waren wahrscheinlich keine indogermanischen Sprecher. Ihre sogenannten westlichen physischen Merkmale sind wahrscheinlich auf ihre Verbindung zum pleistozänen alten nordeurasischen Genpool zurückzuführen. Ich werde unten einen Link zur Studie hinterlassen, damit Sie sich über die Details informieren können. - …Arische Mumien, die genetische Verwandtschaft mit den vielen blonden und rothaarigen Mumien der Pharaonen in Ägypten aus allen Dynastien haben, was sich in den blauäugigen ägyptischen Statuen ihrer Adligen und Pharaonen widerspiegelt, was uns zurück zu den Philistern bringt… -Zuerst Vor allem sind die Tarim-Mumien keine Arier. Zweitens sind blondes Haar, rotes Haar und blaue Augen nicht nur bei Indogermanen zu finden. Diese Merkmale kommen in Europa häufiger vor, sind aber auf der ganzen Welt zu finden. Es ist keine Überraschung, dass man in Ägypten hin und wieder eine rothaarige Mumie findet. Ich sollte hinzufügen, dass der Mumifizierungsprozess auch dazu führen kann, dass braunes Haar rot wird. Und nur ein König von Ägypten, von dem ich weiß , Ramses II., wurde mit rotem Haar gefunden. Die meisten der blonden und rothaarigen Mumien aus Ägypten stammen aus der hellenistischen und römischen Zeit, als Menschen aus dem gesamten Mittelmeerraum nach Ägypten einwanderten. Bei Menschen in Südwestasien kam es häufiger zu blauen Augen, und viele dieser Menschen wanderten im Laufe der Jahre auch nach Ägypten aus. – Allerdings ergaben in der Fachzeitschrift „Nature Communications“ veröffentlichte DNA-Ergebnisse, dass vor Tausenden von Jahren im heutigen Norden Israels Wellen von Einwanderern aus dem Norden und Osten, dem heutigen Iran und der Türkei, nicht nur in der Region ankamen Mit neuen kulturellen Praktiken führten sie auch neue Gene ein, wie zum Beispiel blaue Augen. Archäologen analysierten die DNA von 600 Skeletten, die in einer israelischen Höhle aufbewahrt wurden, die um 4500 v. Chr. oder vor 6500 Jahren einen bedeutenden kulturellen Wandel erlebte, diese Wellen blauäugiger Einwanderer aus dem Kaukasus in Anatolien, wo Noah sich angeblich niedergelassen haben soll, und woher der Begriff „Kaukasier“ kommt, sowie aus dem Iran, einem Wort, das aus dem „Arischen“ stammt. -Ja, das Blauaugen-Gen gelangte in die Levante und wurde dort häufiger, aber das machte nicht alle Menschen weiß. Die DNA- Studie, auf die sich Sepehr bezieht, wurde 2018 veröffentlicht und die Genetiker fanden heraus, dass die Menschen, die zwischen 4500 und 3900 v. Chr. in der Peqi'in-Höhle im heutigen Norden Israels begraben wurden, Teil einer homogenen Bevölkerung waren, von der etwa 57 % ihrer Vorfahren stammten Gruppen, die mit denen der lokalen neolithischen Völker der Levante verwandt sind, etwa 17 % aus Gruppen, die mit denen der iranischen Chalkolithikum- Völker verwandt sind, und etwa 26 % aus Gruppen, die mit denen der anatolischen neolithischen Völker verwandt sind. Ja, sie waren eine Mischung aus Menschen und keine genetisch reinen Arier. Und es gibt keinen Hinweis darauf, dass sie jemals Herrscher über andere ethnische Gruppen wurden. Der Rest des Videos, das ausführlich über die Spekulationen einer Person namens Lauren Moray berichtet, verfällt in Verschwörungstheorien über Weltherrschaft, Pseudowissenschaft und esoterischen Unsinn. Vielleicht werde ich irgendwann darauf zurückkommen, aber ich wollte zumindest Sepehrs eigene Behauptungen über die antike Geschichte abdecken. Es zeigt, wie einfach es für Menschen ist, wissenschaftliche Berichte zu verdrehen, um sie an die eigenen Vorurteile anzupassen. Seien Sie vorsichtig. Es passiert viel auf YouTube.   Vielen Dank, dass Sie bis zum Ende zugeschaut haben. Wenn Sie etwas aus diesem Video mitgenommen haben, geben Sie ihm bitte einen Daumen nach oben. Wenn Sie diesen Kanal unterstützen möchten, können Sie dies für nur 2 US-Dollar pro Monat unter patreon.com/worldofantiquity tun. Bis später. Vielleicht gefällt Ihnen mein kleines E-Booklet „Warum die antike Geschichte wichtig ist“. Es soll die Menschen davon überzeugen, dass das Thema auch in der modernen Welt wichtig ist. Vielleicht möchten Sie es auch dazu nutzen, die Nachricht zu verbreiten, also teilen Sie es gerne mit jemandem, den Sie kennen. Es ist kostenlos für jeden, der es möchte. Ich habe im Beschreibungsfeld unter dem Video einen Link hinterlassen, über den Sie sich ein Exemplar sichern können. Bis später.

Did Caucasians Rule All the Great Ancient Civilizations Robert Sepehr Examined.en.srt

00:00:00,160 --> 00:00:05,120 For regular videos on ancient cultures and forgotten civilizations, please subscribe. Did Caucasians rule all the great ancient civilizations? That’s what one YouTuber thinks. He even claims to have the scientific and archaeological evidence to back it up. How strong is his case? Let’s find out right now. Robert Sepehr is a YouTuber who makes videos about ancient history, ancient mysteries, esoterica, and conspiracy theories. He refers to himself as an “anthropologist par excellence.” He used to be on Twitter, but his account has been suspended. We’re going to look at a video of his today, in which he makes some interesting claims about ancient races. It’s called “Aryan Bloodlines of Ancient Babylon.” This may be the most controversial video I’ve looked at yet. - I decided to get some exercise, and since it's a nice day, I wanted to go for a bike ride. So I rented some sort of bike at the lake, which happened to get me thinking about ancient chariots and how during the Holocene, there was only one specific tribe of people that first used chariots and disseminated the technology to other parts of the world... - There was a short period of time when chariots were used by only one tribe of people. The earliest known chariots are from around 2000 BCE. Within a few hundred years, though, the invention had spread to numerous other peoples unrelated to the original inventors. - …as it was only this one tribe of people that domesticated the horse and other animals used in agriculture around the area known as Anatolia, where the Caucasus mountains are located. Horses are not native to Africa. They were introduced to the continent by these Caucasians, a term derived from people coming from the Caucasus mountains… -Horses were domesticated in two places, not just one. He seems to be referring to the ancestors of modern domestic horses, and their origin has been traced to an area north of the Caspian sea. See my recent video on the subject. The people who domesticated them probably did speak a Proto-Indo-European language and they probably did invent the chariot. Sepehr says he is an anthropologists, so I am surprised he doesn’t know the term Caucasian is an obsolete racial category that biological anthropologists no longer use, as it is based on a now-disproven view of racial categories, though I realize the term still sometimes appears on census or survey forms in the US as another word for “white.” Sepehr appears to be using it in a racial sense here, so if he wants to keep pace with science, he needs to update. - …Caucasians, a term derived from people coming from the Caucasus mountains and that history remembers as the Hyksos, a term used by the Egyptian historian Manetho, which means “foreign rulers” and that the Jewish historian Josephus translated to mean “shepherd kings,” who he identified with the Hebrews in the Bible. -It’s not clear why he is bringing up the Hyksos, as they most certainly spoke a Semitic language, not an Indo-European language. Semitic is an entirely different language family. I get the impression that Sepehr is understanding the Hyksos as related to the Caucasian race, but the domesticators of the horse were not the genetic ancestors of the Hyksos, or at least not the primary genetic ancestors. Yes, the Hyksos had horses, but by this time, many groups of people from different regions and language families had already adopted the horse. The domesticated horse didn’t stay with only one race. - Most modern historians have identified most of the Hyksos king names as Semitic. This term, Semitic, comes from one of Noah's sons called Shem or Sem. Noah was the biblical figure that allegedly saved pairs of many animals on an ark, which after a great deluge settled on Mount Ararat, which is in the Caucasus mountains. -The term Semitic does derive from the name of Noah’s son Shem in the Bible, but Sepehr is being far too literal. When linguists today speak of Semitic languages, they are not using the term in a genetic sense. It is purely a linguistic designation and nothing more. What’s interesting is that Sepehr seems to have the notion that Noah and all of his descendents were Caucasian, that is, white. His support for this is that Mt. Ararat, where the Bible says Noah’s ark landed, is in the Caucasus mountains. Or maybe he doesn’t believe in a Noah, but just thinks the story adds weight to the idea that a group of people originated in the Caucasus mountains. But that same story says that all the peoples of the earth started there. Anyway, that is neither here nor there, because there really is no such thing as Caucasians in a racial sense anyway. - Regardless of what one thinks about the validity of the Bible, this flood myth seems to fit in perfectly in an anthropological context, because it not only is the right geographical location, from which domesticated animals and agricultural civilizations spread from after the ice age… -There is no evidence that agricultural civilizations began in the Caucasus region. On the contrary, the earliest known agricultural communities are in the Levant, along the Eastern Mediterranean seaboard, and the earliest known urban centers are in southern Mesopotamia. He is way off. - …it also makes sense genetically, as DNA testing has shown that animals, such as horses, were domesticated far earlier than previously thought and were likely retained from the Pleistocene or ice age, rather than first domesticated during the Holocene or our current age. -He hasn’t provided any references, so I have no clue where he got the idea that horses were domesticated in the Pleistocene period. Anyway, he is incorrect. The earliest known domesticated horses, and this has been demonstrated archaeologically and genetically, come from the Botai culture circa 3500 BCE. I will leave a link to the scientific data. - The rise of the Hyksos god kings in Egypt was made possible by an influx of immigrants from Palestine into Egypt beginning around the 18th century BC. The immigrants brought with them new technologies, including the horse and chariot, but also the compound bow and improved metal weapons, as they also introduced bronze to north Africa, which is far superior to copper. -It’s true that Egypt was a little behind in military technology and that with the entry of the Hyksos into the country, they made significant improvements, employing the horse and chariot. It’s not true that the Hyksos introduced bronze into Egypt. Egyptians were making bronze for well over a thousand years by that point. The reason Sepehr mentions all this isn’t entirely clear, but considering what he says later, his point seems to be that a superior light-skinned race came to Egypt, began ruling over it, and taught the inferior darker-skinned inhabitants their better ways. Before you come at me for implying something unseemly about Robert Sepehr, just watch the rest of the video, and you will see what I mean. But also keep in mind that the Hyksos weren’t white. - With the rise of DNA studies, anthropologists can now clearly determine the ethnicity of various ancient populations, which clarifies ancient biblical stories and mythology, which, while sometimes embellished, contain a surprising amount of accuracy when properly interpreted and should not be dismissed as simple fantasy. -Okay, so he is going to look at some DNA studies. - The Philistines were an ancient people who lived on the south coast of Canaan from the 12th century BC until 604 BC, when they were exiled to Mesopotamia by King Nebuchadnezzar II. - So far so good. - They are known for their biblical conflict with the Israelites with probably the most famous Philistine being Goliath, who is described as being a giant. While most people have heard of them through the Bible, they're first attested to in reliefs at the temple of Ramses III, in which they are called Peleset. -Yes, the temple of Ramesses III at Medinet Habu commemorates a victory over the Sea Peoples, and among the Sea Peoples is a group called the Peleset, which probably are to be equated with the Philistines mentioned in the Bible. - There are several theories about the origins of the Philistines, the most popular being that they came from Crete, the island which was home to one of Europe's first civilizations called the Minoans. A recent study published in the journal Science Advances suggested the Philistines indeed migrated to the Middle East from southern Europe. In 2016, a large Philistine cemetery was discovered near Ashkelon, containing more than 150 dead buried in oval-shaped graves. A 2019 genetic study found that their DNA at the time was distinctly European, a genetic signal that is no longer detectable in the later Iron Age population. -I will leave a reference to this study below the video. He is correct that the Philistines had European origins. There is nothing controversial about that conclusion, because it was already widely believed, based on their material assemblages, that they came from the area of the Aegean. The genetic composition of the population of the Levant before their arrival consisted of indigenous inhabitants with added contributions over time from Anatolian and Iranian populations. By the way, the Hyksos mentioned earlier, having existed in the Levant before the arrival of the Philistines, would have had no direct relation to the Philistines and are to be understood as indigenous, as the rest of the Canaanites were prior to Philistine arrival. The Philistines got there in the 12th century BCE. They were on average taller than the Canaanites and Israelites, whom they encountered and fought in battle after their arrival. The DNA samples were taken from 3 different time periods, from a Middle/Late Bronze Age burial ground (about 1650-1200 BCE), which pre-dates the arrival of the Philistines, infant burials from around 1100 BCE, after the arrival of the Philistines; and individuals buried in the Philistine cemetery in the later Iron Age (10th and 9th centuries BCE). There was found roughly 14 percent more European ancestry in their genetic signature after the Philistine arrival than in the pre-Philistine Bronze Age samples, which were 2 to 9 percent. This confirmed what was already suspected. - The modern name Palestine is derived from the biblical term Philistine, and the demographic population of the area during the time referred to in the Bible were racially European or Mediterranean people. -Well, as Sepehr mentioned before, the European genes of the Philistines had little long-term effect, and pretty much disappeared in the Levantine population in the Iron Age. - The Hebrew Bible says the Philistines are descendants of Mizraim, the biblical progenitor of the Egyptians. Mizraim is the Hebrew and Aramaic name for the land of Egypt, meaning a mound or fortress, and is ultimately the name of a people descended from Ham who was another son of Noah and the father of Cush, Mizraim, Put, and Canaan. Ham's descendants are interpreted by Josephus and others as having populated Africa and adjoining parts of Asia and in ancient times were all historically Caucasian. While some modern politically-motivated interpretations of the Bible promote the idea that Noah had three sons that represented three different races reflecting the demographics that populate the various parts of the world in modern times… -He seems to be speaking of some common ideas from 100 years ago or more. I don’t know of any scholarly interpretations today, politically-motivated or otherwise, that say that Noah’s three sons represent three races or are intended to represent three races. Sepehr must be reading some antique books. I find this ironic, though, considering he still uses the term Caucasian, which comes from a time when it was thought that there were three main races of people: Caucasoids, Negroids, and Mongoloids. All that has gone by the wayside, and people who use those obsolete terms today are behind the curve in science or perhaps politically motivated themselves. - …this was not the case, as all early civilizations shared the same ruling nobility, which were ethnically distinct from the populations that they governed. -This is absolutely not true. Think about how wild this claim is. All early civilizations - not some, but all - shared the same ruling nobility which were ethnically distinct from the populations that they governed. And yes, he does appear to mean that those he calls Caucasians ruled every ancient civilization. Now, of course, to demonstrate this claim, he would have to show the evidence for each and every one of these ancient civilizations. How many would there be? A lot. He discusses only three. - Probably the clearest example of this is in India, which, like Egypt, did not have any horses in the fossil record until the arrival of the Aryans from Anatolia, which also introduced the chariot, the swastika, Sanskrit, which is an Indo-european or Aryan language, and an ethnic caste system to the Indian subcontinent thousands of years ago. -While it is true that horse-driven chariots came to India around the same time as the Sanskrit-speaking Indo-Aryans, and so they probably came together, the swastika had been in use as a symbol in India long before that. As for the caste system, its origins are obscure, but it seems clear from the evidence that it developed gradually over time and probably did originate with the Sanskrit-speaking Vedic people in northern India. But to suggest that it was based on ethnicity or skin color is too simplistic and probably incorrect. I suppose he could use this as evidence that members of the Indo-European language family were able to become rulers in some parts of South Asia. Yet he is leaving out the obvious fact that such rulers also ruled over their own people. He’s got a long way to go before demonstrating that they became rulers of all early civilizations. Let’s see what else he’s got. - While the term Aryan is confined to describing a linguistic group in modern times, it is also etched into stone millennia ago in places like Iran by Darius the Great, who refers to his race and lineage as Aryan, which is why I use the term, which is also used to describe Buddha, who was a blue-eyed Aryan according to ancient writings and why he is depicted with blue eyes even today in places like Thailand, which managed to escape colonialism and the politically-correct whitewashing of history that comes with it. -For those who don’t know, the language of both the ancient Iranians and the ancient Vedic people of India belong to a subgroup of the Indo-European language family that we call Indo-Iranian. Indo-Iranian is divided into two main language groups of its own, one called Indo-Aryan, which Sanskrit belongs to, and the other called Iranian, which Avestan and Persian belong to. The Persians had a word airya, which was related to the Sanskrit word arya, and they both mean “noble” or sometimes “free person.” Early on in the history of these cultures, the word carried both a cultural and ethnic meaning, a form of self-identification for the people who spoke these languages in contrast to the peoples they came in contact with. Now yes, it is true that when the Persians ruled over other people, they reserved the term airya for themselves. But this is insufficient reason to take the word Aryan and give it a biological or genetic meaning and apply it to a presumed white race. Think about this for a minute. Whenever any empire is created, the rulers of that empire are going to rule not only over their own people, but over other people as well. There is nothing remarkable about finding speakers of Indo-European languages sometimes creating states in which they rule over speakers of other languages. But there are also speakers of other languages that ruled over Indo-Europeans too. It goes both ways. So, for example, we have the Minoans who ruled over the Greeks, Assyria who ruled over parts of Anatolia and Urartu, the Etruscans who ruled over the Romans, the Carthaginians who ruled over the Celts in Iberia, etc. The Indo-Europeans did not have a monopoly on rulership. On a side note, no one knows what the Buddha looked like, if the Buddha even existed. He is portrayed in all sorts of ways. To suggest that the various portrayals of him without blue eyes is some kind of plot to change history is silly. There are hundreds of interpretations of him. - While certain words, such as Aryan, have been changed into words like Indo-european, which means the same thing, certain historically Aryan symbols, such as the swastika, which goes back many thousands of years, are being scrubbed from academia altogether. This brings up the question why. -Okay, so here he is complaining about how the word Aryan is not used much anymore and the swastika isn’t studied as much as it should be. I looked on Google scholar and found quite a bit of swastika research. Admittedly it’s mostly about its usage in the last 200 years, but there are also academic studies, yes, even recent ones, on the symbol. I can leave some links below, if you like. But one thing that the evidence is very clear about is that the swastika is not a symbol unique to Indo-Europeans. Of course, you can use circular reasoning, as Sepehr will, and say that if that symbol appears somewhere, then it must have been Indo-Europeans who made it. - Whatever the reason, what cannot be denied is the reality of 4,000- year-old blonde and red-headed mummies discovered in places like China, which predate the arrival of East Asians to the area by several millennia… -Sepehr is referring to the Tarim mummies, found in the Xinjiang Uyghur Autonomous Region of China in Central Asia. Hundreds of naturally mummified human remains dating to between 2000 BCE and 200 CE have been discovered there. They’ve attracted attention, because of their apparent “Western” physical appearance, such as their felted and woven wool clothing and their agro-pastoral economy that included cattle, sheep, goats, wheat, barley, millet and even kefir cheese. Archaeologists refer to the several sites that share this distinctive material culture as the Xiaohe archaeological horizon. Why is Sepehr emphasizing the point that these people arrived in the area first? Presumably in order to demonstrate that “all early civilizations shared the same ruling nobility which were ethnically distinct from the populations that they governed.” So the implication he is making is that these people were the true builders of Chinese civilization. Am I reading him right? Several genetic studies have been done on the mummies, and early results seemed to indicate that it was possible, though not certain, that these people may have spoken an Indo-European language. But a more definitive study came out this past October, and I should point out that this was since Sepehr’s video came out, so he can’t be blamed for not knowing this, and the genetic evidence now indicates that the people of the Tarim culture were from an isolated genetic group and not likely to be Indo-European speakers. Their so-called Western physical features are probably due to their connection to the Pleistocene Ancient North Eurasian gene pool. I will leave a link to the study below, so that you can read up on the details. - …Aryan mummies that share genetic affinities to the many blonde and red-headed mummies of pharaohs in Egypt, spanning all dynasties, reflected in the blue-eyed Egyptian statues of their nobility and pharaohs, which brings us back to the philistines… -First of all, the Tarim mummies are not Aryan. Second, blonde hair, red hair, and blue eyes are not unique to Indo-Europeans. These features are more common in Europe, but they can be found all over the world. Finding the occasional red haired mummy in Egypt is no surprise. I should add that the mummification process also can turn brown hair red. And only one king of Egypt that I know of, Ramesses II, was found with red hair. Most of the blonde haired and red haired mummies from Egypt come from the Hellenistic and Roman periods, which was the time when people from around the Mediterranean were migrating to Egypt. People in Southwest Asia had a higher occurrence of blue eyes, and many of these people migrated into Egypt over the years too. - That said, DNA findings published in the journal Nature Communications found that, thousands of years ago in what is now northern Israel, waves of migrating people from the north and east, present-day Iran and Turkey, arrived in the region, not only bringing new cultural practices, they also introduced new genes, such as blue eyes, archaeologists analyzing DNA from 600 skeletons preserved in an israeli cave, which experienced a significant cultural shift around 4500 BC, or 6500 years ago, these waves of blue-eyed immigrants from the Caucasus mountains of Anatolia, where Noah was said to have settled, and from where we get the term Caucasian from, as well as from Iran, a word that comes from Aryan. -Yes, the blue-eye gene made its way into the Levant and became more common there, but that didn’t make all the people white. The DNA study that Sepehr refers to was published in 2018, and the geneticists found that people buried in Peqi’in Cave in what is now northern Israel between 4500 and 3900 BCE were part of a homogeneous population that derived around 57% of its ancestry from groups related to those of the local Levant Neolithic peoples, about 17% from groups related to those of the Iran Chalcolithic peoples, and about 26% from groups related to those of the Anatolian Neolithic peoples. Yes, they were an admixture of people, not genetically pure Aryans. And there is no indication that they ever came to be rulers over other ethnic groups. The rest of the video, which gives extensive coverage to the speculations of someone named Lauren Moray, descends into conspiracy theories about world domination, pseudoscience, and esoteric nonsense. Maybe I’ll come back to it at some point, but I wanted to cover Sepehr’s own ancient history claims at least. It demonstrates how easy it is for people to take scientific reports and twist them to make them fit one’s own preconceptions. Be wary of that. It happens a lot on YouTube. Thank you for watching all the way to the end. If you got something out of this video, please give it a thumbs up. If you would like to support this channel, you can do so for as little as $2 per month at patreon.com/worldofantiquity. Catch you later. You might like my little e-booklet, "Why Ancient History Matters." It's designed to persuade people that the subject is important, even in the modern world. You might also wish to use it to help spread the word, so feel free to share it with someone you know. It's free for anyone who wants it. I've left a link in the description box below the video for you to grab a copy. Catch you later.

