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Updated: June 3, 2025
The figures are broken, but the reading given may be accepted with some confidence; see Poebel, Hist. Inscr., p. 103. Further proof of this correspondence may be seen in the fact that the new Sumerian Version of the Deluge Story, which I propose to discuss in the second lecture, gives us a connected account of the world's history down to that point.
Poebel an early Sumerian Version of the Deluge story has actually been recovered. The cumulative effect of such general and detailed evidence is overwhelming, and we may dismiss all doubts as to the validity of Dr. Poebel's claim.
It is scarcely necessary to add that the name has no linguistic connexion with the Hebrew name Noah, to which it also presents no parallel in meaning. Cf. Cun. Texts in the Brit. Mus., Pt. The name in the Sumerian Version is read by Dr. Poebel as Ziugiddu, but there is much in favour of Prof. Zimmern's suggestion, based on the form Zisuda, that the third syllable of the name should be read as su.
Poebel, but it is quite clearly written in two of the passages, and has been correctly identified by Professor Barton. The Sumerian word is, in fact, to be read nig-gil-ma, which, when preceded by the determinative for "pot", "jar", or "bowl", is given in a later syllabary as the equivalent of the Semitic word mashkhalu.
Perhaps, as Dr. Poebel suggests, it was the plain of Antioch, along the lower course and at the mouth of the Orontes. But his further suggestion that the term is used by Sargon for the whole stretch of country between the sea and the Euphrates is hardly probable.
Poebel; indeed, they would be difficult to reconcile with his assumption that our text is an epic pure and simple. But if, as is suggested above, we are dealing with a myth in magical employment, they are quite capable of explanation.
I caused Atrakhasis to behold a dream and thus he heard the decision of the gods." Cf. Poebel, Hist. Texts, p. 51 f. Op. cit., p. 51; cf. also Jastrow, Heb. and Bab. Trad., p. 346.
Poebel, who remarks that here the "original significance of the dream has already been obliterated". Consequently there seems to him to be "no logical connexion" between the dreams or dream mentioned at the close of the Third Column and the communication of the plan of the gods at the beginning of the Fourth Column of our text. Cf. l. 195 f.; "I did not divulge the decision of the great gods.
Poebel has to assume that the Sumerian names should be reversed in order to restore them to their original order, which he suggests the Babylonian Version has preserved. But no such textual emendation is necessary. In the Semitic Version Ishtar definitely displaces Nintu as the mother of men, as is proved by a later passage in her speech where she refers to her own bearing of mankind.
Another important fact which strikes us after a scrutiny of the early royal names recovered is that, while two or three are Semitic, the great majority of those borne by the earliest rulers of Kish, Erech, and Ur are as obviously Sumerian. See Poebel, Historical Texts, pp. 73 ff. and Historical and Grammatical Texts, pl. ii-iv, Nos. 2-5.
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