Did Civilization Begin in India.en.srt

00:00:00,030 --> 00:00:02,250 where did civilization in the world first appear the generally accepted view is at the first urban society and that's usually what is meant by civilization popped up in southern Mesopotamia around 3700 BCE or so the first known city being Luke but there are some who take issue with this view I would go so far as to say they are offended by this view they claim that India not Mesopotamia was where world civilization began we in the West don't often hear about this view because most of its adherents are as you might guess based in India it's very much linked to Indian nationalism and Hindu fundamentalism but here we're going to examine the views of David Frawley who himself is not from South Asia but he is a convert to Hinduism and his views reflect the teachings of Hindu sacred texts and traditions which suggest that South Asia is where civilization began specifically we'll look at a talk he gave called the myth of the Aryan invasion in India the video of which to date has garnered over 360,000 views due his arguments for Indian priority hold up to scrutiny let's find out myths of ancient history is aimed at dispelling common misconceptions about the past if you're interested in ancient history lost civilizations and secrets from antiquity I encourage you to pause this video and subscribe to the channel because you will get plenty of that kind of material and if you find this particular video valuable please hit the like button and comment below with your favorite takeaway and feel free to ask any clarification questions that you may have David Frawley is an American Hindu spiritual teacher who promotes astrology ayurvedic medicine Yoga and New Age spirituality he knows a lot about Vedic teachings his view of history in fact is derived from the Vedas and as far as he is concerned all data garnered from archeology historical research linguistics geography anthropology and genetics must be brought into harmony with the teachings of the Vedas the video the myth of the Aryan invasion in India features a talk delivered by Frawley for the organization India inspires according to the group's own website their mission is to quote help seekers get a better understanding of Indic civilization unquote and that includes the belief that India had the first civilization the first accumulation of material wealth in the world and that the science and philosophy of other world cultures can be traced back to India moreover India quote maintained civilizational continuity through the ages unquote what that means is that it was not influenced by foreign ideas fra lee's talk very much promotes these claims and this is why Frawley takes issue with the idea held by most historians that the composers of the oldest Indian sacred books the Vedas were migrants that came into the Indian subcontinent from the West in the second millennium BCE and their descendants in his mind that diminishes the exceptionalism of Indian culture the organization India inspires incur Raja's civilized debate so I present this video in that spirit his talk is long and for the sake of time I cannot include every single thing he says but I will do my best to make sure I don't quote him out of context and you can check the original video to verify I am NOT misrepresenting his arguments I'll leave a link to it in the description below one of the greatest discoveries in modern intellectual thought was around the 18th century when scholars in Europe discovered that their languages were closely connected to the Sanskrit language the Sanskrit language was an older and more sophisticated language than the languages they spoke not only the modern Slavic Germanic Romance languages but the older Greek Latin Celtic and even Persian languages so confronted with that some of them felt that Sanskrit was the mother of all languages and India was the mother of civilization or even of what could be called Western culture Frawley begins by mentioning that scholars once believed that India was the mother of Western culture the implication is that since they once believed this then it still must be a valid position to hold regardless of any evidence that may have been discovered since then the colonial era in India continued and it became increasingly clear to the Western mind that this connection with India was suspect to their own independence and also to the originality of their own thought and so there was a gradual movement away from that and a projection of the idea that there was some earlier what they called proto-indo-european languages from which even sanskrit derived and actually relative to one of perhaps the most ancient forms was actually German much older than even the Sanskrit so what happened was these languages became part of a scene the German and the European nationalism of the 19th century there is no question that European India logical studies had its beginnings in the colonial period and most certainly was colored by colonial interests this is recognized by all but is this sufficient cause to view with suspicion all theories from scholars today who happened to be from the West I haven't psychoanalyzed the historians of a hundred years ago so I can't verify or deny what their motivations were for positing that there was a language older than Sanskrit but I do know that European colonial ideology is not the reason historians hold such a position now despite FRA Lee's implication the common and current scholarly view that there is an indo-european language family from which Sanskrit comes has never been seriously challenged by any linguistic or historical evidence now it takes a while for Frawley to get to the actual evidence he spends a long time at the beginning of his talk doing what we call poisoning the well he gives this lengthy historical prologue in an effort to show that the Europeans had ulterior motives in propagating their various historical theories about India he wants his audience to be so disgusted with the Europeans that by the time he gets to the evidence they're already on his side and against the views that they perceive have come from Westerners he's not propagating a conspiracy theory but this is often how conspiracy theories are constructed criticise the prevailing view by making it sound as if people are deliberately deceiving you so then you don't have to provide as much evidence for your own alternative in fact you provide far less evidence for yours than the evidence that's presented for the consensus view and that's what Frawley is doing here but let's continue and I'll let you be the judge and along with that the term Arion was used to characterize not only these original languages but the so called original group of people which were hypothesized in the beginning as an ethnicity erase even predominantly blond-haired blue-eyed people fortunately that is no longer the case as the colonial era developed colonial ii funded government scholars came up with increasingly negative views of the indian culture its literature and also its history and antiquity this indeed was racist and a travesty fortunately this too is no longer the case unless of course Frawley thinks that denying indian priority is a negative view which he probably does and they brought in methods of interpretation that were outside of the indian tradition and even contrary to what the indian tradition said their main focus was the older vedic texts namely the Rig Veda and their main tool of approaching Rig Veda was their own tools of comparative European mythology which they call and of course linguistic studies and their conclusion was that the Vedas resembled the old folk literature of Europe and they must have been developed in Europe or Central Asia and brought in and imposed upon the people of India notice here fra Lee's negative portrayal of outside views their foreign and therefore yucky what he calls outside views is just generally accepted scholarly methods of studying all civilizations instead of what he supports reconstructing history through religious interpretation of in in sacred texts so the choice before historians is either to be consistent in the way they study world civilizations or to be inconsistent and apply different principles in their study of India principles that would favor Indian traditions over all others what to you seems more reasonable and along with that proto-indo-european idea was that these languages then could not have arisen in India they must have come from Central Asia and their original culture would have been primitive nomadic people and later warrior people who with horses and chariots spread their languages throughout the various cultures well no historian today believes that Indian culture derived from nomadic primitive people of Central Asia their view instead is that Indian culture grew out of the interaction between indigenous peoples of South Asia and the various groups of people that migrated into it over the centuries none of them are considered quote primitive unquote historians don't even use that word anymore in fact you can read it very clearly in mo Nia Williams very nice Sanskrit English dictionary in his own introduction which is there he says we're doing this so that we can show what Indian thought really is and allow people to convert to Christianity we will show the superiority of our Christian ideas at that time there was nothing hidden about these ideas the colonial agenda the missionary agenda the missionary assault on India and the rest of the world the non-christian world was in full swing had support from all the churches that had support from the governments it is true that in his sanskrit dictionary Monier williams in the second edition of 1899 did write in his preface that the reason why he had taught Sanskrit all these years was because he had wanted the Bible to be translated into Sanskrit so that Christianity could be preached to the people of India he's even more explicit in his recommendation of Christian evangelism in his book on Hinduism I expect he would have pushed Christian evangelization no matter what the prevailing theory was yet Frawley is using Williams as an example to demonstrate that the intention specifically of this historical theory was to show the superiority of Christianity which doesn't entirely make sense the way Frawley is expressing it if as he said earlier these historians of the past argued that Indian culture derived from the Aryans who were related to the Europeans why then would Europeans think that Aryan culture was inferior and what does it have to do with Christianity since Christianity didn't exist back then he loses me there I have no doubt that white Europeans used history to propagate their prejudices but Frawley seems to be confusing bad interpretations of history with bad history he's working under an assumption that if a historical theory is used for dishonorable purposes that makes the theory wrong or that means the theory was invented for such dishonorable purposes and therefore cannot be factual but you and I both know that people with bad intentions can use even sound historical facts for Bad ends by interpreting such facts in a twisted manner so the truth or falsehood of a historical claim cannot be determined merely by who says it why they say it or how it is interpreted the claim itself needs to be examined for accuracy they rejected Indian interpretation of history altogether anything more than before the time of Buddha well let's be fair here what they did is treat the myths and legends of India the same way they treated the myths and legends of all civilizations and if they weren't completely consistent then they are now now at that time there was not much archaeological work having been done in India so they came to the conclusion that these Vedic indo-european people who were likely blond-haired and blue-eyed came into India around 1500 BC and civilized what had been a very primitive culture of basically Aboriginal people first he says that European scholars taught that Aryans were nomadic primitives and now he says that European scholars said Aryans civilized Aboriginal Indians we're Aryans primitive or civilized some even went further and said that there were no cities or civilization in India before the time of Alexander that is no longer the case so the other interesting about the Aryans in Europe and allowed groups like the Germans to connect back to their own older mythology and dissociate with Christianity and Judaism as their origins hold on didn't he just say the theory was used to show the superiority of Christianity now he's saying it was used to dissociate from Christianity which is it then in the 20th century archaeologists began to define find significant urban ruins in India largely near the Indus River which they called the Indus Valley Civilisation name or they named after the two main cities they discovered mohenjo-daro and Harappa curiously this dated from the 3rd millennium BC which was a thousand up to two thousand years earlier than they were willing to allow civilization as having existed and then of course it contradicted their arjen theory because the India was civilized then it wasn't civilized by the Aryans coming in so they reinvented the Aryans as the Destroyers of the India of the Indus Valley culture and turned them from the bringers of civilization to the Destroyers of civilization so here we now come to the Aryan invasion theory first popularized by Mortimer wheeler which is that the Aryans entering India massacred the populations of the Indus River Valley or Harappan civilization and took over this theory is the one that Frawley claims to be taking issue with even though scholars abandoned this view of long time ago the current consensus view the Aryan migration theory leaves this conquest this clash of two races out of it it holds that the Aryans simply migrated into India and intermingled with the local populations there was no mass invasion and they were not responsible for the destruction of the Harappan civilization keep in mind here that when the Harappan civilization was discovered the old view that South Asia had no great civilization before the first millennium BCE was discarded historians now accepted that indigenous South Asians formed a great urban society the fact that scholars have changed their views when discovering new evidence shows their willingness to learn and go where the evidence takes them indeed historians and archaeologists are the ones who sought out the facts on their own and altered their views without anyone forcing them to do so they were not without bias of course but their willingness to adjust their views is a testament to their overall honesty and devotion to accuracy and historians continue to revise their ideas as more evidence comes in more recently for example they've concluded that agriculture was invented in South Asia independently and was not learned from the outside the process never ends and I must say it stands in stark contrast to fra lee's position that the hindu view has been right since the beginning and can never be questioned no matter what evidence is presented one of the archaeologists wheeler a concurred and he piled a bunch of skeletons together and said this is proof of the Aryans having killed everybody Wheeler's biggest critics were and continued to be his fellow archaeologists there are always going to be dishonest actors the good news is that they will get called out by their colleagues if they try to pull the wool over people's eyes this theory was then ingrained in textbooks throughout the world and you can still find it in many textbooks throughout the world if textbooks do not accurately summarize the state of the field that's the fault of the textbook writers not the state of the field one thing we must remember the ability to find sites archaeologically and the ability to interpret them are two totally different skills the fact that wheeler was one of the first people to find the site's does not mean that his interpretation of them had to be correct they are not related skills at all archeologists can show ruins they are not necessarily qualified to interpret them and these archaeologists had no training in the Indian tradition archaeologists aren't qualified to interpret the sites they find but apparently religious leaders are after the independence of India the leftist predominantly Marxist took over the historical Department Marx was against the traditional culture of India and he tried to turn caste war class war theory of Europe into caste war theory of India and the Marxist had invested themselves in the Arion invasion theory as the Arion is the foreign white-skinned castis people who impose themselves upon the country so when these discoveries started to come out the Marxists were quite upset it went against their theories so they tried to discredit them they tried to say that these people who brought out these theories were Hindu fundamentalist Frawley implies that he is not a Hindu fundamentalist what are his views exactly on the origins of Indian civilization I've read his book God's sages and kings let me fill you in a bit more maybe you can tell Frawley is a proponent of the out of india theory which he believes is far more reasonable than the mainstream view of history according to this view which is based on Hindu sacred texts South Asia not Mesopotamia was where civilization began and India not the Middle East invented agriculture first human beings are in his view that sentence of shraddha deva manu the indian noah who survived a great flood at the end of the last ice age and whose boat landed in the himalayas Frawley believes that the Aryan or Vedic people are descendants of Manu son nahusha they entered North India from the Himalayas 8,000 years ago and after that his descendants spread to other countries taking their language with them and all this information was gleaned from Hindu religious texts there was in his view an Aryan revolt that occurred within India through which a spiritually fallen unquote culture was overthrown the Aryan priests or Brahmins had special occult knowledge that enabled them to control the forces of nature yeah um fra Lee's claims don't sound Hindu fundamentalist at all do they the Rig Veda oldest book of South Asian spiritual literature he says has its origins as far back as 6000 BCE the other Vedas he believes are a product of the early Harappan or Indus River Valley Civilization which existed circa 3300 to 1900 BCE this places these books many centuries earlier and in the case of the Rig Veda thousands of years earlier than they are dated by most historians of India near the end of his talk Frawley goes into this whole excursus about how all the different cultures of the world Oh many of their ideas to the Indians whether it be the ancient Greeks or the Egyptians or the Chinese I mean just about I mean well everybody even the Druids of Britain I mean there's clearly no doubt who he thinks is the supreme culture and who is inferior to him whatever is derived is inferior but now what about his claim that mainstream Indian historians are all Marxists I'm assuming when he says Marxists he's talking about members of the two communist parties in India the CPI and the CPI M I don't know much about that nor am i interested in it I prefer to stick to academic discourse I just am very skeptical of this argument because time and time again I see it misused I hear people say oh you're just saying that because you're a fill-in-the-blank Frawley complained about it being used on people who hold his view but he turns around and uses the same kind of argument against his own opponents in other words he thinks it's wrong for someone to say oh you're just saying that because you're a Hindu fundamentalist but then he says oh you're just saying that because you're a Marxist I think it's reasonable to claim that someone's biases are negatively affecting their logical reasoning particularly when you're engaging with an individual whose biases are clear but if you use it as a blanket condemnation of all your opponent's by merely assuming their biases exist without demonstrating them that's disingenuous has he demonstrated that all modern Indian scholars who hold to the theory of Aryan migration are Marxists or is he just making unsubstantiated accusations to poison the well near the end of his talk Frawley suggests an approach that I agree with so we have to produce the evidence we don't need to be emotional about it yes yes I agree let's leave the politics out of this and discuss it rationally that would make me very happy we can we can bring out some of the political ramifications but it's interesting no theory in the history of the world has been used for more political advantage and destruction us theory and yet when Hindu groups or even non Hindu groups question the Arion movement into India they are called politically biased and fundamentalist wires the Nazis the Marxist the Dravidian nationalists Russian German nationalists have all used this theory for political mileage it does have political ramifications they're really not much okay well if there aren't that many political ramifications can we please stop talking about it there's only one country in the world where Marxists are still alive or determining that is in India they never did a good job anywhere else even in the countries that they rule they even watch worse than the countries that they were why would you think that they've done a good job in India India's a spiritual country Marxist or atheist we know they have their own political agenda why should they be given that the Marxist era ended in 1991 we no longer need Brenda keratin Sitaram Yechury and these people telling us what to do and what is humanism and we don't need their lackeys and television dictating morality in India and telling us who are the biased people no one in the world did the Marxist produced an objective view of history they destroyed art they destroyed culture Marxist destroyed more of native Chinese culture than the British did and Marxist have discredited more than native Indian culture even than the British did huh even though Frawley has injected politics into his purportedly academic talk let's set his political rants aside and maintain some neutrality as we focus on the actual historical arguments so back to his introduction no evidence of any such invasion has been found so then they decided to reinvent the theories and Arion migration Theory these Aryans are migrated in and they didn't actually disrupt the culture the problem is and there was no evidence of migration either notice how Frawley gave a lengthy introduction to a theory that scholars today do not hold he set it up as a straw man so that he could knock it down and then here he does a quick bait and switch substituting the new theory for the old one he refers to the common scholarly view today and acts as if it is no different than the theory he just discredited this is a common tactic that those like Frawley use conflating the old Aryan invasion theory with the current aryan migration theory deliberately so that people confused will assume that all the problems associated with the former also apply to the latter mind you there is some overlap the invasion Theory assumed migration but please note that the migration Theory doesn't assume an invasion neither does it imply that indigenous Indians were inferior to the migrants or vice versa he says there's no evidence of migration is he correct on that point let's take a look so genetically speaking there were some early genetic studies they tried to twist and say that Indian population has a lot of genes from Central Asia but the more recent genetic study shows that is not the case there was more of an outflow of genetic information out from India out there is no inflow of populations in the sime of this so-called Arion invasion are in migration at all yeah guess what while it is true that data on matrilineal DNA suggests little external infusion into the South Asian gene pool within the last twelve thousand five hundred years data from patrilineal DNA indicates that about seventeen point five percent of Indian male lineage belongs to haplogroup r1a which at the time we are talking about was spread across Eurasia but while some speculated that perhaps r1a originated in India recent research has shown this to be highly unlikely why because there is less diversity in the r1a lineages in India and we would expect the opposite more diversity in a place of origin that means that the r1a haplogroup came into India and genetic scientists have been able to narrow down the timing of this influx to around 4500 to 4000 years ago so around 2500 to 2000 BCE to recent genetic studies done by a team from the Harvard Medical School including the largest ever study of ancient DNA which was published this year have established that indo-european languages originated in the Eurasian steps among pastoralists who moved west toward Europe almost 5000 years ago and then spread back eastward into Central and South Asia in the following 1,500 years evidence further indicated that the Indus River Valley Civilization was formed by the primary ancestral populations of South Asia and some people from other places including Southeast Asia and at a time before there was a significant influx of DNA from the Eurasian steppes I'll leave links for all this below the video so the only card they have left to prove Aryan invasion migration is what they call the linguist card they claim that the languages of India are came in from Central Asia and are connected because of their connection with Iranian and other languages but actually if we look at language that is not the case let's look at indo-european languages we have related languages of French Italian Spanish Portuguese why because there were migrating nomads who took these languages to different places no because there's a dominant Latin Roman culture that ruled these areas and passed on their languages so in history we've had very powerful besides spoken languages we have lingua Franca's we have languages of trade we have languages of ruling States and languages of Empire languages of literature languages of religion this is what has loud language to spread not primitive people simply moving with their languages no one is saying that the migrants were primitives or a subject culture the theory says that many of the migrant groups came to dominate in the area and therefore their language was preserved and passed on and we also have a very good criticism of the whole linguistic theory of human culture culture and language is usually not the same for example in Europe there are also people speaking non-indo-european languages that are part of European culture so the ability of languages to be spread or language families to exist doesn't rest upon migration of primitive people it rests upon some belief predominance and dominant culture he's right culture and language are not the same I mean language is a part of culture but there's a lot more to culture than that and historians trace not only the spread of languages but also the spread of cultures it is interesting that the Aryans while passing on their language did not pass on other aspects of their culture as much but rather began to be affected by and adopt much of the local culture when they settled there we see the same with say the Mongol Empire later in history that is why we observe continuity over time in the South Asian archaeological record so historians definitely do not equate language and culture but I should point out that this idea is important to Frawley because he believes that India spawned all other civilizations not just the ones in the same language family thus he can argue that cultural similarities between India and other lands is because India is the originator of these cultural ideas in his book for example he claims that the Egyptians got their Solar religion from the Indians and their veneration of the Falcon spotted cow and Lotus in other words even though the Egyptians had Falcons spotted cows lotuses and the Sun in their land they couldn't have thought of venerating such things on their own oh no they needed the Indians to teach it to them we have to be careful with these kinds of correlations because similarity alone does not indicate causation there have to be other evidences in order to support and corroborate such conclusions in throughout history the majority of people have spoken more than one languages so to identify people by one language is absurd and to identify culture and ethnicity by language is absurd well we can certainly acknowledge that many children grow up bilingual the vast majority of humans on the planet have a primary language it is therefore not absurd to identify a people according to their primary language if I speak historically of say the Greeks what I mean is the people whose primary language was Greek by saying that I am not denying the possibility that a Greek may have known more than one language just like the dominant Hellenistic Greeks imposed Greek as the lingua franca of the region's they ruled over while at the same time the people living under them could have spoken their own local languages so - in India and specifically we're talking about northern India where the Aryans became dominant and for their language Sanskrit became the language of government and business and religion and literature but the people still spoke their local indigenous languages in fact we can make a good case that because India had such a strong culture that it influenced like the like the predominance of Latin Greek and others it influenced other cultures in various directions what does Frawley mean when he says India's culture was so strong I don't even know what culture strength is how is this strength manifested how do you measure it what is India's strength measurement in comparison with other cultures what is this evidence for that is he talking about military strength as it stands it's just a vague claim the fact is history has demonstrated that languages are not passed on based on the quality of the language itself many great languages are now extinct and many languages you would never think would survive have there passed on because of who speaks them and where they happen to be and where they happen to go sometimes it's just good happenstance and the fact is as the oldest and most sophisticated of the indo-european languages it's the most in need of a great civilization to sustain it huh here he seems to be assuming the great age of the Vedic language in order to demonstrate that the Vedic language is old or if we assume that it is old therefore it must be the oldest language and I should add arguing that something must be the oldest because it is the most sophisticated doesn't coincide with everything we know about history where things often get more sophisticated as time passes the whole Vedic literature could only have existed if there was in their large state machinery to maintain it there needed to be the instrumentality of a state to continue so many different branches of knowledge so many different recensions of the Vedas and so many different types of videos going along with it in fact every aspect of the videos were their architecture music dance philosophy religion medicine and so forth all of these are under the broader umbrella of the Vedas we're not really disagreeing about whether there needed to be mechanisms in place by which this literature could be transmitted and preserved we're disagreeing about when this was that is when the Vedas achieved their final form and I should add that very strong and powerful states can exist without brick or stone buildings that seems to confuse a lot of people there are instances where languages come in and the population doesn't change but there is nothing as radical as the case of Indian in those cases the earlier languages earlier place-names etc are known and northern India there are no pre sanskritic place names at all rivers and things okay so today thousands of years later there are no nonsense critic place names that have survived in northern India but in the Rig Veda when it is said that the Aryans encounter foreign people the das knew many of these people have nonsense critic names these encounters between Sanskrit speaking people and non Sanskrit speaking people took place in India indeed Frawley believes that Rig Veda was composed in India how does he explain this and why does he think the absence of non sanskritic names today is more significant than the presence of nonsense critic names back then one of the important things to remember about language is that when we find words or features of an existing language that do not conform to its present grammatical or word structure and have no clear etymology or origin that can mean only one of two things either that the anomalous word or feature was borrowed from someone else's language or that it came from a proceeding other language in the Rig Veda there are all kinds of nonsense script words including names for local plants and animals a large number of agricultural terms and local River names this indicates that the Sanskrit speaking composers of the Rig Veda picked up vocabulary from non sanskrit speaking people in india people who already had names for their rivers their plants and their animals if the sanskrit speaking composers of the Rig Veda were indigenous to India they would have sanskrit names for such rivers plants and animals but they don't there's still some of this linguistic argument that's hard to deal with because they change the rules of the game when they no longer win the game historical linguistics is a science and as such it is refined over time rules aren't changing understanding is improving the methodology used for studying the indo-european languages is the same that is used for all the languages of the whole world there are no special rules for India it's the same for everyone Frawley you see does not like the egalitarian approach he wants science and history to treat India preferentially language ancient people were multilingual they could also have have more than one language we have been laboring under wrong ways of knowledge these things like comparative mythology and linguistics prove the theories of the people who have invented these systems of knowledge and without hard evidence they have no basis I have to ask mr. Frawley why he thinks languages come into being he seems to be saying that a people who have a perfectly adequate form of communication would invent new languages just because they feel like it or that people of a single profession would say hey let's make up a language for our profession most languages aren't invented they evolved over time and older languages slowly turn into new ones or they are influenced by neighbouring languages in order to maintain his view of Indian priority and superiority he's willing to throw an entire field of study into the trash bin it's very important that we emphasize the geological and the archaeological evidence first because that is very solid even the genetic evidence is pretty good literary evidence is also in our favor as we have seen the genetic evidence is not in his favor the linguistic evidence is not in his favor on two fronts he fails but Frawley says priority should be given to geological archaeological and literary evidence so in part two of this video series we'll meet him where he feels strongest will give due consideration to his geological archaeological and literary arguments maybe with powerful evidence and good reasoning he'll be able to convince us time will tell if you want to see how all this plays out please click on the little bell next to the subscribe button and you'll be notified when the video is posted thanks for listening I'll see you next time

Did SATAN Take a Third of the Angels with HIM.en.srt

00:00:00,580 --> 00:00:03,460 There isn't a single passage in the Bible that teaches that Satan fell and took a third of the angels with him in primeval days, or at all. Zero. This is the basic problem. I'm going to bring up what I think is the main problem, and that is; Peter and Jude reference this incident, and they do so in such a way that affirms that they believed that the sons of God who sinned (the angels that sinned), we're supernatural beings, they're not humans. And what they... they add elements that they can't get from anywhere else, other than sources that know the original Mesopotamian backdrop. That's a mouthful. What do I mean? Let's start with Peter. Again, this is unpacked in the Demons book and Reversing Hermon and you know, Unseen Realm to some extent. Here's what Peter says, "For if God did not spare angels when they sinned", let's just stop there. Peter mentioned angels that sinned, "if he did not spare the ancient world but preserve Noah." And then he goes to The Sodom and Gomorrah story. There's a chronology here; angels that sinned, the flood, and then later the Sodom and Gomorrah story. Peter's discussing false teachers, you know and things that, you know, happened in the Old Testament. He's using them you know, as a foil These things that happened as a foil to talk about false teachers. And the false teacher angle is going to become pretty important as well. But let's isolate our discussion to this one thing; "angels (plural) that sinned". What other event other than Genesis 6 could Peter possibly be thinking of? Where are there angels (plural) that sinned in the Old Testament before Noah, or any place? The answer is zero. There are no passages in the Old Testament that have angels, as a group, sinning other than Genesis 6:1-5. Zero. You might be thinking, "well, Mike, didn’t Satan fall and take a third of the angels with him? You know, and then you have the fall happened in Eden and..." Well, yeah, you hear that a lot. I mean, I heard that. You know, as a young believer, I heard that. There isn't a single passage in the Bible that teaches that Satan fell and took a third of the angels with him in primeval days, or at all. Zero. The closest you get. In fact, if you had a concordance, you can validate this. The closest you get is Revelation 12. This is the only place in the Bible, not just the Old Testament, in the entire Bible, that you have the number three or third with the number angel or angels appear in the same verse. This is it. This is the only place that you get “third of the angels” talk in the entire Bible. You know, war arose in Heaven, Dragon and his angels fought back, so on and so forth. You know, you've got this war going on in heaven, you read to the rest of Revelation 12. Here's the problem; what is the context for the war in heaven? Well, right here, two verses earlier, the woman who was pregnant, "gave birth to a male child, one who is to rule all the nations with a rod of iron, but her child was caught up to God and to his throne". It's the birth of the Messiah. And the catching up to the throne is the ascension, the resurrection and the ascension. Those events caused war in heaven, it's basically this is... Satan has to fight now the kingdom of God. That's the simple message. The third of the angels, you know, Michael, and could go down here, I'm not going to read the whole thing to you. The third of the stars as well, is how the actual language goes and we don't even If the stars are angels or not, but I'm just, I'm just sort of assuming that for the sake of the discussion. This is the only passage that has that language and it's connected to not a time before the fall, before Eden was made. No, it refers to the birth of the Messiah. I would suggest to you that the birth of the Messiah came after Eden. I'm being a little sarcastic here, but I hope that you get the point. There is no other candidate for Peter to refer to when he says "angels that sinned", especially when it leads into Noah. Let's go back to that. There is no other candidate at all other than Genesis 6.

Discover Butua Southern Africa's Hidden Kingdom.en.srt

00:00:01,420 --> 00:00:06,120 [Music] southern Africa stands as a crucible of human history a region where ancient civilizations flourished and diverse cultures intermingled to shape the tapestry of humanity from The Majestic Landscapes of the Kalahari Desert to the Lush valleys of the zambesi river this vast expans of land has witnessed the rise and fall of Empires The Clash of civilizations and the resilience of indigenous people Les for Millennia southern Africa has been a Melting Pot of cultures languages and traditions the land itself teams with stories of conquest and exploration of triumphant tragedy each contributing to the rich Mosaic of history that defines the region nestled amidst The Verdant Plains of southern Africa lies the kingdom of bhua a land shrouded in mystery and steeped in Legend while its name may not Echo as loudly as some of its neighbors such as Great Zimbabwe or the Zulu Kingdom the story of bhua is no less compelling in this essay we embark on a journey of Discovery peeling back the layers of time to reveal the Hidden Treasures of bh's past from its mythical Origins to its golden age as a powerful Kingdom we delve into the annals of History to uncover the secrets of bh's rise to prominence bhua beckons us with its enigmatic alur inviting us to explore its ancient ruins decipher its forgotten languages and unravel the mysteries of its Lost Civilization as we delve deeper into the heart of bhua we will encounter a world of Wonders where the Echoes of the past still resonate with the vibrant energy of the present join us on this Odyssey through time as we journey into the heart of the kingdom of bhua where history and Legend intertwined to create a tapestry of unparalleled Beauty and Intrigue in the annals of Southern African folklore the kingdom of bhua emerges from The Mists of time shrouded in myth and Legend according to local Traditions passed down through generations bhua traces its lineage to ancient gods and heroic ancestors who shaped the destiny of the land one prevalent myth recounts the tale of a mighty warrior who guided by the spirits of the Wilderness ventured Into the Heart of the Untamed Savannah there amidst the Towering bowab trees and shimmering Rivers he encountered a divine presence that bestowed upon him the wisdom and strength to found a kingdom that would endure for centuries another Legend speaks of a great Queen whose Beauty and courage captivated the hearts of kings and warriors alike it is said that she United the desperate tribes of the region under her rule forging a mighty Empire that stretched from the Mist shrouded mountains of the East to The sundrenched Plains of the West though steeped in mystery and embellishment these myths offer tantalizing glimpses into the origins of bhua hinting at a time when Gods walked the Earth and heroes stroe across the land beyond the realm of myth and Legend the origins of bhua are shrouded in the mids of prehistory where fact and fiction blur together in the passage of time archaeological evidence suggests that human settlement in the region dates back thousands of years with early inhabitants leaving behind traces of their existence in the form of rock art Pottery shards and ancient ruins bh's transition from a loose collection of nomadic tribes to a centralized kingdom is believed to have occurred around the early first Millennium ad as trade routes crisscrossed the continent and new technologies spread across the land bhua emerged as a prominent Center of Commerce and culture in southern Africa the Kingdom's strategic location nestled between the zambesi and Limpopo Rivers provided fertile ground for agricultural development and facilitated with neighboring regions over time bhua grew in wealth and influence attracting Merchants Craftsmen and adventurers from far and wide by the time European explorers first set foot on African soil bhua had already carved out a formidable presence in the region its influence extending far beyond its borders the Golden Age of bhua dawned with the ascent of powerful rulers who sought to expand the Kingdom's influence far beyond its ancestral borders fueled by ambition and bolstered by military prowess bhua embarked on a campaign of territorial Conquest that would shape the destiny of the region for centuries to come under the leadership of visionary monarchs bh's armies swept across the Savannah subjugating rival tribes and incorporating vast swads of land into the burgeoning Kingdom from the fertile valleys of the zambesi to the rugged Highlands of the drakensburg bh's reach extended far and wide establishing it as a dominant force in southern Africa Central to Buu's rise to power was its thriving economy fueled by a network of trade routes that crisscrossed the continent and linked it to distant lands the Kingdom's strategic location at the crossroads of East and Southern Africa made it a hub of Commerce where goods and commodities from as far a field as the Indian Ocean and the Atlantic coast converged bh's Prosperity was built on the wealth of its natural resources including gold copper and ivory which were eagerly sought after by merchants and Traders from across the known world through shrewd diplomacy and astute business Acumen bh's rulers capitalized on their Kingdom's riches amassing vast fortunes and cementing their position as Regional power Brokers at the heart of Buu's success lay its system of governance which Blended traditional African customs with Innovative administrative practices at the apex of the political hierarchy stood the Monarch whose authority was absolute and whose word was law supported by a cadri of loyal advisers and administrators the king or queen ruled over bhua with a firm but benevolent hand ensuring stability and prosperity for their subjects beneath the Monarch were a network of provincial Governors Chiefs and tribal Elders who administered the Kingdom's Affairs at the local level each region of bhua was governed according to its own customs and traditions with a high degree of autonomy granted to local leaders to manage their own Affairs one of the most enduring legacies of the kingdom of bhua is its remarkable art and architecture which reflect the skill and creativity of its Craftsmen and Artisans from The Towering stone walls of its fortresses to the intricate carvings adorning its temples and palaces bh's architectural Marvel stand as a testament to the Kingdom's cultural richness and ingenuity Buu's Artisans were renowned for their Mastery of stone and wood creating structures that seamlessly Blended Form and Function with breathtaking Beauty the Great Walls of bhua for example are a Marvel of engineering stretching for miles across the landscape and standing as a formidable barrier against would be Invaders bh's artistic prowess was not limited to architecture alone however the kingdom was also home to a vibrant tradition of sculpture pottery and metal work with Artisans producing Exquisite works of art that adorned palaces temples and tombs throughout the realm bhua was a land of diverse belief systems where gods and Spirits were worshiped alongside ancestral deities and nature Spirits at the heart of bh's spiritual life was a deep reverence for the natural world with the Kingdom's inhabitants seeing themselves as custodians of the land and guardians of its sacred sides Central to Bud to his religious practices were ceremonies and rituals designed to honor the gods and appease the spirits ensuring Harmony and prosperity for the kingdom and its people these rituals often took the form of elaborate festivals and ceremonies where music dance and storytelling played a central role in celebrating bh's cultural heritage bh's religious landscape was a tapestry of beliefs and traditions with different communities worshiping their own Gods and observing their own uals despite this diversity however there was a sense of unity and mutual respect among buhu as religious communities with shared values of Tolerance and acceptance serving as the foundation of the Kingdom spiritual life at the heart of bh's cultural heritage lies its Rich oral tradition passed down through generations in the form of myths Legends and epic Tales the kingdom storytellers known as gats played a crucial role in preserving bh's history and culture using the power of language and narrative to weave together the fabric of the Kingdom's identity bh's oral literature encompassed a wide range of genres from heroic epics celebrating the Deeds of legendary Warriors to cautionary tales warning of the dangers of hubris and greed these stories serve not only as entertainment but also as a means of transmitting moral lessons and cultural values from one generation to the next despite golden age of prosperity and power the kingdom of bhua eventually faced a series of challenges and conflicts that contributed to its decline one of the primary factors was the encroachment of external Powers including European colonialists and rival African kingdoms who sought to assert their dominance over the region the arrival of European explorers and Traders brought with it new technologies diseases and ideas that disrupted bh's traditional way of life the introduction of firearms in particular tilted the balance of power in favor of European colonizers making it increasingly difficult for bhua to defend its territory against incursions from foreign powers internal strife and succession disputes further weakened Buu's position sowing seeds of Discord and division within the kingdom as rival factions VI for control of the throne bh's unity and cohesion began to unravel leaving it vulnerable to to external threats and internal turmoil environmental degradation and climate change also took their toll on Bo to as fortunes leading to dwindling resources and declining agricultural productivity droughts floods and famine became increasingly common exacerbating social unrest and economic hardship within the kingdom despite its eventual decline the legacy of the kingdom of bhua lives on in the cultural heritage of southern Africa from its architectural Marvels to its artistic Traditions bh's influence can be seen in the diverse tapestry of cultures that populate the region to this day bh's architectural Legacy including the Great Walls and other Monumental structures continues to inspire awe and admiration serving as a reminder of the Kingdom's once great power and Prestige its artistic Traditions meanwhile continue to inform and enrich Southern African culture with motifs and techniques passed down through generations of Craftsmen and Artisans bh's cultural influence extends beyond the realm of art and architecture however encompassing language literature and spirituality as well many of the regions languages and dialects bear traces of Buu's linguistic Heritage while its oral Traditions continue to shape the storytelling traditions of southern Africa in recent years efforts have been underway to preserve and commemorate the her Heritage of the kingdom of bhua ensuring that its Legacy endures for future Generations archaeologists and historians have been working tirelessly to uncover the secrets of bh's past Excavating ancient ruins and deciphering inscriptions to piece together the Kingdom's History Museum exhibits cultural festivals and educational programs have also been established to celebrate Buu's Heritage and raise awareness of its significance these initiatives serve not not only to honor the memory of bhua but also to foster a greater appreciation for southern Africa's rich and diverse cultural heritage in the modern era the kingdom of bhua continues to hold a place of significance in the collective consciousness of southern Africa while its days of Imperial Glory may be long gone bh's Legacy endures as a symbol of resilience cultural richness and historical importance contemporary perspectives on bhua very widely reflecting the diversity of interpretations and narratives that have emerged over the centuries for some bhua represents A Lost Civilization a reminder of Africa's rich and complex history before the arrival of European colonialism for others it is a source of inspiration and pride a testament to the Ingenuity and creativity of Southern Africa's indigenous peoples while bhua May no longer wield the political power and influence it once did its cult cultural Legacy continues to resonate with people across the region and Beyond from Scholars and historians to artists and activists bh's story serves as a source of inspiration and reflection prompting new conversations about identity Heritage and the legacy of colonialism in Africa in recent years there has been a growing interest in revitalizing Buu's Legacy through tourism and cultural Revival initiatives efforts to promote Buu's archaeological s historic landmarks and cultural festivals have helped to raise awareness of the Kingdom's Rich Heritage and attract visitors from around the world tourists flock to bhua to explore its ancient ruins Marvel at its architectural wonders and immerse themselves in its vibrant cultural Traditions from guided tours of archaeological sites to cultural performances and craft markets bhua offers a wealth of experiences for visitors eager to discover the Kingdom's Hidden Treasures at the same time efforts are underway to revitalize Buu's cultural heritage for future Generations museums Heritage centers and educational programs provide opportunities for local communities to learn about bh's history and traditions and to actively participate in preserving and promoting its Legacy the story of the kingdom of bhua is one of resilience Innovation and cultural richness from its mythical Origins to its golden age of power and Prosperity bh's journey is a testament to the enduring Spirit of Southern Africa's indigenous peoples and their contributions to the Region's history and Heritage key takeaways from bh's Journey include the importance of preserving and celebrating Africa's diverse cultural heritage the resilience of indigenous communities in the face of external challenges and the need for inclusive and sustainable development that respects the rights and traditions of local populations as we look to the fure future it is essential to recognize the importance of preserving Buu's Legacy for posterity by safeguarding its archaological sites documenting its oral traditions and promoting its cultural heritage we can ensure that bh's story continues to inspire and Enlighten future Generations bh's Legacy is not just a relic of the past but a Living testament to the enduring power of culture identity and Heritage in shaping the world we inhabit today by honoring Buu's memory and celebrating its achievements we pay tribute to the countless Generations who have called this ancient Kingdom home and ensure that its Legacy lives on for centuries to come

European discovery, Jerusalem is in Ethiopia, Black Prophets and Jesus.es.srt

00:00:00,080 --> 00:00:02,840 Jacob Joseph Moisés Jesús todos compartían el mismo idioma, que es el idioma árabe del sur hablado por el sur de Mabisinia y Yemen, ya que todos los profetas provienen del linaje de Adán, estos son a quienes Allah otorgó favores de entre los profetas de la simiente de Adán en ese entonces. No olvidemos que Adán es el padre de la humanidad y que los científicos han demostrado que las tierras altas de Abian son la cuna de la humanidad, ya que allí encontraron al primer ser humano que caminó sobre la superficie de la Tierra, según pruebas de ADN que pronostican los orígenes. de la humanidad fueron [Música] búsqueda negra en la gira o las Tierras Altas de Abisinia el libro escrito en líneas organizadas sobre una piel de cabra desenrollada encontrarás el secreto en este libro en el corazón de las Tierras Altas de Abisinia la gira y dentro de la ciudad de AXA, ahora llamada axom en Tyra, se ha descubierto la Biblia más antigua de la Tierra. La escritura está organizada en finas letras en el idioma ab iniano gz, un idioma del sur de Arabia, como si hubiera sido escrita con una máquina de escribir y en hermosos colores, como si hubiera sido escrita recientemente. sus páginas son rectas y no volteadas las páginas de la biblia están hechas de piel de cabra seca o de naufragio como se le llama en árabe esto es muy significativo porque la piel de la cabra o naufragio es un material orgánico que contiene átomos de carbono los cuales se pueden reconocer mediante pruebas de carbono radiado para identificar claramente la edad del documento según estas pruebas, es la Biblia más antigua del mundo que data del año 330 d. C. o más de 2000 años. Los monjes locales creen que este libro tiene propiedades mágicas y se ha conservado como un libro sin ningún daño o deterioro de la belleza de sus escritos y colores a lo largo del tiempo a pesar de la colonización italiana de Abisinia y un incendio en la iglesia, el libro todavía está perfectamente conservado. En este libro encontrará tres piezas importantes de información, primero, Jerusalén. El templo está ubicado en las Tierras Altas de Abini primero el Templo de Jerusalén está ubicado en las Tierras Altas de Abian primero el Templo de Jerusalén está ubicado en las Tierras Altas de Abini el recorrido los teólogos Judas McKenzie y Francis Watson han descifrado la Biblia más antigua la Biblia de las Tierras Altas de Abisinia el recorrido y Mientras exploraban las imágenes de la Biblia, se encontraron con una muy famosa que está presente en todas las Biblias a lo largo de la historia: la imagen del Templo de Jerusalén y, para su sorpresa, esta imagen del Templo de Jerusalén es el templo abiano. La imagen del Templo de Abisinia es bien conocida. por sus ventanas ciegas con marcos cuadrados y anchos subdivididas por una cruz que luego se encuentran en las iglesias excavadas en la roca en L Bella. El segundo libro en este libro, que según la datación por carbono es la Biblia más antigua de la Tierra, es una imagen de Jesús como un hombre de piel oscura. persona con cabello oscuro y rizado y no el caucásico que está presente en muchas otras iglesias, además las imágenes de María la muestran como una mujer africana oscura, diferente a las imágenes de María en otros lugares, la sagrada familia comenzó desde el sur desde Abisinia pasando por Sedan por el Valle. del Nilo hasta llegar a Egipto tal como lo conocemos hoy, la Sagrada Familia estableció el primer lugar de culto que ahora se conoce como la Iglesia de Miriam en Dear Alare. En Asut, no es una sorpresa que esta iglesia ahora tenga un estatus significativo en todo el mundo. el mundo porque es la única iglesia construida por el mismo Jesús y obviamente se considera una atracción turística, la Sagrada Familia vivió en Asot durante 6 meses y 10 días, lo que se considera el tiempo más largo que pasaron en un solo lugar durante su viaje en Mis M, lo que significa Egipto más Sudán y hasta las Tierras Altas de Abisinia, donde se origina el río Nilo, la esencia del problema es reemplazar a Ms en las Biblias recientes con Egipto tal como lo conocemos hoy, por lo que el Viaje de la Sagrada Familia tuvo que seguir las fronteras de Egipto, lo que restringió el viaje a comienza en Palestina pasando por el desierto del Sinaí en el norte de Egipto terminando en un traje y una vuelta Viaje de mudo a Palestina también se vuelve difícil comprender cómo la Sagrada Familia logró viajar a través de las penurias de los desiertos del Sinaí y Palestina a lomos de burros en lugar de creer que habían tenido un viaje sin interrupciones a lo largo del Valle N pasando por zonas verdes y tierras fértiles con abundante agua y cultivos en sus caminos desde Abisinia hasta el final para asegurar que la narrativa del Vaticano sobre el viaje de la Sagrada Familia desde Palestina no suene. Sea tan convincente como el documento histórico mencionado en la Biblia más antigua escrita hace más de 2.000 años y conservada en las Tierras Altas de Abisinia. Recorra este libro que, mediante datación por carbono, ha demostrado ser la Biblia más antigua en la Tierra. Estados del viaje iniciado desde Abisinia. Viaje iniciado. desde abisinia el viaje comenzó desde abisinia hasta asut y de regreso a abisinia de regreso a abisinia de regreso a abisinia precisamente se indica dónde terminó en la tierra de tana y el recorrido de Aban si buscas en Google Earth encontrarás que la pared frontal de la iglesia de María en asot es perpendicular a la esquina norte del Templo de sí Beal Magis donde se conservó el Arca de la Alianza en la ciudad de akua ahora llamada axum en Tigra siguiendo esta tradición, se supone que las iglesias en todas partes están frente al Templo de sí el El hecho de que la Biblia que se conserva en las Tierras Altas de Abian, a la que Tor se remonta hace más de 2.000 años, prueba que es la Fuente bíblica original la fuente bíblica original la Fuente bíblica original ¿Qué pasa si les digo que el Templo Sí es el lugar real que solía contener la verdadera Arca de la Alianza antes de que fuera trasladada a la Iglesia de Santa María de Sión en Etiopía. Esta iglesia está rodeada de estrictas medidas de seguridad y nadie puede acercarse a ella excepto un sacerdote que pasa su vida dentro y tiene que ser descendiente del profeta Salomón el templo yaha es la casa sagrada bad almadas que la gente levantó en el recorrido por las Tierras Altas de Abisinia refiriéndose a la casa frecuentada o ALB almamore antes del surgimiento del Islam y el cristianismo entonces, ¿qué es este tabut o Arca del Pacto, el Arca de la Alianza es el artefacto religioso más importante para las tres religiones monoteístas, el judaísmo, el cristianismo y el Islam, para los musulmanes se llama tabut Alina o Arca de la Tranquilidad, se mencionó en el Corán en el versículo 248 de Surat Al Bahar y además dijeron sus profetas. para ellos una señal de su autoridad es que vendrá a vosotros el Arca de la Alianza, el tabot con una seguridad en él de parte de vuestro señor y las reliquias dejadas por la familia de Moisés y la familia de Aarón llevadas por ángeles en este lugar. un símbolo para ustedes, si realmente tienen fe, la pregunta clave aquí es dónde está el Arca de la Alianza, dónde está el cofre que contenía las tablas de piedra de los Diez Mandamientos, su ubicación actual es la Iglesia de Santa María de Sión en Abisinia y, como sabemos, mencionado antes, se llevó a cabo anteriormente en el templo yha, que también se conoce como B almadis, es pertinente aquí examinar más a fondo las razones por las que creemos que el templo yha orad al-madus es el lugar sagrado que conservó el Arca de la Alianza por primera vez. bad eladas es una palabra abian gz que significa el lugar de adoración donde se coloca el Arca de la Alianza theot sí, el Templo fue el lugar que conservó el arca antes de que se trasladara a su ubicación actual en cuanto al área que se llama B alul makis que conocemos. en Palestina ahora mismo no se llamaba que durante la época en que los musulmanes entraron a Egipto esta zona se llamaba Ilia y la prueba está en el Pacto de Omar IBN Al katab el segundo califato del Profeta Mahoma cuando los musulmanes entraron a Palestina Omar estableció este Pacto con los indígenas población lo que se conoce como pacto de Omar y se ha guardado hasta ahora como un artefacto oficial que muestra la tolerancia de los musulmanes con sus vecinos en este Pacto Omas ofreció seguridad y protección a todos los residentes de Palestina después de que las tierras fueran abiertas por am bin Alas y Abu abin bin alyar Omar escribieron en su Pacto en el nombre de Dios, el misericordioso, el compasivo, esta es la Garantía de seguridad que el siervo de Dios Umar, el comandante de los fieles, le ha dado al pueblo de ofilia, les ha dado una seguridad. de seguridad para ellos mismos para sus propiedades, sus iglesias, sus cruces para los enfermos y sanos de la ciudad y para todos los rituales que pertenecen a su religión, sus iglesias no serán habitadas por musulmanes y no serán destruidas ni ellos ni la tierra en la que se encuentran. ni su cruz ni sus propiedades serán dañadas, esto implica que la región en Palestina a la que nos referimos como bad alakus no tenía ese nombre en ese entonces, sino que se llamaba Ilia. Es hora de otra pregunta importante ya que B alakus está en Abisinio. Tierras Altas, el recorrido implica que Jerusalén también tiene que estar allí. Te sorprenderá saber que en el corazón de las Tierras Altas de Abisinia y en una de las ciudades más sagradas del cristianismo conocida como libella hay 11 templos o ahora iglesias talladas en Las Rocas juntas representan el mayor conjunto de templos armoniosos del mundo y desde 1978 son considerados sitios del patrimonio mundial de la UNESCO. Se desconoce la edad de estos templos o ahora iglesias, pero las historias locales dicen que comenzaron a tallarlos en la época del Rey. Li B, quien gobernó Abisinia a principios del siglo XIII, los arqueólogos y eruditos africanos sin embargo han demostrado que la talla comenzó siglos antes, ya que encontraron evidencias arqueológicas y herramientas de excavación que datan de los siglos antes de Cristo. Fueron nombrados lb Bella en memoria del rey. lib Bella estos templos o iglesias están estructurados de una manera totalmente contradictoria con otros edificios en el mundo, no fueron construidos de abajo hacia arriba, de hecho, fueron tallados de arriba a abajo y los eruditos de la iglesia dicen que no hay otros edificios como estas iglesias en ninguna parte. En el resto del mundo las 11 iglesias están conectadas en dos grupos diferentes a través de pasajes o túneles de 11 M de profundidad y separadas por un río llamado Jordán. El lado norte del río Jordán es la ubicación de la Iglesia de remolacha madani Alam Casa del Salvador del mundo remolacha maram Casa de María remolacha mascal Casa de la Cruz remolacha danal Casa de las vírgenes y remolacha Gólgota Mikel Casa de golata Miguel el lado sur del Jordán Riven es la ubicación de remolacha ammanuel Casa de Emmanuel beta kedis mcus Casa del San mcus beta ABA libano Casa de Abad libanos Bea Gabriel Raphael Casa de Gabriel Raphael be lehem Casa del pan santo y beis Casa de San Jorge entonces, ¿qué tiene esto que ver con Jerusalén? Bueno, todas las iglesias llamadas Nam que acabas de escuchar en una de las La mayoría de las ciudades sagradas en el corazón de las Tierras Altas de Abisinia que rodean el río Jordán tienen exactamente los mismos nombres de las iglesias que se encuentran actualmente en la ciudad de Jerusalén. ¿Esto haría que la gente dijera que la ciudad de libala ubicada en el calor de las Tierras Altas de Abisinia se llama la Nueva Jerusalén desde que fue copiado de Jerusalén o Shalem esa no es la realidad la realidad basada en lo que los arqueólogos han encontrado durante una excavación es que estos edificios datan de siglos antes de Cristo en otras palabras esta es la antigua Jerusalén y no la nueva que el mismo Salomón construyó como se especifica en el Torá, esto prueba el versículo del Sagrado Corán que dice que el primer Santuario designado para la humanidad fue el de baka, que significa cabba, un lugar bendito de guía para los pueblos, estos templos en Jerusalén, en el corazón de las Tierras Altas de Abisinia, han sido el centro de peregrinación de los cristianos abianos. desde la antigüedad hasta ahora se diferencian de los coptos u otras denominaciones cristianas en que durante su peregrinación eran blancos exactamente como los musulmanes. Curiosamente, tampoco comen carne de cerdo y, como se mencionó antes, su postración es similar a la de los musulmanes. Vale la pena señalar que la peregrinación a Las iglesias realizadas por los absans tuvieron lugar incluso antes de la revelación del Islam porque en Surah Alf nos cuenta la historia del ejército de los abian abaha que fue ordenado por el rey abian en ese momento para demoler la cabba para que la gente no realizara pil a la cabba y se mantendría alejado de ella y en su lugar iría a abisinia. Quería confirmar a los árabes en ese momento que abisinia es la dirección de la kibla de oración y el centro de peregrinación no es la cabba en La Meca que estaba rodeada de Ídolos en ese momento, otra información importante es que el cristianismo entró en toda África, incluido Egipto, a través de la colonización europea del continente africano, pero Abisinia era diferente ya que el cristianismo estaba allí antes que Europa. Ahora resumamos algunas cosas que hemos aprendido y aplíquelas a lo que Sé que este conocimiento tiene mejor sentido, ya que los israelitas son de Bedwin Yemen, el sur de la península arábiga, hay una población de piel oscura, lo que establece que Jacob y José también tenían piel oscura y, dado que Moisés nació de padres israelitas, Moisés era de piel oscura, ahora B al- makas Jerusalén y Belén están en las Tierras Altas de Abisinia, donde Moisés se estableció con los israelitas y luego Jesús, quien fue enviado como profeta a los israelitas después de que Moisés nació en Bethan en Abisinia. Esto establece que Jesús era de piel oscura y nació de María, una madre de piel oscura. Jesús no era una persona europea con ojos azules, cabello lacio y rasgos caucásicos como se presenta en muchas de las iglesias de hoy en día. Es obvio que todos esos profetas, incluido Jesús, tenían la piel muy oscura y su cabello era negro y rizado, tenían un rasgo del tipo abiano del sur de Arabia porque como dice el Corán, descendientes uno del otro y Dios escucha sabiendo y en otro versículo Dios eligió a Adán Noé, la familia de Ibrahim y la familia de Imran por encima de las naciones. Descendencia uno del otro y Dios escucha sabiendo, Jacob José Moisés Jesús, todos compartieron el El mismo idioma que es el idioma árabe del sur hablado por el sur de Misabisinia y Yemen, ya que todos los profetas provienen del linaje de Adán, estos son a quienes Allah otorgó favores entre los profetas de la simiente de Adán, entonces no olvides que Adán es el padre de la humanidad y que los científicos han demostrado que las Tierras Altas de Abisinia son la cuna de la humanidad, ya que encontraron allí al primer ser humano que caminó sobre la superficie de la Tierra, según las pruebas de ADN, Pro que los orígenes de la humanidad fueron negros, hay muchos hechos de la vida que damos por sentado si le preguntas a un azriel Joe o Mo promedio sobre cómo verificar estos hechos, probablemente no sabrán cómo hacerlo, pero dicho esto, si intentas sacudir la historia que nos ha pasado a través de generaciones, podemos fácilmente ofenderse, nuestro objetivo aquí en No hay choque es cuestionar, aplicar la lógica y buscar explicaciones auténticas de las cosas que actualmente damos por sentado según nuestra investigación. Hay evidencia convincente de que Abisinia es la tierra de los profetas desde Adán hasta a Isa es donde tenemos Al tour o la meseta de la torre y el Templo de yha b mdis o alet almamur en las Tierras Altas de Aban toma esto toma en cuenta piensa en ello piensa en ello

Evidence for Atlantean Giants and The Tartessos Discovery.en.srt

00:00:04,200 --> 00:00:06,879 an ancient civilization shrouded in mystery has captivated the imagination of Scholars and enthusiasts alike one of the most enduring and speculative theories surrounding its existence is its connection to the legendary lost city of Atlantis described by the ancient Greek philosopher Plateau Atlantis was set to be a powerful and advanced civilization that mysteriously vanished beneath the waves some theorists have proposed that tartessos could be Atlantis a 3,000-year-old civilization formed through a blend of indigenous Iberian and Greek peoples as well as Phoenician settlers who originated from what is now modern-day Lebanon however at the center of this mystery is its connection to the lost city of Atlantis the true identities of the mythical sea peoples and their impact on the countries of Morocco Libya Lebanon and even Ireland could tesos be the real city of Atlantis itself [Music] [Music] [Music] in Lebanon 1950 Dr Luis botter a former French delegate to the prehistoric Society wrote in one of the middle east's leading archaeology journals the reviewed to Muse de be the following statement I want to make it clear that the existence of gigantic men in the eulian age by which I mean between about 75,000 and 150,000 years ago must be considered a scientifically proven fact in his paper concerning the discovery of oversized implements found across the Mina region Dr Balter refers to gigantic tone tools Unearthed in Syria including objects of quote unquote abnormal Dimensions weighing 2.5 kg to 3 and 1/2 kg to another discovery made by Captain R leener in South Morocco where similar constructed implements weighing up to 8 kg were found according to the controversial Italian writer and archaeologist Pierre Domenico Kimo indeed it was in agada in Morocco that Captain lafer had discovered a complete arsenal of hunting weapons including 500 double-edged axes weighing 172b which were 20 times as heavy as would be convenient for Modern Man to handle the axe at all one would need to have hands of a size appropriate to a giant with a stature of at least 13 ft from the disproportionate number of clinical cases of gigantism among Moroccan men to a history of discoveries concerning the remains of humanoid Giants spanning from the 16th century tanasia to 21st century Sardinia it appears that within the Mediterranean region there exists something inherently anomalous the question is what could it be decades later in a seemingly unrelated mystery maracus neighbor morania came under the spotlight when its massive geological structure became the focus of us here on the mysterious Middle East being one of the first on the platform to speculate that this natural geological anomaly could have unnatural Origins this theory was based on research made by several archaeologists who published papers throughout the 2000s stating that is an actuality the lost city of Atlantis of course another name for the is the Rishad structure or the eye of the Sahara [Music] Weeks Later the Rishad structure hypothesis grew in popularity when YouTube channels like bright Insight later followed by Joe Rogan grabbed the attention of the international media since then morania has remained the primary candidate for the Lost Civilization however in the meantime other significant discoveries have been made in and around this quarter of the Mediterranean and Atlantic also hinting to another Lost Civilization in this same area and this civilization is officially on record believed to have once been ruled by a giant who is the descendant of one of history's most famous Giants in April 2023 a Monumental archaeological Discovery was Unearthed in Guana Spain that provided Clues to the existence of A Lost Civilization that for a while some academics viewed as a myth here archaeologists uncovered five 2,500 year old statues that may be remnants of an ancient Society known as tesus a 3,000-year-old civilization that could be one of the most important lost civilizations in human history that no one is even talking about although mainstream archaeologists have now completely embraced the existence of tesus as an undeniable part of the Mediterranean history this civilization is essentially an anomaly that encompasses several interconnected lore and phenomena from Aliens to Giants that if understood has the potential to completely rewrite our science and history books the Spanish tourist website fascinating Spain accurately states that the mystery surrounding tesos begins with its name the most widespread opinion among historians and archaeologists is that it refers to a kingdom from the 12th to the 5th Century BC While others make references to biblical links and Greco Roman mythology one of the most interesting aspects of this city is that prior to the 2023 Discovery tesus was nothing more than a name mentioned in ancient texts with a mythical status similar to that of Atlantis because of the similarity between tesus and Atlantis it's been speculated that both locations are one and the same furthermore we may not merely be talking about a singular City but an entire nation large enough to engulf the countries of morania Morocco Spain Portugal and the azoris Nations that have all at one time been linked to Atlantis for in front of the mouth which you Greeks call as you say the pillars of Heracles there lay an island which was larger than Libya and Asia together and it was possible for The Travelers of that time to cross from it to the other islands and from the islands to the whole of the continent over against them which encompasses that veritable ocean and according to the Lord surrounding tartos in particular this nation was one of the wealthiest in the region a wealth that was protected by a giant king named jiren okay we're back and good evening now speaking of giants the Nephilim and all of that here is a strange and albeit a little scary story from one of our neighboring islands for your rush hour drive home in Sardinia 1974 a farmer discovered the head of a massive ancient statue that turned out to be one of the most important archaeological fines of the decade then throughout the 1970s over 5,000 fragments of giant humanoid statues roughly 8 ft tall were subsequently found officially according to historians they were likely carved by the nuragic people a civilization that lived on Sardinia nearly 4,000 years ago but unofficially according to some local villagers the nuragic people not only had a connection to the lost city of Atlantis but also created these statues in the likeness of a race of giants that were Atlantean 6 years later in 1979 giant bones were reportedly discovered during the excavation of one of sardinia's many archaeological projects according to the author Timothy alberino individuals who worked on one of these excavations in the town of sardara testified that multiple skeletons of hominids from 9 to 12 ft tall were discovered at different times near the Church of St Anastasia before quickly being seized and removed by an unknown individual or organization disturbingly there have been multiple instances where giant Sardinian Bones have vanished just hours after being secured with a history of discoveries going back over a hundred years and reports of such finds being covered in the global media including in Canada's sherbrook Daily Record in October 1953 the US's Red River prospector in May 1901 and the same report appearing months earlier in March in the Welsh paper the evening express it appears that there was not only mainstream interest in such anomalies but the topic was treated with a level of seriousness that is now lacking today with a clear International interest in such Oddities to us this implies that an organization with significant resources and access that may not even be Sardinian or from anywhere in the Mediterranean had and may still have a vested interest in getting these bones off the island the moment they are discovered if indeed they are real so the question is who and why today all that can be found of these Giants are the megalithic statues allegedly crafted in their likeness and the Giant tombs known as dolm thought to have once contained their remains scattered around the country incidentally and as we will show later on in this episode these giant tombs are not only found in Sardinia but also across the Iberian Peninsula according to various folklore of the region spanning from Morocco and Portugal to Egypt and Syria these tombs and similar oversized burial sites may have housed more than one racer type of giant correspondingly in a book that is considered one of the most culturally important pieces of non-fiction in the United States despite not being widely known outside of Academia and using the esteemed journal the medical repository as a significant scientific resource Joseph comto the tongue of time and star of the states not only delves into the discovery of the remains of giants in the Mediterranean during the 19th century but also references the possibility of a species of real life giant cyclopses in the area this possibility is consistent with Algerian FOC that states that not only giant cyclopes once roamed its land but also a variety of other strange vaguely humanoid entities of various sizes but when it comes to Giants as we will discuss in the next chapter contemporary researchers in alternative archaeology believe that these cyclopes may have been Atlantean and just one of several races of giants that came in a variety of terrifying humanoid forms such as the multi-limbed king gion the king of tartessos [Music] as a descendant of Poseidon according to Greek mythology jiren is typically depicted as a chimera a human with animal properties and characteristics mindly consistent with other anomalous humanoids believed to have once and according to some still exist in the Mediterranean see our two previous episodes connecting the Moroccan Portuguese entity known as Aisha kandisha and her Arab variants in Jordan Kuwait and the UAE to learn more anyway illustrations often describe jiren as a monstrous giant winged humanoid with multiple Limbs and heads and he was just one of many Giants and smaller humanoids set to exist in and around northwest Africa that were also terribly deformed according to atlanti pedia the journalist Richard Casado states that Not only was Atlantis and by extension tartos home to Giants but also a colony of giant cyclopses the website states that in January 2017 kasaru wrote that the wall surrounding the ancient city of taragona in Spain which is incidentally approximately 350 km from where the taresian remains were later to be found it's in fact a structural Remnant for an entire colony of the cyclopes and that these entities may have originally been Atlantean the megalithic cyclopian stone walls that once surrounded and protected the ancient city of Taco today known as taragona in Northeast Spain are mystifying the classical historians tell us these walls were built by a mysterious race of oneeyed giants called the Cyclops this undermines the mainstream explanation of the city's Origins offered by modern Scholars who claim ter was founded by the Romans 2,000 years ago but this explanation is directly contradicted by the megalithic prehistoric wall that once surrounded and protected the ancient city of Tero throughout history it has been widely recognized that megalithic polygonal walls like the walls in Tero could only have been built by one people the cyclopses described by the classical historians as a giant race of Master Builders with a cyclopian eye or third eye awakened on their forehead now according to Wikipedia cyclopian masonry is a type of stonework built with massive Boulders roughly fitted together with minimal clearance between adjacent stones and no use of mortar the term comes from the belief of classical Greeks that only the mythical cyclopes had the strength to move the enormous Boulders correspondingly Taco's megalithic cyclopian wall walls once surrounded the entire city they resemble similar stone walls at other cyclopian cities in that they are made up of the same polygonal and megalithic architecture this evidence suggests that the cyclopses established taco and other Copan cities as a colony or Outpost of some kind a colony away from their Homeland and perhaps in enemy territory the cyclopes appear to have created small colonies like Tero in Spain and kosa and norba in Italy where their lineages ended Antiquity is filled with refugees Stories the most ancient and famous describing refugees fleeing the sunken Atlantis was Tero one of the places the survivors of Atlantis settled a colony where a higher Humanity escaped a cataclysm a golden age Humanity although mainstream anthropologists dismissed that idea of giant cyclopses actually existing due to the people confusing elephant skulls for cyclopes skulls other Regional examples hinting to oversight humanoids can still be found via the construction of huge megalithic tombs around the Iberian Peninsula adalan is a megalithic tomb and according to Andalusian folklore Giants are the only beings capable of moving these carved drugs especially at a time where the mechanical means capable of transporting stones of that size were not easily feable Legends of giants that lifted rocks and open Gorge and glies can be found all over the region from Spain and Morocco to Syria and Lebanon now if tesos was either a strategic trading partner with the city of Atlantis or was part of a regional superpower that came under the name of Atlantis encompassing the entirety of morania Morocco Spain and the azoris this would mean that the April 2023 discovery of ancient statues in guena could be Atlantean in origin making them one of the most significant archaeological finds in modern history due to the influence of the GRE Roman civilization on North Africa in particular stories of giant and humans interacting with each other can be found throughout the Mediterranean in Libyan folklore for example antus a Libyan giant was said to have forced Travelers passing through his land to compete with him in a wrestling match of course he overwhelmed them all and used their skulls to roof the Temple of his father posidon in Greek mythology Poseidon is often associated with the lore of Atlantis according to Plato's account Poseidon was said to have been assigned to the protector of Atlantis but ultimately influential in its destruction now anate is story is part of a cannon of stories from Greek folklore concerning a lost race of giants who lived on the coast of Morocco Algeria Libya and Tunisia Etc this geographical distribution is consist with many giant bones 20th and 21st century archaeologists have found in the Mediterranean however they dismissed these finds as proof of giants stating that they most likely belong to large mammals such as elephants yet according to Adrian mayor from Stanford School of humanities when the Romans first came across these bones they were certain that they belonged to one or more Giants she writes that Commander quintius cotus upon arriving in inang Morocco in 81 BC the locals showed him a huge Mound said to be the grave of anaus who was also the city's founder and according to the ancient geographers trbo the skeleton in the mound was about 85 ft tall now I don't know about you but an 85 ft tall elephant is just as terrifying as an 85 ft tall human but anyway when it comes to Toros like Atlantis it was believed to Encompass the pillars of Hercules linking Spain on Morocco as mentioned in earlier episodes Morocco is intimately connected to the Irish myth of the fomorian Giants this connection between Morocco and Ireland hypothetically occurred either through Tales told by ancient traitors who traveled between the two countries or an actual literal invasion of Moroccan Giants on the shores of Ireland although the atmology of their name is uncertain a commonly accepted theory is that the term fian is derived from the world fichi meaning the men of Morocco furthermore diatric considered early Morocco as a colony of Atlantis while we have suggested this on this channel that the fomorian Giants may have originated from Atlantis itself and could theoretically been a member of an anomalous race of Warriors known as the sea peoples in some historic interpretations including within theosophical teachings there's a belief in the existence of a fourth root race that preceded the human race some interpretations suggest that this fourth root race was physically larger and more robust than modern humans technically making them Giants and Atlantis was apparently one of their homes where they possessed Advanced knowledge and Technology although there is no real evidence to back this theosophical Theory it is consistent with an idea already present in many other ancient Traditions wherein it stated that a prehuman race or an advanced human civilization once existed on Earth before Global cataclysm or reset occurred for example in Islamic theology the Holy Quran reference a race that ruled over the planet prior to the creation of Adam some interpret this race as a quote unquote g-like species a humanlike civilization that were either complete Savages or technological Geniuses or a combination of both pretty much like us modern humans I guess the question of how many of these species could have possibly survived one or more Global resets into our Modern Age makes for an intriguing thought experiment considering the numerous stories worldwide about unexplainable cryptons monsters Giants and other anomalous humanoids allegedly encountered in the 21st century it's possible that some of these beings are not only remnants of a civilization that predates ours but may have also inhabited Atlantis and even been members of the feared sea peoples especially within the Mediterranean region broadly speaking the sea peoples refer to a series of mysterious and enigmatic Maritime invasions and migrations that occurred during the late Bronze Age around 1200 BC in the Eastern Mediterranean region towards what's now modern-day Egypt Lebanon and Syria their mysterious nature lies in their historical obscurity and the lack of concrete information regarding their identities Origins and motivations while several ancient sources including inscriptions from Egypt and the hittite Empire make references to encounters with the sea peoples the true nature of who or what they are is unprovable that was until October 2022 when my friend the mysterious Middle East received an email from an Irish amateur archaeologist who has been quietly working with the Spanish government to learn more about this mysterious race choosing to only be referred to by his initials MB this is his story mb's story began when a media company made claims that Atlantis is under the donana national park when investigating this he instantly found glaringly obvious mistakes in their findings like confusing World War II bunkers for Atlantean temples so while using Advanced lar technology to do this he discovered ruins he believes are linked to tartessos in an area that on a side point has a history of paranormal occurrences historically tartessos was was a major Celtic Hub with evidence of trade connecting Egypt to Ireland at a time when the Phoenicians were also their main trading partners now according to Irish mythology a race called The malians Who Came From the Mediterranean drove a race of Irish Supernatural entities known as the deanan underground in Ireland if this battle is based on a real life event it can be assumed that the Malaysians would have had an assistance from a third party possibly the Phoenicians the atlanteans the sea peoples or a composite of all three MB believes that answers can be found in the ruins uncovered by his lar findings because of the links that already exist between tartessos and Ireland these images show the remains of a large underwater anomaly that plays a pivotal role in the lore of Atlantis the remnants of the navigational pillars of Hercules severely damaged by catastrophic natural event in 1755 what you see here in these images is the temple that was a part of the complex the pillars were in the place is generally avoided by the locals and is known as poo desanta Isabel apollonius of Tiana a first century Greek philosopher described the temple as being open and on a flat base with two wells in it it sank in approximately 100 AD due to an earthquake now it should be understood that there were two sets of pillars constructed at two different times in history the original ones in the temple and the ones on the coast built by the Romans after the temple sank attention moved on to the Roman pillars another Temple was later constructed in honor to the original which can be found on the elot desanti Petri this still exists as for the Roman pillars they were flattened in the 1755 event after which The Straits of Gibralter became known as the pillars however despite the assistance of top Spanish experts in his research the officials who can approve further study are simply not interested with one allegedly saying if you agree to leave out the words tartessos and Atlantis then I would agree it is a site of archaeological importance but I am not going near it with a barge pole ultimately when it comes to mysteries in the Mediterranean there seems to be three consistencies first is the discovery of ancient Egyptian influences in places where they are not expected Ed from Ireland to even gigantic underwater pyramids in the azors secondly is the theoretical existence of giants anomalous races in Atlantis finally is the presence of powerful influential organizations that not only forces officials to downplay such Oddities but actively hide them despite the increasing strength of research into the more Arcane aspects of the Mediterranean there's also prec consistent Global academic push back when it comes to the topics of giants one of the prominent historical organizations accused not only of dismissing Fringe archaeology but also allegedly suppressing it is the institution known as the smithonian the smithonian established in 1846 is an umbrella group of museums and educational research centers since its Inception it has been embroiled in controversy with archaeologists in the Americas allegedly unearthing dozens of oversized skeletons only for the Smithsonian to cover up these discoveries since this institute has numerous connections with establishments around the world including the Mina region it's feared that they may have a hand in suppressing not only the existence of giants here but also any theory that could potentially append the deranian model for human Evolution outside of folklore and religion taresa like many ancient cultures has been the subject of claims suggesting that it possessed Advanced knowledge and Technology surpassing its era these speculations often revolve around Notions of sophisticated Machinery Advanced metalurgy and other scientific Innovations hence why they've been associated with Atlantis and the almost Supernatural might of the sea peoples now the sea peoples were so powerful in addition to ending the Bronze Age It's thought that they might have been one of the most influential components in weakening the ancient Egyptian civilization while posing as a legitimate threat to the Phoenician Empire academics argue that tesus was heavily influenced by The Phoenician culture and may have been under the Phoenician control at times others propose a more intricate relationship involving cultural exchange and trade now if tesus was really as powerful as some French theorists belied they were where did they get that power from Lebanon Ireland or somewhere more unexpected returning to our interview with an amateur archaeologist MB where he spoke about the import of alosa D Santa Isabel and the original pillars of Hercules this area has also been home to numerous strange phenomena reported by local fishermen including possible UFO and crypted encounters according to the albinas Del Atlantic blog a local fisherman told them that while fishing in this area with friends using two boats at one point they left a 99-year-old child and one of them and went went with the other boat to fetch drinking water from the land when they returned the boy was found in a panicked state with his boat flooded when they asked what happened the child explained that the sea became rough and a large light shot from beneath it into the sky on other occasions strange fish with prominent teeth and no eyes typical of marine life seen at extremely low depths were caught here which is almost impossible to occur that's why fishermen usually don't frequent this area and when they do it's typically in [Music] groups so what exactly are we dealing with here enter the ancient ET Theory this intriguing concept that extraterrestrial beings visited our planet in the distant past sharing their knowledge with human cultures in the context of tesas this Theory offers a compelling perspective that the civilization's advanced technology and knowledge were gifts from extraterrestrial visitors and when later civilizations became aware of this they interpreted alien contact as religious contact turning aliens into Godlike beings and Titans therefore the very foundations of tesa's alleged technological achievements may be rooted in interactions with beings from beyond our world and the most extraordinary it ation of this Theory tesus itself may have been more than a terrestrial civilization but an extraterrestrial Colony or outpost on Earth various opinions exist regarding the nature of this alien species with many delving into the Realms of obvious science fiction however one reoccurring theme in both contemporary Atlantean lure and ancient cultures involves the depiction of extraterrestrial or extradimensional beings with repan forms this concept has roots and theosophical ideas about Atlantis notably presented by Helena blavatsky in her 1888 book The Secret Doctrine where she mentions Dragon men who once held a mighty civilization on Earth in an upcoming episode it seems that the evidence for the existence of these beings might be found in the deserts of the hashimite kingdom of Jordan so look out for that but what is your opinion do you agree or disagree sound off in the comments share like And subscribe and look out for the next episode [Music] [Music] oh [Music] [Music] [Music] [Music] [Music] [Music] [Music]

Evolution of the Alphabet Earliest Forms to Modern Latin Script.en-US.srt

00:00:01,240 --> 00:00:08,250 Today I’m going to show you how the alphabet has evolved over the last 4000 years, from its earliest forms to the modern Latin script - which is the alphabet that is used today to write English and many other languages. I’ll be using my recently updated “Evolution of the Alphabet” chart, which is available as a poster from my website UsefulCharts.com. I’ll be starting by giving you a general overview of the various stages that the alphabet has gone through and then I’ll be taking a look at several of the individual letters, one by one. Intro So, the first thing you need to know is that not all writing systems are alphabets. In a previous video, which I’ll link to in the description, I talked about five main types of writing systems. Of these five types, the earliest one to develop was the logosyllabary. A good example of a logosyllabary is Ancient Egyptian hieroglyphs. In most cases, a hieroglyphic symbol did not represent a single sound, like in an alphabet. Instead, it represented an entire word or syllable. But at some point, approximately 4000 years ago, someone in Egypt had the idea to use hieroglyphs in a new way. They devised a system by which there was just one symbol for every one phonetic sound. By doing so, they were able to reduce the total number of symbols needed for writing from several hundred to just 20 or 30. So, for example, this crude drawing of a house shown from above, like a floor plan, came to represent something like the sound “b” and this fish came to represent something like the sound “d”. So it was in this way that the alphabet was born. The name given to this first version is “Proto-Sai-nee-it-ic”. It gets its name from the Sai-nai peninsula, which connects Egypt to what was once the Land of Canaan. It was here that the first inscriptions made using this script were found, although examples have since been found in both Egypt and the Southern Levant as well. Because of this, there’s some debate over whether the invention of the alphabet took place in Egypt or Canaan. However, what we do know is that it was in Canaan that the idea of using an alphabetic form of writing really took hold, because by the year 1000 BCE and in the centuries that followed it, we have lots of examples of a stylized version of the script being used throughout the Levant, both by the Phoenicians and by the Ancient Israelites. Generally, this version of the alphabet is called Phoenician, although when found at Ancient Israelite sites, it is called Paleo-Hebrew. But basically, they’re the same. Note that I’ve shown the more familiar square Hebrew letters below, for reference and so that we have names that we can use for these early symbols, like alef, bet, and gimel. It’s interesting to note that the earliest portions of the Hebrew Bible would have been written in this ancient script, not the square letters used by Jews today. Those developed several hundred years later. But on this chart, we are concerned with the evolution of the Latin script, so instead of tracing the development of these early letters into later Middle Eastern scripts like Hebrew and Arabic, we are now going to turn our attention to the Greeks. I’ve labeled this third line Archaic Greek in order to distinguish it from the more familiar classical Greek letters which are still used today. However, I’ve shown the modern ones below for reference so that, once again, we have names that we can use for each letter. I also want to point out that there was never a single Archaic Greek alphabet. There were actually many different versions with slight variations that were used throughout the Greek-speaking world. So what you see here is a bit of a combined representation. The important thing I want to point out at this stage is that the sound value of several letters changed significantly. Prior to the Greeks, the alphabet was strictly a consonant alphabet, also known as an abjad. This means that there were no symbols that stood for vowels. But the Greeks changed this. There were several Phoenician letters that they did not have a use for, such as the alef and he. So they instead repurposed those symbols to stand in for vowel sounds. So “alef” became alpha, which is an A sound, and “he” became epsilon, which is an E sound. But the shapes of these letters basically stayed the same. So keep in mind, that this entire chart is focused on the evolution on the letter shapes, even though those letters were often pronounced differently at different times and places. I’ll also point out that it is from the first two letters of the Greek alphabet, alpha and beta, that we get the word alphabet. Okay, so the next stage is Old Italic. Again, there was no single Old Italic alphabet, Instead, there were many different versions, of which the most important was perhaps the Etruscan alphabet. But what I’ve shown here is kind of an amalgam of the different Old Italic scripts. The most important thing to point out at the Old Italic stage is that several letters were dropped. This is because there were some sounds that Greek speakers made that Latin speakers did not. So, for example, the Greek letter Theta was not needed for ancient Latin so the ancient Latins simply dropped it from the alphabet. I’ll talk about some of the other changes in a bit but for now, take note that the actual letter shapes didn’t really change much between these two stages. And many of the shapes are actually quite recognizable, even in these archaic forms. It was during the period of the Roman Empire that the Latin alphabet reached the form that we know today, although at this point, only the capital letters existed. It’s important to note that the ancient Romans did not distinguish between an uppercase and a lowercase. It’s also important to note that they did not have 26 letters, like we do today. They had only 23. Missing were J, U and W. So, during the lifetime of Julius Caesar, his name would have been written like this: IVLIVS I’ll say more about J and U in a moment. But the biggest question that most people have at this point on the chart is: Why did some of the letters flip? Well, originally, many of the letters, like B or K, could be written either way. This was because, originally, the Greeks and Romans wrote both left to right as well as right to left and the direction of certain letters depended on the direction of the writing. But eventually, writing left to right became standard, perhaps because most people are right-handed and therefore less smudging takes place when you write from left to right. Of course, when it comes to alphabets like Hebrew and Arabic, they are written in the opposite direction: right to left. Now, at the same time that the familiar Roman square capitals were being carved into stone, everyday writing, among those who were literate, was actually taking place in a slightly different script, known as cursive. The word cursive coming from the Latin root for “running” or doing something quickly. So, originally, Roman Cursive looked something like this – sort of a sloppy version of the capitals. But eventually it evolved into what became known as New Cursive. So by the time that the Western Roman Empire fell, the emperors would have been writing out their various decrees using letters like these ones. You can see that many of them look quite similar to the lower case letters that we use today. Of course, when the Western Empire fell in 476, much of Europe experienced a so-called “dark age” during which time there was far less writing going on. However, one of the places where a lot of writing did continue was in the Christian monasteries over in Ireland. There, a script developed known as Insular, which also ended up being adopted by the Anglo-Saxons over on the island of Great Britain. Therefore, this style of writing is also sometimes called Old English. A little while later, over on the continent, a slightly different style of lettering developed called Carolingian. This version of the alphabet emerged during the reign of Charlemagne and by the year 1000, it had become standard throughout most of Europe. But, remember, the printing press hadn’t yet been invented so all books were written by hand, which obviously took a long time. So, as literacy grew and the demand for books increased, scribes eventually developed a script which they could write more quickly. This style was known as Blackletter, or Gothic and it was the dominant style up until the time that Gutenberg developed his famous printing press in the 1400s. At that point, the letter shapes quickly started to look like the lowercase letters we see in serif fonts today and were combined with the old Roman capitals, which were used at the start of sentences, in order to increase readability. So, now that we’ve done that overview, let’s go back and talk about some of the individual letters. In English, the first three letters of the alphabet are ABC. But in the Hebrew & Greek alphabets, which are older, the first three letters are the equivalent of ABG, the third letter in both cases being a “G” sound. What happened is this. Sometime during the period of the Roman Republic, the third letter of the alphabet started playing double duty and was used for both a “g” sound and a “k” sound. This led the Romans to make a major change to the alphabet. They kept the third letter where it was but dedicated it to the “k” sound and they created a new letter, which looked very similar, and placed it as the seventh letter. This new letter, which was basically just a “C” with an extra line, became “G” and was dedicated to the “g” sound. But there was a problem. By this point, the order of the alphabet had become standard and each letter was associated with a number. So, when the Romans placed the letter “G” in the number 7 spot, they had to move the letter that had previously been at the number 7 spot. That letter was the letter Z (also known as Zed). The Romans didn’t use that letter very much so they simply moved it all the way to the end. Which is why the alphabet today ends with the letter Z. One of the most important letters in the alphabet, in terms of its evolution, is the sixth letter, which today is our letter F. That’s because there are 5 letters in our alphabet today that all trace their origin to this one letter. Originally, it was depicted as a walking stick or staff and was probably pronounced something like “W”. In Hebrew, it is known as “vav”. But when the Greeks adopted the alphabet from the Phoenicians, they split this one letter into two. They called the original letter “digamma” because, for them, it looked similar to gamma but had an extra line. Hence, it was a double gamma or “digamma”. It was eventually dropped from the Greek alphabet but it stayed on in the Latin alphabet and became our letter F. But the Greeks also added a slightly different version of the digamma to the end of their alphabet and called in “upsilon”. Remember that the Greeks added vowels to the alphabet and this letter was one of their vowels, something close to what we call the vowel U. However, in the Latin version of the alphabet, this letter was split into V and Y and the letter V ended up playing several roles at once. Sometimes it was a vowel, like in Julius (IVLIVS) but sometimes it was a consonant like in the word VALENS, which means strong. Eventually, the letter came to look like our U but it continued to do the work of both U and V, as well as sometimes W, all the way up until the invention of the printing press. At that point, it was split into U and V and then eventually a “double U” was added as well, which strangely actually often looks more like a “double V”. The other letter that we have today that wasn’t in the original Latin alphabet is the letter J. Throughout most of history, the letter J was just a fancy version of the letter I, used whenever it came at the beginning of a word. But eventually, in many languages, it evolved as a unique sound and therefore the “fancy I” was eventually added to the alphabet as the letter “J”. Let’s now take a look at some of the letters that used to be in the alphabet but are no longer around. As I mentioned earlier, the Romans dropped a lot of Greek letters because they simply didn’t need them. These included theta and sai but also a letter called san that the Greeks ended up dropping as well. I should also point out that the Greeks added several new letters that never made their way into the Latin alphabet. These include phi, psi, and omega (which was based on the letter O) and also sampi, which the Greeks dropped as well. The only Greek-created letter that did make it into the Latin alphabet is the letter kai, which we call X. Finally, I want to point out two medieval letters that, once upon a time, were used to write English, but are no longer a part of our modern alphabet. Anyone who has studied a bit of Old English is likely familiar with these. They are thorn and wynn, and in both cases, their letter shape was adopted from runic letters as opposed to directly from Latin. Thorn was a “th” sound and the wynn was a “w” sound. But, like I say, these two letters were eventually dropped, although thorn still in Iceland today. So that was a look at how the alphabet has changed over the centuries. Like I say, if you would like to buy a copy of the chart as a poster, you can head over to my website UsefulCharts.com or simply follow the link on the screen now, or in the description. Thanks for watching.

Evolution of the Alphabet Earliest Forms to Modern Latin Script.es.srt

00:00:01,240 --> 00:00:08,250 Hoy les mostraré cómo ha evolucionado el alfabeto durante los últimos 4000 años, desde sus formas más antiguas hasta la escritura latina moderna, que es el alfabeto que se usa hoy en día para escribir inglés y muchos otros idiomas. Usaré mi gráfico “Evolución del alfabeto” actualizado recientemente, que está disponible como póster en mi sitio web UsefulCharts.com. Comenzaré brindándoles una descripción general de las diversas etapas por las que ha pasado el alfabeto y luego echaré un vistazo a varias de las letras individuales, una por una. Introducción Entonces, lo primero que debes saber es que no todos los sistemas de escritura son alfabetos. En un vídeo anterior, al que vincularé en la descripción, hablé de cinco tipos principales de sistemas de escritura. De estos cinco tipos, el primero en desarrollarse fue el logosilabario. Un buen ejemplo de logosilabario son los jeroglíficos del Antiguo Egipto. En la mayoría de los casos, un símbolo jeroglífico no representaba un solo sonido, como en un alfabeto. En cambio, representaba una palabra o sílaba completa. Pero en algún momento, hace aproximadamente 4000 años , alguien en Egipto tuvo la idea de utilizar los jeroglíficos de una manera nueva. Idearon un sistema mediante el cual había sólo un símbolo para cada sonido fonético. Al hacerlo, pudieron reducir el número total de símbolos necesarios para escribir de varios cientos a sólo 20 o 30. Así, por ejemplo, este tosco dibujo de una casa mostrada desde arriba, como un plano de planta, llegó a representar algo como el sonido “b” y este pez pasó a representar algo así como el sonido “d”. Así nació el alfabeto. El nombre dado a esta primera versión es “Proto-Sai-nee-it-ic”. Recibe su nombre de la península de Sai-nai, que conecta Egipto con lo que una vez fue la Tierra de Canaán. Fue aquí donde se encontraron las primeras inscripciones realizadas con esta escritura, aunque desde entonces se han encontrado ejemplos tanto en Egipto como en el sur de Levante. Debido a esto, existe cierto debate sobre si la invención del alfabeto tuvo lugar en Egipto o Canaán. Sin embargo, lo que sí sabemos es que fue en Canaán donde realmente se afianzó la idea de utilizar una forma de escritura alfabética, porque hacia el año 1000 a. C. y en los siglos siguientes, tenemos muchos ejemplos de una versión estilizada de la escritura se utiliza en todo el Levante, tanto por los fenicios como por los antiguos israelitas. Generalmente, esta versión del alfabeto se llama fenicio, aunque cuando se encuentra en sitios israelitas antiguos, se llama paleohebreo. Pero básicamente son lo mismo. Tenga en cuenta que he mostrado las letras hebreas cuadradas más familiares a continuación, como referencia y para que tengamos nombres que podamos usar para estos primeros símbolos, como alef, bet y gimel. Es interesante notar que las primeras porciones de la Biblia hebrea se habrían escrito en esta escritura antigua, no en las letras cuadradas que usan los judíos hoy en día. Estos se desarrollaron varios cientos de años después. Pero en este gráfico, nos preocupa la evolución de la escritura latina, por lo que en lugar de rastrear el desarrollo de estas primeras letras en escrituras posteriores del Medio Oriente, como el hebreo y el árabe, ahora vamos a centrar nuestra atención en los griegos. He etiquetado esta tercera línea como griego arcaico para distinguirla de las letras griegas clásicas más familiares que todavía se usan hoy en día. Sin embargo, he mostrado los modernos a continuación como referencia para que, una vez más, tengamos nombres que podamos usar para cada letra. También quiero señalar que nunca hubo un solo alfabeto griego arcaico. En realidad, hubo muchas versiones diferentes con ligeras variaciones que se utilizaron en todo el mundo de habla griega . Entonces, lo que ven aquí es una representación combinada. Lo importante que quiero señalar en esta etapa es que el valor sonoro de varias letras cambió significativamente. Antes de los griegos, el alfabeto era estrictamente un alfabeto consonántico, también conocido como abjad. Esto significa que no había símbolos que representaran las vocales. Pero los griegos cambiaron esto. Había varias letras fenicias para las que no tenían uso, como el alef y el él. Así que reutilizaron esos símbolos para sustituir los sonidos de las vocales. Entonces "alef" se convirtió en alfa, que es un sonido A, y "él" se convirtió en épsilon, que es un sonido E. Pero las formas de estas letras básicamente siguieron siendo las mismas. Así que tenga en cuenta que todo este gráfico se centra en la evolución de las formas de las letras, aunque esas letras a menudo se pronunciaban de manera diferente en diferentes momentos y lugares. También señalaré que de las dos primeras letras del alfabeto griego, alfa y beta, obtenemos la palabra alfabeto. Bien, entonces la siguiente etapa es cursiva antigua. Una vez más, no existía un único alfabeto cursivo antiguo. En cambio, había muchas versiones diferentes, de las cuales la más importante fue quizás el alfabeto etrusco. Pero lo que he mostrado aquí es una especie de amalgama de las diferentes escrituras en cursiva antigua . Lo más importante a señalar en la etapa de cursiva antigua es que se eliminaron varias letras . Esto se debe a que hubo algunos sonidos que los hablantes de griego emitieron y que los hablantes de latín no hicieron. Entonces, por ejemplo, la letra griega Theta no era necesaria para el latín antiguo, por lo que los antiguos latinos simplemente la eliminaron del alfabeto. Hablaré de algunos de los otros cambios más adelante, pero por ahora, tenga en cuenta que las formas reales de las letras no cambiaron mucho entre estas dos etapas. Y muchas de las formas son bastante reconocibles, incluso en estas formas arcaicas. Fue durante el período del Imperio Romano cuando el alfabeto latino alcanzó la forma que conocemos hoy, aunque en ese momento solo existían las letras mayúsculas. Es importante tener en cuenta que los antiguos romanos no distinguían entre mayúsculas y minúsculas. También es importante señalar que no tenían 26 letras, como las tenemos hoy. Sólo tenían 23. Faltaban J, U y W. Entonces, durante la vida de Julio César, su nombre se habría escrito así: IVLIVS Diré más sobre J y U en un momento. Pero la pregunta más importante que la mayoría de la gente tiene en este punto del gráfico es: ¿Por qué se voltearon algunas de las letras? Bueno, originalmente, muchas de las letras, como B o K, podían escribirse de cualquier manera. Esto se debía a que, originalmente, los griegos y los romanos escribían tanto de izquierda a derecha como de derecha a izquierda y la dirección de ciertas letras dependía de la dirección de la escritura. Pero con el tiempo, escribir de izquierda a derecha se convirtió en estándar, tal vez porque la mayoría de las personas son diestras y, por lo tanto, se producen menos manchas cuando se escribe de izquierda a derecha. Por supuesto, cuando se trata de alfabetos como el hebreo y el árabe, se escriben en dirección opuesta: de derecha a izquierda. Ahora, al mismo tiempo que se tallaban en piedra los conocidos capiteles cuadrados romanos, la escritura cotidiana, entre quienes sabían leer y escribir, se realizaba en una escritura ligeramente diferente , conocida como cursiva. La palabra cursiva proviene de la raíz latina que significa "correr" o hacer algo rápidamente. Entonces, originalmente, la cursiva romana se veía así: una especie de versión descuidada de las mayúsculas. Pero finalmente evolucionó hasta convertirse en lo que se conoció como Nueva Cursiva. Entonces, cuando cayó el Imperio Romano Occidental , los emperadores habrían estado escribiendo sus diversos decretos usando letras como estas. Puedes ver que muchas de ellas se parecen bastante a las letras minúsculas que usamos hoy en día. Por supuesto, cuando el Imperio Occidental cayó en 476, gran parte de Europa experimentó la llamada “edad oscura”, durante la cual se escribía mucho menos. Sin embargo, uno de los lugares donde se continuó escribiendo fue en los monasterios cristianos de Irlanda. Allí se desarrolló un guión conocido como Insular, que también acabó siendo adoptado por los anglosajones en la isla de Gran Bretaña. Por lo tanto, este estilo de escritura a veces también se denomina inglés antiguo. Un poco más tarde, en el continente, se desarrolló un estilo de letra ligeramente diferente llamado carolingio. Esta versión del alfabeto surgió durante el reinado de Carlomagno y, en el año 1000, se había convertido en estándar en la mayor parte de Europa. Pero recuerde que la imprenta aún no se había inventado, por lo que todos los libros se escribieron a mano, lo que obviamente llevó mucho tiempo. Entonces, a medida que creció la alfabetización y aumentó la demanda de libros , los escribas eventualmente desarrollaron un guión que podían escribir más rápidamente. Este estilo se conocía como letra negra o gótico y fue el estilo dominante hasta el momento en que Gutenberg desarrolló su famosa imprenta en el siglo XV. En ese momento, las formas de las letras rápidamente comenzaron a parecerse a las letras minúsculas que vemos hoy en las fuentes serif y se combinaron con las antiguas capitales romanas, que se usaban al comienzo de las oraciones, para aumentar la legibilidad. Entonces, ahora que hemos hecho esa descripción general, regresemos y hablemos de algunas de las letras individuales. En inglés, las tres primeras letras del alfabeto son ABC. Pero en los alfabetos hebreo y griego, que son más antiguos, las tres primeras letras equivalen a ABG, y la tercera letra en ambos casos es un sonido "G" . Lo que pasó es esto. En algún momento durante el período de la República Romana, la tercera letra del alfabeto comenzó a desempeñar una doble función y se usó tanto para el sonido "g" como para el sonido "k". Esto llevó a los romanos a realizar un cambio importante en el alfabeto. Mantuvieron la tercera letra donde estaba pero la dedicaron al sonido “k” y crearon una nueva letra, que se parecía mucho, y la colocaron como la séptima letra. Esta nueva letra, que era básicamente una “C” con una línea extra, se convirtió en “G” y estuvo dedicada al sonido “g”. Pero había un problema. En ese momento, el orden del alfabeto se había convertido en estándar y cada letra estaba asociada con un número. Entonces, cuando los romanos colocaron la letra “G” en el lugar número 7, tuvieron que mover la letra que anteriormente había estado en el lugar número 7. Esa letra era la letra Z (también conocida como Zed). Los romanos no usaban mucho esa letra así que simplemente la movieron hasta el final. Es por eso que el alfabeto actual termina con la letra Z. Una de las letras más importantes del alfabeto, en cuanto a su evolución, es la sexta letra, que hoy es nuestra letra F. Eso es porque hoy en día hay 5 letras en nuestro alfabeto. que todos tienen su origen en esta letra. Originalmente, se representaba como un bastón o un bastón y probablemente se pronunciaba algo así como “W”. En hebreo se le conoce como “vav”. Pero cuando los griegos adoptaron el alfabeto de los fenicios, dividieron esta letra en dos. Llamaron a la letra original "digamma" porque, para ellos, se parecía a gamma pero tenía una línea adicional. Por tanto, se trataba de una doble gamma o “digamma”. Con el tiempo se eliminó del alfabeto griego, pero permaneció en el alfabeto latino y se convirtió en nuestra letra F. Pero los griegos también agregaron una versión ligeramente diferente de digamma al final de su alfabeto y la llamaron "upsilon". Recordemos que los griegos añadían vocales al alfabeto y esta letra era una de sus vocales, algo parecido a lo que llamamos vocal U. Sin embargo, en la versión latina del alfabeto, esta letra se dividía en V e Y y la letra V Terminó interpretando varios papeles a la vez. A veces era una vocal, como en Julius (IVLIVS) pero a veces era una consonante como en la palabra VALENS, que significa fuerte. Con el tiempo, la letra llegó a parecerse a nuestra U, pero continuó haciendo el trabajo de la U y la V, y a veces de la W, hasta la invención de la imprenta. En ese momento, se dividió en U y V y finalmente también se agregó una “doble U” , que curiosamente a menudo se parece más a una “doble V”. La otra letra que tenemos hoy que no estaba en el alfabeto latino original es la letra J. A lo largo de la mayor parte de la historia, la letra J fue solo una versión elegante de la letra I, utilizada siempre que aparecía al principio de una palabra. Pero finalmente, en muchos idiomas, evolucionó como un sonido único y, por lo tanto, la "I elegante" finalmente se agregó al alfabeto como la letra "J". Echemos ahora un vistazo a algunas de las letras que solían estar en el alfabeto pero que ya no existen. Como mencioné anteriormente, los romanos eliminaron muchas letras griegas porque simplemente no las necesitaban. Estos incluían theta y sai, pero también una letra llamada san que los griegos terminaron abandonando también. También debo señalar que los griegos agregaron varias letras nuevas que nunca llegaron al alfabeto latino. Estos incluyen phi, psi y omega (que se basaba en la letra O) y también sampi, que los griegos también abandonaron. La única letra creada en griego que llegó al alfabeto latino es la letra kai, a la que llamamos X. Finalmente, quiero señalar dos letras medievales que, una vez, se usaron para escribir en inglés, pero que ya no existen. ya no forma parte de nuestro alfabeto moderno. Cualquiera que haya estudiado un poco de inglés antiguo probablemente esté familiarizado con estos. Son thorn y wynn, y en ambos casos, la forma de sus letras se adoptó de letras rúnicas en lugar de directamente del latín. Thorn era un sonido "th" y wynn era un sonido "w". Pero, como digo, estas dos letras finalmente se eliminaron, aunque hoy en día todavía hay una espina en Islandia. Ésa fue una mirada a cómo ha cambiado el alfabeto a lo largo de los siglos. Como digo, si desea comprar una copia del gráfico como póster, puede dirigirse a mi sitio web UsefulCharts.com o simplemente seguir el enlace que aparece en la pantalla ahora o en la descripción. Gracias por ver.

Exposing Scientific Dogmas - Banned TED Talk - Rupert Sheldrake.en.srt

00:00:00,000 --> 00:00:03,000 foreign [Music] [Music] delusion is the belief that science already understands the nature of reality in principle leaving any of the details to be filled in this is a very widespread belief in our society it's the kind of belief system of people who say I don't believe in God I believe in science it's a belief system which has now been spread to the entire world but there's a conflict in the heart of science between science as a method of inquiry based on reason evidence hypothesis and Collective investigation and science as a belief system or a world view and unfortunately the world view aspect of science has come to inhibit and constrict the free inquiry which is the very lifeblood of the scientific endeavor since the late 19th century science has been conducted under the aspect of a belief system or worldview which is essentially that of materialism philosophical materialism and these Sciences are now wholly owned subsidiaries of the materialist world view I think that as we break out of it the Sciences will be regenerated what I do in my book The Science solution which is called science set free in the United States is take the ten dogmas or assumptions of Science and turn them into questions seeing how well they turn how well they stand up if you look at them scientifically none of them stand out very well what I'm going to do is first run through what these 10 dogmas are and then I'll only have time to discuss one or two of them in a bit more detail but essentially the 10 dogmas which are the default world view of most educated people all over the world are first that Nature's mechanical or machine like the universe is like a machine animals and plants are like machines we're like machines in fact we are machines we are lumbering robots in Richard Dawkins Vivid phrase with brains that are genetically programmed computers second matter is unconscious the whole universe is made up of unconscious matter um there's no consciousness in stars in galaxies in planets in animals in plants and there ought not to be any in us either if this theory is true so a lot of the philosophy of Mind Over the last hundred years is being trying to prove that we're not really conscious at all um so the matters unconscious then the laws of nature are fixed and this is the Dogma three the laws of nature are the same now as they were at the time of the big bang and they'll be the same forever not just the laws but the constants of nature are fixed which is why they are called constants dog before the total amount of matter and energy is always the same um it never changes in total quantity except at the moment of the big bang when it all sprang into existence from nowhere in a single instant the fifth Dogma is that Nature's purposeless there are no purposes in all nature and The evolutionary purpose The evolutionary process has no purpose or Direction Dogma six the biological heredity is material everything you inherit is in your genes or in epigenetic modifications of the genes or in cytoplasmic inheritance it's material Dogma 7 memories are stored inside your brain as material traces somehow everything you remember is in your brain in modified nerve endings phosphorylated proteins no one knows how it works but nevertheless almost everyone in the scientific World believes it must be in the brain Dogma 8 your mind is inside your head all your Consciousness is the activity of your brain and nothing more Dogma 9 which follows from Dogma 8 psychic phenomena like telepathy are impossible your thoughts and intentions can not have any effect at a distance because your mind's inside your head therefore all the apparent evidence for telepathy and other psychic phenomena is illusory people believe these things happen but it's just because they don't know enough about statistics or they're just they're deceived by coincidences or it's wishful thinking and Dogma 10 mechanistic medicine is the only kind that really works that's why governments only fund Research into mechanistic medicine and ignore complementary and alternative therapies those can't possibly really work because they're not mechanistic they may appear to work because people would have got better anyway or because of the placebo effect but the only kind that really works is mechanistic medicine well this is the default world view which is held by almost all educated people all over the world it's the basis of the educational system uh the National Health Service the medical research Council governments uh and uh it's just the default worldview of educated people but I think every one of these dogmas is very very questionable and when you look at it it turns they they fall apart I'm going to take first the idea that the laws of nature are fixed this is a hangover from an older world view before the 1960s when the Big Bang Theory came in people thought that the whole universe was eternal governed by Eternal mathematical laws when the Big Bang came in then that assumption continued even though the Big Bang revealed a universe that's radically evolutionary about 14 billion years old growing and developing and evolving for 14 billion years growing and Cooling and more structures and patterns appear within it but the idea is all the laws of nature were completely fixed at the moment of the Big Bang like a cosmic Napoleonic Code as my friend Terence McKenna used to say modern Science is based on the principle give us one free miracle and we'll explain the rest and the one free Miracle is the appearance of all the matter and energy in the universe and all the laws that govern it from nothing in a single instant well in an evolutionary Universe why shouldn't the laws themselves evolve after all human laws do and the idea of laws of nature is based on a metaphor with human laws it's a very anthropocentric metaphor only humans have laws in fact only civilized societies have laws as C.S Lewis once said to say that a stone Falls to Earth because it's obeying a law makes it a man and even a citizen it's a metaphor that we got so used to we forget it's a metaphor in an evolving Universe I think a much better idea is the idea of habits I think the habits of nature evolve the regularities of nature are essentially habitual this was an idea of put forward at the beginning of the 20th century by the American philosopher C.S purse and it's an idea which various other philosophers have entertained and it's one which I myself have developed into a scientific hypothesis the hypothesis of morphic resonance which is the basis of these evolving habits according to this hypothesis everything in nature has a kind of collective memory resonance occurs on the basis of similarity as a young giraffe embryo grows in his mother's womb it Tunes in to the amorphic Resonance of previous giraffes it draws on that Collective memory it grows like a giraffe and it behaves like a giraffe because it's drawing on this Collective memory it has to have the right genes to make the right proteins but genes in my view are grossly overrated they only account for the proteins that the organism can make not the shape or the form or the behavior uh every species has a kind of collective memory even crystals do this theory predicts that if you make a new kind of crystal for the first time uh the very first time you make it it won't have an existing habit but once it crystallizes then the next time you make it there'll be an influence from the first crystals to the second ones all over the world by morphic resonance it'll crystallize a bit easier the third time there'll be an influence from the first and second crystals there is in fact good evidence that new compounds get easier to crystallize all around the world just as this Theory would predict it also predicts that if you train animals to learn a new trick for example rats learn a new trick in London then all around the world Rats of the same breed should learn the same trick quicker just because the rats have landed here and surprisingly there's already evidence that this actually happens anyway that's my own hypothesis in a nutshell of morphic resonance everything depends on evolving habits not on fixed laws but I want to spend a few moments on the constants of nature too because these are again use assumed to be constant things like the gravitational constant the speed of light are called the fundamental constants are they really constant well when I got interested in this question I tried to find out um I they're given in physics handbooks handbooks of physics list the existing fundamental constants to tell you their value but I wanted to see if they'd change so I got the old volumes of physical handbooks I went to the patient office Library here in London and they're the only place I could find that kept the old volumes normally people throw them away when the new values come out they throw away the old ones when I did this I found that the speed of light dropped between 1928 and 1945 by about 20 kilometers per second it's a huge drop because they're given with errors of any fractions of a decimal points of error and yet all over the world it dropped and they were all getting values very similar to each other with tiny errors then in 1945 it went up at 48 it went up again and um then people started getting very similar values again I was very intrigued by this and I couldn't make sense of it so I went to see the head of Metrology at the national physical laboratory in Teddington Metrology is the science in which people measure constants and I asked him about this I said what do you make of this drop in the speed of light between 1928 and 1945 and he said oh dear he said you've uncovered uh the most embarrassing episode in the history of our science so I said well could the speed of light have actually dropped and that would have amazing implications if so he said no no of course it couldn't have actually dropped it's a constant so oh well then how do you explain the fact everyone was finding it going much slower during that period is it because they were fudging their results to get what they thought other people should be getting and the whole thing was just produced by in the minds of physicists um we don't like to use the word fudge I said well what do you prefer he said well we prefer to call it intellectual phase locking huh so I said well if it was going on then how can we say sure it's not going on today and that the present values are produced by intellectual phase locking and he said oh we know that's not the case I said how do we know he said well he said we've solved the problem and I said well how he said well we fixed the speed of light by definition in 1972. so I said but it might still change you said yes but we'd never know it because we've defined the meter in terms of the speed of light so the units had changed with it so he looked very pleased about that they'd fix that problem he but I said well then what about Big G the gravitational constant known in the Traders big jig is written with a capital G Newton's Universal gravitational constant that's varied by more than 1.3 percent in recent years and it seems to vary from place to place and from time to time and he said oh well those are just arrows and unfortunately there are quite big errors with big G so I said well what if it's really changing I mean Perhaps it is really changing and then I looked at how they do it what happens is they measure it in different labs they get different values on different days and then they average them and then other labs around the world do the same and they come out usually with a rather different average and then the international committee on Metrology meets every 10 years or so and average the ones from labs around the world to come up with the value of Big G but what if G were actually fluctuating what if it changed there's already evidence actually that it changes throughout the day and throughout the year what if the Earth as it moves through the galactic environment went through patches of dark matter or other environmental factors that could alter it maybe they all change together what if these errors are going up together and down together for more than 10 years I've been trying to persuade metrologists to look at the raw data in fact I'm now trying to persuade them to put it online on the internet with the dates and the actual measurements and see if they're correlated to see if they're all up at one time all down it's another if so they might be fluctuating together and that would tell us something very very interesting but no one has done this they haven't done it because G is a constant there's no point looking for changes you see here's a very simple example of where a dogmatic assumption actually inhibits inquiry I myself think that the constants may vary quite considerably well within narrow limits but they may all be varying and I think the day will come when scientific journals like nature have a weekly report on the constants like stock market reports and newspapers you know this week Big G was slightly up the speed of the charge on the electron was down the speed of light held steady and so on um that's one area just one of one area where I think thinking less dogmatically could open things up one of the biggest areas is the nature of the mind this is the most unsolved problem that sounds simply can't deal with the fact we're conscious and it can't deal with the fact that our thoughts don't seem to be inside our brains um our our experiences don't all seem to be inside our brain your image with me now doesn't seem to be inside your brain yet the official viewers there's a little Rupert somewhere inside your head and everything else in this room is inside your head your experience is inside your brain I'm suggesting actually that Vision involves an outward projection of images what you're seeing is in your mind but not inside your head our minds are extended beyond our brains in the simplest Act of perception I think that we project out the images we're seeing and these images uh touch what we're looking at if I look at you from behind you don't know I'm there could I affect you could you feel my gaze there's a great deal of evidence that people can the sense of being stared at is an extremely common experience and recent experimental research suggests is real animals seem to have it too I think it probably evolved in the context of predator-prey relationships prey animals that could feel the Gaze of a predator would survive better than those that couldn't this would lead to a whole new way of thinking about ecological relationships between predators and prey also about the extent of our minds if we look at distant Stars I think our minds reach out in a sense to touch those stars and literally extend out over astronomical different distances they're not just inside our heads now it may seem astonishing that this is a topic of debate in the 21st century we know so little about our own minds that where our images are is a hot topic of debate within Consciousness studies right now I don't have time to deal with any more of these dogmas but every single one of them is questionable if one questions it new forms of research new possibilities open up and I think as we question these uh dogmas that have held back science so long science will undergo a reflowering a Renaissance I'm a total believer in the importance of science I've spent my whole life as a research scientist my whole career but I think by moving beyond these dogmas it can be regenerated once again it can become interesting and I hope life affirming thank you [Music] [Music] thank you [Music] foreign

Faster LLM Function Calling — Dynamic Routes.en.srt

00:00:00,040 --> 00:00:01,680 today we're going to take a look at Dynamic routes in the semantic router library now Dynamic routes expand what we can do with this Library by quite a lot unlike a static route a dynamic route is able to dynamically generate the parameters based on a particular input that can then be taken into whatever you want to do with those parameters so the main use case here is function calling now the good thing with Dynamic routes is that they can generate this output but they're still very fast just like our static routes so they are fundamentally the same object and I think what would be best is to just take a look at how they differ which is not by a huge amount okay so we're going to start in the docks of the semantic router Library I'm going to go over to Dynamic routes and I'm just going to open that notebook in collab it's now on version 0.050 this is actually no longer necessary so I need to remove that so I'm going to insall the library first then I'm going to come down to here and I'm going to initialize a static route now these are just basic static routes and the reason we're loading those first is because we want to see what the difference is between these and a dynamic route so yes we initialize those and then we're going to initialize our route layer now the initialization of a route layer whether you have dynamic or static routes or both is exactly the same it doesn't change and again we can use go here we can use open AI there's also now a new Fast embed encoder as well if you want to run the embedding part locally I'm going to use open AI because we will also want to use the open AI llm as well so API key enter this and there we go okay we do also support that go here llm as well and soon enough you will also have local llms but for now I'm just going to use open AI it's the it's the easiest okay so we can test that it's working and this is purely static routs let's see how we might create a dynamic route so here is how we would set up our Dynamic route you don't need to do it like this directly you can actually soorry this is the actual definition of our Dynamic route what I'm doing before here is creating this the function schema that is required for our Dynamic route so the function schema I can just show you what that looks like maybe quickly so if I run this it looks like this this is our function schema now what I'm doing here with the get schema function here is I am taking an existing function and I'm formatting it in a particular way so we're using the Sphinx do string format here we're adding a lot of description as to how exactly this function should actually be used so finds the current time and a specific time zone okay that's like the description okay what does this function actually do we need this for our Dynamic gr to understand you know what this does and how it should be used then we specify okay we have our time zone the type of our time zone is a string and the description for it is this okay so the time zone to find the current timing it should be a valid time zone from the I time zone database and then we give some examples and then we specify do not put the place name like Rome or New York you must provide this particular IA format so we do that that is then going to okay we provide this format and it's going to give us the time in that particular place now we run that function get time that we just created here we put that through our get schema function here we get our function schema output and then this is what defines the difference between a static route and a dynamic route we simply pass in this function schema to our to our route definition so if I remove that this is now a static route if I add that back in it's a dynamic route okay and that's all there is to it so we have our new Dynamic route I'm going to add it to our route layer and then I'm going to ask a Time related question okay and that should trigger the time or the get time Dynamic route and it should hopefully get the right inputs for that route okay and we see that it does so we have function call and we have these inputs for our function so then I can connect this up to the function that we created so say out equals this and I want to say get time and it's out and it's the function call and then and I see that's the this okay let's see what we get okay six 16 and basically you can expect this to work with any function C that you'd expect an LM to normally be able to handle because we're using an LM here so what we're really doing is we're setting up that kind of like agentic workflow where an agent agent will decide what to do and then generate the input for whatever it decides to do we're taking away the decision part on you know which route to take or which tool to use and we're using semantics to make that decision but we still rely on the llm to generate the function call itself which you know we've seen it it does and it does pretty quickly now that's it for this video I hope this has been useful and interesting so thank you very much for watching and I will see you again in the next one bye

Function Calling in Ollama vs OpenAI.en.srt

00:00:01,120 --> 00:00:03,240 function calling this has to be the worst name for a feature every company I've ever worked for had marketing folks who had no idea what the feature was and called that feature something that sounded cool but has nothing to do with the actual feature this is sort of related but it's not what the feature is so if you know what the feature is pretend you don't and think of what function calling should mean I would think that function calling in a model means that the model calls functions and that would be a great feature for a model to have but the model has no ability to call functions when you use function calling function calling is all about controlling the format of the output from the model when you get the response in a format you expect then you can reliably call a function but you are calling the function the model is not or even if we expand it out to the company that created the feature open AI does not call the function your program that calls the open a API calls the function don't believe me let's go to the open aai docs and go to function calling scroll down to this four-step process step three you parse the string output of the model into Json then you pull out the values then you call the function I am great with that it's an awesome feature it would just be better if it was the name was accurate so okay so with that settled let's look at how open AI API achieves function calling one of the important steps is to inform open aai about your functions what the function actually does isn't relevant this is just how you let the model know about the schema the output should stick to the rest of this example is using the chat API to ask the model a question and then the chat completion message shows us the output string that we format to Json now let's move on and look at how to achieve this in ama the feature you'll find in the docs is referred to as format Json which is a bit more descriptive about what is really going on there are two requirements to get this working and one bonus one that makes it even better you can do it in the API or even in the CLI if you're scripting something in bash let's use Python for this one and I'm not going to use the SDK just to keep things more translatable to other languages we can start with importing requests now we can define a payload that we're going to send to the chat endpoint this includes a model and an array of messages we don't need to include a system prompt since there's already one in the model in ama so roll user and content uh what is the capital of Germany now set response to a post request to http localhost Port 11434 API chat and setting our payload to the Json now print out the Json from the response to get a streaming response from python we need to iterate through the response so for message in response. iter lines then parse the Json and print message. content let's add and set to nothing to put everything on one line unless the response includes a new line Python fc. piy and we get something saying that the capital of Germany is Berlin awesome now let's make this a touch more Dynamic by taking the country as a command line argument I'll import CIS and then set country to cy. arv1 then change the content in the payload to be an FST string and include country in curly braces python fc. France gets us Paris now let's say we want to find the capital of that country and then calculate the distance between Bainbridge Island where I live and that City so for that we can use the havene package which takes the decimal latitude and longitude of two places and calculates the distance between them so let's change our question to what is a decimal latitude and de small longitude of the capital of an in then curly braces country and run python fc. piy Portugal and we get some coordinates but the current format of the response changes as we use it plus having to parse through the string looking for coordinates well that's going to get annoying the first thing we can do is ask the model to respond as Json let's add it as a new system prompt we can just add this to the top of our messages roll is system system and content is you are a helpful AI assistant the user will enter a country name and the assistant will return the decimal latitude and decimal longitude of the capital of the country output in Json and we can change the user content to just country so this is a good start but notice that we have an explanation of the Json format and sometimes the key names are different so add format Json to the payload and things are a lot better but if you try it enough you may still see that key names change so we need to provide a schema to the model this is the purpose of the function Block in the open aai API for the schema I'm giving a key then type and description since I need the city and coordinates I specify one for each and I'm using the words lat and Lawn to show that my schema is being respected if you run the program a few times you'll notice that it's not the most precise way of getting the latitude and longitude but it's a demo now if the model sometimes responded with something that wasn't in the schema I would do a few shot prompt let me show that just so you can see an example there's a user and I also give the assistant response that I specify for a Json response since we need to get content out of it and we don't do anything until it's complete we should disable streaming then we can set City info to the Json string in theage message content and now we can call havene with my latitude and longitude and the coordinates of the capital city and get a distance now if you run this a few times you may notice that the distance isn't always consistent asking a model for latitude and longitude isn't a great use of the system we can set the temperature to zero to try to get it to be more consistent but it may still be different from what you get with a Google Search and that depends on where exactly both systems put the dot that says this is the spot that represents the capital of whichever country hopefully you now see how you can use format Json to get a consistent output from the model because that's all the terribly named feature of function calling does it gives you the consistent output from the model so that you can call a function with the data which is a very cool thing to be able to do function calling using the new open aai compatible API isn't available yet inama at the time of this recording so you need to use the native olama API for this now I don't think anyone is going to want to do it the open AI way because it's just a lot more complicated and doesn't offer any benefit but it has open AI in the name so maybe that's good enough for some to justify the suffering through the pain what do you think is function calling I mean format Json an important feature for you are you using it today let me let me know down in the comments below and if there's another feature you'd like to see let me know about that in the comments when I started this latest focus on the channel about a month ago I had a simple list of about 50 ideas for future videos but your comments over the last few weeks have upped that to well over 150 keep them coming because there are so many good ones that I never thought of thanks so much for watching goodbye yeah

Genealogy of Jesus.en-US.srt

00:00:00,080 --> 00:00:05,870 Today is Christmas and therefore I thought it would be a good day to show you the family tree of Jesus. In addition to looking at the members of his immediate family, I'll also be talking about his ancestry, based on the genealogies given in Matthew and Luke. Please note that this video is the last in my series on biblical genealogy so if you haven't yet watched the previous episodes and would like to do so, you can find the links to those in the description. Intro Before I begin, I want to let you know two things. First of all, for this particular video, I feel that it's important to point out that I myself am not a Christian so please understand that this video is coming strictly from an academic perspective/ The second thing I want to let you know is that, although I do not believe that Jesus was the Son of God, I do believe that Jesus was a historical person . This is actually the view of most professional historians. Although there are some who argue that Jesus never actually existed, this is currently a minority position and one that I myself do not hold to. That said, I should point out that there is very little information available about Jesus and his family outside of the New Testament and other early Christian sources. And even within those sources, the information is often unclear. This has led different branches of Christianity to develop different traditions about the family of Jesus and this means that there is no one, single “correct” family tree. So what I’m going to show you today is kind of an amalgamation of the various traditions. This means that it may or may not be the same as what you personally are used to seeing. That’s okay. I’m not saying that my tree is correct. I’m just going to use this one configuration in order to discuss some of the other possible configurations. So let’s begin. The one thing that all Christians agree on is that Jesus's parents were named Joseph and Mary. Now, obviously, according to Christians, Joseph was not the biological father of Jesus because, well, the main idea of Christianity is that Jesus was the Son of God, miraculously conceived in the womb of the Virgin Mary. But legally-speaking, Jesus would have been considered the son of Joseph. We’ll come back to Joseph a little later when we discuss the ancestries given in Matthew and Luke. In addition to his parents, the New Testament also mentions siblings. In Matthew chapter 13 verses 55 and 56, it says, “Isn’t this the carpenter’s son? Isn’t his mother’s name Mary, and aren’t his brothers James, Joseph, Simon and Judas? Aren’t all his sisters with us? Where then did this man get all these things?” So, first of all, this is where we learn that Joseph was a carpenter, but this is also where we learn that Jesus had both brothers and sisters. Now, the sisters are not named but the brothers are. And it would appear that there were four of them: James, Joseph, Simon, and Judas. And this where different branches of Christianity start to disagree. According to some Christians, these four individuals were in fact the literal brothers of Jesus – i.e. children born to Mary sometime after the birth of Jesus. Remember, Mary was a virgin when Jesus was born so these would have to be younger brothers. They would also technically be half-brothers, being that Jesus was the Son of God and they were not. However, there are a few other possibilities. Roman Catholics, Eastern Orthodox Christians, and some Protestants believe that Mary remained a virgin for the rest of her life. Therefore, these so-called brothers must either be sons of Joseph from a previous marriage (which would make them older brothers) or they were actually Jesus’s cousins. The argument for them being cousins is based on the fact that Jews at the time did not have separate words for brother versus cousin. Any male relative of a similar age was simply your brother. Sometimes, like today, even a non-relative with whom you were really close, was called your brother. For the sake of this chart, I’m going to go with the cousin theory. And I’m going to assume that they were cousins from Mary’s side of the family, not Joseph’s. This is because, in the gospel accounts, Joseph seems to disappear from the story by the time Jesus reaches adulthood. Yet Jesus remains close to his mother and several other women who may have been his maternal aunts. Now, speaking of women that Jesus was close to, let’s take a moment to talk about the Mary’s. And, yes, notice that I just said Mary’s (plural); not Mary (singular). I’ve already mentioned Mary, the Mother of Jesus. But that Mary is not the only Mary mentioned in the New Testament. In fact, there are at least three Mary’s and perhaps as many as six. So let’s take a moment to sort them out. The best place to start is John chapter 19 verse 25. There we read: “Near the cross of Jesus stood his mother, his mother’s sister (Mary the wife of Clopas), and Mary Magdalene.” So from this verse, it’s clear that there were at least three separate people named Mary. Although the verse doesn’t mention it, we know that the mother of Jesus was named Mary. Then, we get two more: Mary, the wife of Clopas (who, according to the grammar of the sentence, seems to be Jesus’s aunt) and someone called Mary Magdalene. So: three Mary’s. But things get a bit confusing when we look at the same part of the story in the other gospel accounts. Matthew also mentions three women at the crucifixion. In chapter 27 verses 55 and 56 of that book, we read: “Many women were there, watching from a distance... Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee’s sons.” So, here, there is no mention of Jesus’s mother. But we do get Mary Magdalene again, as well as someone who is referred to as Mary, the mother of James and Joseph. According to many scholars, the assumption is that this Mary is the same Mary as Mary, the wife of Clopas. So, if this is true, it is confirmation that Jesus did indeed have two cousins named James and Joseph. Finally, we get a third person who is simply referred to as the mother of Zebedee’s sons. Now we know from other parts of the New Testament that the sons of Zebedee were James and John, two of the original twelve disciples. Okay, let’s now look at the Gospel of Mark. In that version of the story, in Mark 15 verse 40, we read: “Some women were watching from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and of Joseph, and Salome.” So here, it seems that we have the same three women mentioned by Matthew. But we get a few more pieces of information. First, we learn that James, the cousin of Jesus, had a nickname: He was called “the Younger”. This was probably to distinguish him from James the Son of Zebedee, who was called James the Elder. In later tradition, the terms James the Less and James the Great were used but keep in mind that these terms do not refer to importance. From Mark, we also learn that the mother of the two sons of Zebedee was named Salome. And according to tradition, her full name was actually Mary Salome, so this gives us four different Mary’s in total. Now, there’s one more gospel, the Gospel of Luke, but unfortunately Luke does not name the women at the cross. However, he does include a story not given in the other gospels, about two women named Mary and Martha, who lived in a town called Bethany. So this is possible a fifth Mary. However, according to tradition, Mary of Bethany was the same person as Mary Magdalene. So that once again leaves us with four. Let’s now return to the tree. We can now fill in the name of Mary’s sister and her husband. I’ll also add Mary Salome, off to the side, as well as her husband Zebedee and her two sons James and John. I’ll also add Mary Magdalene and her sister Martha. From other verses in the Gospels, we know that Mary and Martha has a brother named Lazarus, whom Jesus raised from the dead. So I’ll add him as well. Okay, let’s now focus a bit more on Jesus’s cousins. To do this, let’s talk about the 12 disciples, later known as the 12 apostles. Simon Peter is always mentioned first, along with his brother Andrew. This is because Peter ended up becoming the leader of the Jesus movement after Jesus’s death. In fact, Catholics consider him to have been the first pope. After Peter and Andrew, come James and John, the sons of Zebedee. As I’ve already mentioned, this James came to be known as James the Great. We then get Philip, Bartholomew (also known as Nathanael), Thomas, and Matthew. Finally, we get another James (mentioned as being the Son of Alphaeus, in order to distinguish him from James the Son of Zebedee); then Thaddaeus (who was also called Judas); Simon (nicknamed the Zealot); and last of all, Judas Iscariot – he comes last because he’s the one who betrayed Jesus. He’s the only one of the twelve who didn’t became an apostle. He was later replaced by a man named Matthias. Now, here’s the interesting thing. The last three names before Judas Iscariot match three of the names of Jesus’s cousins. And, according to some scholars, the name Alpheus is an alternate version of the name Clopas. So, according to several branches of Christianity, these three disciples were in fact the cousins of Jesus. What happened to Joseph, we do not know. But the fact that these three are always listed last in the lists of the disciples (other than Judas Iscariot, of course), I think is further evidence that they were in fact the cousins of Jesus. It’s likely that the early Christians were being careful not give them any special treatment. So, let me tell you a bit more about them. Not only was James the Less one of the 12 apostles, he was also one of the main leaders of the early church. In fact, some branches of Christianity call him the First Bishop of Jerusalem. He is also thought to have written one of the books in the New Testament – the one called James. Simon is notable in that he is thought to have taken over the leadership of the Jerusalem church after the death of James and is thus considered by some to have been the second bishop there. Finally, Judas is traditionally thought to be the author of the New Testament Book of Jude. While we’re at it, let’s talk about the sons of Zebedee as well. According to legend, James the Great travelled to Spain, and then appeared there centuries later to help fight against the Muslim invaders. For these reasons, he is considered to be the patron saint of that country. His brother John, however, is perhaps more well known. He is thought by many to be the author of the Gospel of John, who is also known as “the disciple whom Jesus loved” as well as the three letters named 1st, 2nd, and 3rd John, and the Book of Revelation. Now, remember, I’m just presenting one view among many and one that is based entirely on tradition, not on historical evidence. There are other scholars who, for example, would say that John of Patmos (who wrote Revelation) was probably a totally different John than this John and others who think that there were possible three of four different people named James, not two. So, let me say it again: there is no one quote-one-quote “correct” way to look at all of this. Alright, we’re not done yet. According to many branches of Christianity, we actually know the names of Mary’s father and mother as well – who would also be the parents of Mary of Clopas, and the grandparents of not only Jesus, but of at least three of the 12 apostles. According to tradition, they are named Joachim and Anne. In the Quran, Joachim is called Imran and although Anne is not named, the Semitic version of her name would be Hannah. Now, in the Middle Ages, a tradition developed that considered Mary Salome to be the daughter of Anne as well. In some versions, the three Mary’s had three different fathers but in other versions, they were all the daughters of Joachim and Anne. I’m going to leave a question mark here because to me, it seems that the earliest traditions considered these four to be the cousins of Jesus, but not these two. Okay, we can actually go one step further in this family. According to tradition, Anne was the daughter of a priest named Matthan and the sister of a woman named Sobe, who, in turn, was the mother of Elizabeth. Anne and Sobe do not appear in the New Testament but Elizabeth and her husband Zechariah do. According to the Gospel of Luke, Elizabeth was a close relative of Mary (the mother of Jesus) and the two women were pregnant at the same time. Mary, of course, had Jesus; and Elizabeth had John the Baptist. And this John was definitely a different John from this one. According to Christianity, John the Baptist was sort of a fore-runner for Jesus and prepared the way for him. But, according to the New Testament, he was killed by Herod Antipas prior to the death of Jesus. As the story goes, his head was delivered to Antipas on a plate at the bequest of his wife and niece, Herodias. At this point, let’s return to Joseph, the father of Jesus. The problem here is that the New Testament gives us two conflicting genealogies for Joseph. In Matthew, Joseph is said to be the son of Jacob, who in turn was the son of Matthan. However, in Luke, Joseph is said to be the son of Heli, the son of Matthat. Now interestingly, in both cases, the name of Joseph’s grandfather is similar. It also happens to be the same name that is traditionally given to Mary’s grandfather. So one possibility is that Joseph and Mary were cousins – a practice that was certainly not unheard of at the time. But let’s look at the genealogies in Matthew and Luke in more detail. On this chart, I have three columns. The left column is the genealogy given in the Gospel of Matthew, which traces a direct line from Abraham to Jesus. The middle column is the genealogy given in the Gospel of Luke, which traces a direct line all the way from Adam to Jesus. Finally, the right column is a genealogy based on the Hebrew Bible (known to Christians as the Old Testament). Obviously, this one doesn’t include Jesus but it does cover everything from Adam to a man named Zerubabel. So, let’s start at the top. From Adam to Abraham, we can only compare Luke and the Hebrew Bible. And what we find is that the genealogy is exactly the same, with one exception. Curiously, Luke includes an extra generation. A man named Cainan is placed between Arphaxad and Shelah. Once we get to Abraham, we can compare all three genealogies. And, up until King David, all three are exactly the same, except, once again, Luke adds an extra generation. In place of Ram, we get two names: Arni and Admin. But, when we get to King David, this is where the accounts in Matthew and Luke start to diverge. Matthew continues with Solomon and his list pretty much matches up with the royal line of Judah as described in the Hebrew Bible. The only difference is that he leaves out four names: Ahaziah, Joash, Amaziah, and Jehoiakim. One possible reasons for this is that these four kings were said to have been particularly evil. In contrast, Luke continues his list with an obscure son of David known as Nathan. He then goes on to list a bunch of names that do not match with any known genealogy in the Bible or anywhere else. But then curiously, something strange occurs. Two names on his list suddenly match up with two of the names found on both Matthew’s list and the list from the Hebrew Bible: Shealtiel and Zerubabel. Now, it’s possible that this could be just a coincidence and that Luke’s Shealtiel and Zerubabel are totally different people but because of their placement in time on the lists and the importance of these two individuals in Jewish history, it does seem that Luke is referring to the same two people. But from this point, Matthew and Luke diverge again. And now, neither list can be compared to the Hebrew Bible because the main story told in the Hebrew Bible ends around the time of Zerubabel. The most obvious difference between the last set of names on Matthew’s list and the last set of names on Luke’s list is that Luke’s includes about twice as many names. So the assumption is that Matthew probably left out some generations here and there. After all, we already know that he did this earlier. The adding and skipping of generations is probably related to the fact that both Matthew and Luke were aiming to come up with particular sets of numbers. In Matthew, the entire genealogy can be divided into three sets of fourteen (fourteen being two times seven; and we know that seven was and is a particularly important number for Jews). In Luke, the entire genealogy adds up to exactly 77 names (again, the whole thing is centered on the number 7). But the big question is: how can there be two different sets of names between Zerubabel and Joseph? Well, the most common explanation is that one of these lists is actually showing Jesus’s maternal line (i.e. the line of Mary), even though they both say Joseph. As far as I know, most Christian scholars say that Matthew covers Joseph’s line and Luke covers Mary’s line, although I have seen some scholars who argue for the reverse. There are even some attempts out there to reconcile the two lists by adding in things like second marriages and step children, but to me, I don’t think that’s necessary. Personally, I think there is a simpler solution but please note that, at this point I am strictly stating my own opinion. I think the reason why the two genealogies don’t match is that neither of them are genuine. In other words, I think that both Matthew and Luke made up the final parts up of their genealogies from scratch. Now, as I said at the beginning of this video, I am not a Christian. But even if I were, I don’t think that made up genealogies would necessarily be a problem. It’s clear that both genealogies have several poetic, symbolic elements. For example, I’ve already talked about the numerology. But there’s more. There’s some very slight spelling changes in Matthew’s account. He changes Asa to Asaph and Amon to Amos. Asaph was a writer of psalms and Amos was one of the prophets. So this would appear to be a nod to the prophets and the writings – the two sections of the Hebrew Bible, that together with the Torah, make up the Tanakh. He also specifically mentions four women – all four of whom were probably non-Israelites. So, that’s a little nod to the Gentiles. As I said at the very beginning of this series – the purpose of the Bible is to make theological points, not to record literal history. I think this goes for the gospels as well. Yes, the gospel writers certainly believed that Jesus was the Son of God and yes, they certainly believed that, as the Jewish messiah, he was the literal descendant of King David. But I don’t think that the exact specifics mattered to them as much as they matter to our very detail-orientated modern minds today. Again, this is just my opinion. But please understand that the Bible can be understood in different ways and just because someone understands it differently than you, it doesn’t necessarily mean that they are a non-religious. Okay, so that wraps up the family tree of Jesus, as well as the complete series that I’ve been doing on biblical genealogy. If you’re interested in viewing the other episodes or in buying my biblical family tree poster, you can find the links to everything in the description. Happy holidays and thanks for watching.

Genealogy of Jesus.es.srt

00:00:00,080 --> 00:00:05,870 Hoy es Navidad y por eso pensé que sería un buen día para mostrarles el árbol genealógico de Jesús. Además de analizar a los miembros de su familia inmediata, también hablaré de su ascendencia, basada en las genealogías dadas en Mateo y Lucas. Tenga en cuenta que este video es el último de mi serie sobre genealogía bíblica, por lo que si aún no ha visto los episodios anteriores y desea hacerlo, puede encontrar los enlaces a ellos en la descripción. Introducción Antes de comenzar, quiero dejarles saber dos cosas. En primer lugar, para este video en particular, creo que es importante señalar que yo no soy cristiano, así que comprendan que este video proviene estrictamente de una perspectiva académica. Lo segundo que quiero hacerles saber es que: aunque no creo que Jesús fuera el Hijo de Dios, sí creo que Jesús fue un personaje histórico. En realidad, esta es la opinión de la mayoría de los historiadores profesionales. Aunque hay algunos que sostienen que Jesús en realidad nunca existió, esta es actualmente una posición minoritaria y que yo mismo no sostengo. Dicho esto, debo señalar que hay muy poca información disponible sobre Jesús y su familia fuera del Nuevo Testamento y otras fuentes cristianas primitivas. E incluso dentro de esas fuentes, la información a menudo no es clara. Esto ha llevado a diferentes ramas del cristianismo a desarrollar diferentes tradiciones sobre la familia de Jesús y esto significa que no existe un único árbol genealógico “correcto” . Entonces, lo que les voy a mostrar hoy es una especie de fusión de varias tradiciones. Esto significa que puede ser o no lo mismo que usted personalmente está acostumbrado a ver. Esta bien. No digo que mi árbol sea correcto. Sólo voy a usar esta configuración para discutir algunas de las otras configuraciones posibles. Vamos a empezar. En lo único en lo que todos los cristianos están de acuerdo es en que los padres de Jesús se llamaban José y María. Ahora, obviamente, según los cristianos, José no era el padre biológico de Jesús porque, bueno, la idea principal del cristianismo es que Jesús era el Hijo de Dios, concebido milagrosamente en el vientre de la Virgen María. Pero legalmente hablando, Jesús habría sido considerado hijo de José. Volveremos a José un poco más tarde cuando analicemos los ancestros dados en Mateo y Lucas. Además de sus padres, el Nuevo Testamento también menciona a sus hermanos. En Mateo capítulo 13 versículos 55 y 56 dice: “¿No es éste el hijo del carpintero? ¿No se llama su madre María, y sus hermanos Santiago, José, Simón y Judas? ¿No están todas sus hermanas con nosotros? ¿De dónde, pues, sacó este hombre todas estas cosas? Entonces, en primer lugar, aquí es donde aprendemos que José era carpintero, pero también es donde aprendemos que Jesús tenía hermanos y hermanas. Ahora, las hermanas no son nombradas pero sí los hermanos. Y parece que eran cuatro: Santiago, José, Simón y Judas. Y aquí es donde las diferentes ramas del cristianismo empiezan a estar en desacuerdo. Según algunos cristianos, estos cuatro individuos eran en realidad hermanos literales de Jesús, es decir, hijos nacidos de María algún tiempo después del nacimiento de Jesús. Recuerde, María era virgen cuando nació Jesús, por lo que tendrían que ser hermanos menores. Técnicamente también serían medio hermanos, ya que Jesús era el Hijo de Dios y ellos no. Sin embargo, existen algunas otras posibilidades. Los católicos romanos, los cristianos ortodoxos orientales y algunos protestantes creen que María permaneció virgen por el resto de su vida. Por lo tanto, estos supuestos hermanos deben ser hijos de José de un matrimonio anterior (lo que los convertiría en hermanos mayores) o en realidad eran primos de Jesús. El argumento a favor de que fueran primos se basa en el hecho de que los judíos de esa época no tenían palabras separadas para hermano y primo. Cualquier pariente varón de edad similar era simplemente tu hermano. A veces, como hoy, incluso alguien que no era un pariente con el que eras muy cercano era llamado tu hermano. Por el bien de este cuadro, voy a seguir con la teoría de los primos. Y voy a suponer que eran primos del lado de la familia de María, no del lado de José. Esto se debe a que, en los relatos de los evangelios, José parece desaparecer de la historia cuando Jesús llega a la edad adulta. Sin embargo, Jesús permanece cerca de su madre y de varias otras mujeres que pudieron haber sido sus tías maternas. Ahora, hablando de mujeres cercanas a Jesús , tomemos un momento para hablar de las de María. Y sí, fíjense que acabo de decir de María (plural); no María (singular). Ya he mencionado a María, la Madre de Jesús. Pero esa María no es la única María mencionada en el Nuevo Testamento. De hecho, hay al menos tres Marías y quizás hasta seis. Así que tomemos un momento para ordenarlos. El mejor lugar para comenzar es Juan capítulo 19 versículo 25. Allí leemos: “Cerca de la cruz de Jesús estaban su madre, la hermana de su madre (María, la esposa de Clopas), y María Magdalena”. Entonces, de este versículo queda claro que había al menos tres personas distintas llamadas María. Aunque el versículo no lo menciona, sabemos que la madre de Jesús se llamaba María. Luego, aparecen dos más: María, la esposa de Clopas (quien, según la gramática de la frase, parece ser la tía de Jesús) y alguien llamado María Magdalena. Entonces: tres Marías. Pero las cosas se vuelven un poco confusas cuando miramos la misma parte de la historia en los otros relatos de los evangelios. Mateo también menciona a tres mujeres en la crucifixión. En el capítulo 27 versículos 55 y 56 de ese libro, leemos: “ Estaban allí muchas mujeres, mirando de lejos... Entre ellas estaban María Magdalena, María la madre de Santiago y de José, y la madre de los hijos de Zebedeo ”. Entonces, aquí no se menciona a la madre de Jesús . Pero volvemos a tener a María Magdalena, así como a alguien a quien se hace referencia como María, la madre de Santiago y José. Según muchos estudiosos, se supone que esta María es la misma María que María, la esposa de Clopas. Entonces, si esto es cierto, es una confirmación de que Jesús efectivamente tenía dos primos llamados Santiago y José. Finalmente, tenemos una tercera persona a la que simplemente se hace referencia como la madre de los hijos de Zebedeo. Ahora sabemos por otras partes del Nuevo Testamento que los hijos de Zebedeo fueron Santiago y Juan, dos de los doce discípulos originales. Bien, veamos ahora el Evangelio de Marcos. En esa versión de la historia, en Marcos 15 versículo 40, leemos: “Algunas mujeres miraban de lejos. Entre ellas estaban María Magdalena, María la madre de Santiago el menor y de José, y Salomé”. Entonces aquí parece que tenemos las mismas tres mujeres mencionadas por Mateo. Pero obtenemos algunos datos más. Primero, aprendemos que Santiago, el primo de Jesús, tenía un apodo: lo llamaban “el Joven”. Probablemente esto fue para distinguirlo de Santiago el Hijo de Zebedeo, quien se llamaba Santiago el Viejo. En la tradición posterior, se utilizaron los términos Santiago el Menor y Santiago el Grande, pero tenga en cuenta que estos términos no se refieren a importancia. De Marcos también aprendemos que la madre de los dos hijos de Zebedeo se llamaba Salomé. Y según la tradición, su nombre completo era en realidad María Salomé, por lo que esto nos da cuatro Marías diferentes en total. Ahora, hay un evangelio más, el evangelio de Lucas, pero desafortunadamente Lucas no nombra a las mujeres en la cruz. Sin embargo, sí incluye una historia que no se cuenta en los otros evangelios, sobre dos mujeres llamadas María y Marta, que vivían en un pueblo llamado Betania. Entonces esta es posible una quinta María. Sin embargo, según la tradición, María de Betania era la misma persona que María Magdalena. Eso nos deja una vez más con cuatro. Volvamos ahora al árbol. Ahora podemos completar el nombre de la hermana de María y su esposo. También agregaré a María Salomé, a un lado, así como a su esposo Zebedeo y sus dos hijos Santiago y Juan. También agregaré a María Magdalena y a su hermana Marta. Por otros versículos de los Evangelios sabemos que María y Marta tienen un hermano llamado Lázaro, a quien Jesús resucitó de entre los muertos. Así que lo agregaré a él también. Bien, centrémonos ahora un poco más en los primos de Jesús . Para ello, hablemos de los 12 discípulos, más tarde conocidos como los 12 apóstoles. Siempre se menciona a Simón Pedro en primer lugar, junto con su hermano Andrés. Esto se debe a que Pedro terminó convirtiéndose en el líder del movimiento de Jesús después de la muerte de Jesús. De hecho, los católicos lo consideran el primer Papa. Después de Pedro y Andrés, vienen Santiago y Juan, los hijos de Zebedeo. Como ya mencioné, este Santiago llegó a ser conocido como Santiago el Grande. Luego tenemos a Felipe, Bartolomé (también conocido como Natanael), Tomás y Mateo. Finalmente, tenemos a otro Santiago (mencionado como el Hijo de Alfeo, para distinguirlo de Santiago el Hijo de Zebedeo); luego Tadeo (que también era llamado Judas); Simón (apodado el Zelote); y por último, Judas Iscariote : él es el último porque fue él quien traicionó a Jesús. Él es el único de los doce que no se convirtió en apóstol. Más tarde fue reemplazado por un hombre llamado Matthias. Ahora, aquí está lo interesante. Los últimos tres nombres antes de Judas Iscariote coinciden con tres de los nombres de los primos de Jesús. Y, según algunos estudiosos, el nombre Alfeo es una versión alternativa del nombre Clopas. Entonces, según varias ramas del cristianismo, estos tres discípulos eran en realidad primos de Jesús. Lo que le pasó a José, no lo sabemos. Pero el hecho de que estos tres siempre aparezcan en último lugar en las listas de los discípulos (aparte de Judas Iscariote, por supuesto), creo que es una prueba más de que, de hecho, eran primos de Jesús. Es probable que los primeros cristianos tuvieran cuidado de no darles ningún trato especial. Entonces, déjame contarte un poco más sobre ellos. Santiago el Menor no solo fue uno de los 12 apóstoles, sino que también fue uno de los principales líderes de la iglesia primitiva. De hecho, algunas ramas del cristianismo lo llaman el Primer Obispo de Jerusalén. También se cree que escribió uno de los libros del Nuevo Testamento: el que se llama Santiago. Simón se destaca porque se cree que asumió el liderazgo de la iglesia de Jerusalén después de la muerte de Santiago y, por lo tanto, algunos lo consideran el segundo obispo allí. Finalmente, tradicionalmente se piensa que Judas es el autor del Libro de Judas del Nuevo Testamento. Mientras estamos en eso, hablemos también de los hijos de Zebedeo. Según la leyenda, Jaime el Grande viajó a España y apareció allí siglos después para ayudar a luchar contra los invasores musulmanes. Por estos motivos, se le considera el santo patrón de ese país. Su hermano John, sin embargo, es quizás más conocido. Muchos creen que es el autor del Evangelio de Juan, a quien también se le conoce como “el discípulo a quien Jesús amaba”, así como las tres cartas llamadas 1, 2 y 3 de Juan, y el Libro del Apocalipsis. Ahora bien, recuerden que sólo estoy presentando una visión entre muchas y que se basa enteramente en la tradición, no en la evidencia histórica. Hay otros eruditos que, por ejemplo, dirían que Juan de Patmos (quien escribió el Apocalipsis) probablemente era un Juan totalmente diferente a este Juan y otros que piensan que eran posibles tres de cuatro personas diferentes llamadas Santiago, no dos. Entonces, permítanme decirlo de nuevo: no existe una manera “correcta” de ver todo esto, entre comillas. Muy bien, aún no hemos terminado. Según muchas ramas del cristianismo, en realidad también conocemos los nombres del padre y la madre de María, quienes también serían los padres de María de Clopas y los abuelos no solo de Jesús, sino de al menos tres de los 12 apóstoles. Según la tradición, se llaman Joaquín y Ana. En el Corán, Joaquín se llama Imran y, aunque no se nombra a Ana, la versión semítica de su nombre sería Ana. Ahora, en la Edad Media, se desarrolló una tradición que consideraba a María Salomé también como hija de Ana. En algunas versiones, las tres Marías tenían tres padres diferentes, pero en otras versiones todas eran hijas de Joaquín y Ana. Voy a dejar un signo de interrogación aquí porque, para mí, parece que las tradiciones más antiguas consideraban a estos cuatro primos de Jesús, pero no a estos dos. Bien, podemos dar un paso más en esta familia. Según la tradición, Ana era hija de un sacerdote llamado Matthan y hermana de una mujer llamada Sobe, quien, a su vez, era madre de Isabel. Ana y Sobe no aparecen en el Nuevo Testamento, pero sí Isabel y su marido Zacarías. Según el Evangelio de Lucas, Isabel era pariente cercana de María (la madre de Jesús) y las dos mujeres estaban embarazadas al mismo tiempo. María, por supuesto, tenía a Jesús; e Isabel tuvo a Juan el Bautista. Y este Juan definitivamente era un Juan diferente a éste. Según el cristianismo, Juan el Bautista fue una especie de precursor de Jesús y le preparó el camino. Pero, según el Nuevo Testamento, Herodes Antipas lo mató antes de la muerte de Jesús. Según cuenta la historia, su cabeza fue entregada a Antipas en un plato por legado de su esposa y sobrina, Herodías. Llegados a este punto, volvamos a José, el padre de Jesús. El problema aquí es que el Nuevo Testamento nos da dos genealogías contradictorias para José. En Mateo, se dice que José es hijo de Jacob, quien a su vez era hijo de Matán. Sin embargo, en Lucas se dice que José es el hijo de Heli, el hijo de Matthat. Ahora, curiosamente, en ambos casos, el nombre del abuelo de José es similar. También resulta que es el mismo nombre que tradicionalmente se le da al abuelo de María . Entonces, una posibilidad es que José y María fueran primos, una práctica que ciertamente no era desconocida en ese momento. Pero veamos las genealogías de Mateo y Lucas con más detalle. En este gráfico, tengo tres columnas. La columna de la izquierda es la genealogía dada en el Evangelio de Mateo, que traza una línea directa desde Abraham hasta Jesús. La columna del medio es la genealogía dada en el Evangelio de Lucas, que traza una línea directa desde Adán hasta Jesús. Finalmente, la columna de la derecha es una genealogía basada en la Biblia hebrea (conocida por los cristianos como el Antiguo Testamento). Obviamente, este no incluye a Jesús, pero sí cubre todo, desde Adán hasta un hombre llamado Zorobabel. Entonces, comencemos desde arriba. Desde Adán hasta Abraham, sólo podemos comparar Lucas y la Biblia hebrea. Y lo que encontramos es que la genealogía es exactamente la misma, con una excepción. Curiosamente, Lucas incluye una generación extra. Un hombre llamado Cainán se encuentra entre Arfaxad y Sela. Una vez que llegamos a Abraham, podemos comparar las tres genealogías. Y, hasta el rey David, los tres son exactamente iguales, excepto que, una vez más, Lucas añade una generación extra. En lugar de Ram, obtenemos dos nombres: Arni y Admin. Pero, cuando llegamos al rey David, aquí es donde los relatos de Mateo y Lucas comienzan a divergir. Mateo continúa con Salomón y su lista coincide bastante con la línea real de Judá como se describe en la Biblia hebrea. La única diferencia es que omite cuatro nombres: Ocozías, Joás, Amasías y Joacim. Una posible razón de esto es que se decía que estos cuatro reyes eran particularmente malvados. En contraste, Lucas continúa su lista con un oscuro hijo de David conocido como Natán. Luego continúa enumerando un montón de nombres que no coinciden con ninguna genealogía conocida en la Biblia ni en ningún otro lugar. Pero entonces, curiosamente, ocurre algo extraño. Dos nombres en su lista de repente coinciden con dos de los nombres que se encuentran tanto en la lista de Mateo como en la lista de la Biblia hebrea: Salatiel y Zorobabel. Ahora, es posible que esto pueda ser sólo una coincidencia y que Shealtiel y Zorobabel de Lucas sean personas totalmente diferentes, pero debido a su ubicación en el tiempo en las listas y la importancia de estos dos individuos en la historia judía, parece que Lucas se está refiriendo a las mismas dos personas. Pero a partir de este punto, Mateo y Lucas vuelven a divergir. Y ahora, ninguna de las listas se puede comparar con la Biblia hebrea porque la historia principal que se cuenta en la Biblia hebrea termina alrededor de la época de Zorobabel. La diferencia más obvia entre el último conjunto de nombres de la lista de Mateo y el último conjunto de nombres de la lista de Lucas es que la de Lucas incluye aproximadamente el doble de nombres. Entonces, se supone que Mateo probablemente dejó de lado algunas generaciones aquí y allá. Después de todo, ya sabemos que lo hizo antes. La suma y el salto de generaciones probablemente esté relacionado con el hecho de que tanto Mateo como Lucas pretendían obtener conjuntos de números particulares. En Mateo, toda la genealogía se puede dividir en tres conjuntos de catorce (catorce es dos veces siete; y sabemos que siete era y es un número particularmente importante para los judíos). En Lucas, toda la genealogía suma exactamente 77 nombres (nuevamente, todo se centra en el número 7). Pero la gran pregunta es: ¿cómo puede haber dos conjuntos diferentes de nombres entre Zorobabel y José? Bueno, la explicación más común es que una de estas listas en realidad muestra la línea materna de Jesús (es decir, la línea de María), aunque ambas dicen José. Hasta donde yo sé, la mayoría de los eruditos cristianos dicen que Mateo cubre el linaje de José y Lucas cubre el linaje de María, aunque he visto a algunos eruditos que argumentan lo contrario. Incluso hay algunos intentos de conciliar las dos listas agregando cosas como segundos matrimonios e hijastros, pero para mí, no creo que sea necesario. Personalmente, creo que hay una solución más sencilla, pero tenga en cuenta que en este punto estoy expresando estrictamente mi propia opinión. Creo que la razón por la que las dos genealogías no coinciden es que ninguna de ellas es genuina. En otras palabras, creo que tanto Mateo como Lucas crearon las partes finales de sus genealogías desde cero. Ahora bien, como dije al principio de este video, no soy cristiano. Pero incluso si lo fuera, no creo que las genealogías inventadas fueran necesariamente un problema. Está claro que ambas genealogías tienen varios elementos poéticos y simbólicos. Por ejemplo, ya he hablado de la numerología. Pero hay más. Hay algunos cambios ortográficos muy leves en el relato de Mateo. Cambia a Asa por Asaf y a Amón por Amós. Asaf fue un escritor de salmos y Amós fue uno de los profetas. Así que esto parecería ser un guiño a los profetas y los escritos: las dos secciones de la Biblia hebrea que, junto con la Torá, conforman el Tanaj. También menciona específicamente a cuatro mujeres, las cuales probablemente no eran israelitas. Entonces, eso es un pequeño guiño a los gentiles. Como dije al principio de esta serie, el propósito de la Biblia es exponer puntos teológicos, no registrar la historia literal. Creo que esto también se aplica a los evangelios. Sí, los escritores de los evangelios ciertamente creían que Jesús era el Hijo de Dios y sí, ciertamente creían que, como mesías judío, era el descendiente literal del rey David. Pero no creo que los detalles exactos les importaran tanto como a nuestras mentes modernas, muy orientadas a los detalles, de hoy. Nuevamente, esta es solo mi opinión. Pero, por favor, comprenda que la Biblia se puede entender de diferentes maneras y que el hecho de que alguien la entienda de manera diferente a usted no significa necesariamente que no sea religioso. Bien, esto concluye el árbol genealógico de Jesús, así como la serie completa que he estado haciendo sobre la genealogía bíblica. Si estás interesado en ver los otros episodios o en comprar mi póster de árbol genealógico bíblico, puedes encontrar los enlaces a todo en la descripción. Felices fiestas y gracias por mirar.