AchHist 15, 037 [Account of prebendary payments][via borsippa]
| Obverse | ||
| obverse | ||
| 11 | maš-šar-tu₂ MU 18-KAM1 | (1) maššartu of the 18th year (of Darius), (for) tilimtu offerings, tardennu offerings, (and) the temple of Mār-bīti, of the entire year (?), of Marduk-šumu-ibni/Šulā/Ilia: |
| 22 | ||
| 33 | ša₂ mdAMAR.UTU-MU-ib-ni DUMU-šu₂ ša₂ mšu-la-a DUMU mDINGIR-ia₂ | |
| 44 | (4) – 3 days tilimtu of month II: day 24, 25, 26 3 days tilimtu of month IV: days 01, 02, 20 2 days tardennu of month III: days 14, 15 4 days tardennu of month IV: 11, 12, 13, 14 1 kannu of the temple of Mār-bīti of month III, from day 16 In total: 21½ manû dates | |
| 55 | ||
| 66 | ||
| 77 | ||
| 88 | ||
| 99 | ||
| 1010 | ||
| 1111 | [ŠU].NIGIN 21 1/2 ma-nu-u₂ ZU₂.LUM.MA | |
| 1212 | [2] u₄-mu ti-lim-du₃-MEŠ itiNE UD 3 UD 5-KAM | (12) – [2] days tilimtu, month V: days 03, 05 [2] days tilimtu, month VII: days 15, 16 [2] days tardennu, month V: days 20?, 21 [x days tar]dennu, month [VII]: days 20, 20+x, [...] ($(some lines missing)$) In total: [x] manû [+ x?] dates |
| 1313 | [2 u₄]-mu ti-lim-du₃-MEŠ itiDU₆ UD 15 UD 16-KAM | |
| 1414 | ||
| 1515 | ||
| rest of obverse broken off, some lines missing | ||
| reverse | ||
| beginning of reverse broken off and traces of 5 lines illegible | ||
| 6'6' | ŠU.[NIGIN] [x x] ma-nu-u₂ [o?] [ZU₂].LUM.MA | |
| 7'7' | maš-[šar-tu₂] MU 19-KAM | (7') maššartu of year 19 (of Darius): |
| 8'8' | ||
| 9'9' | [3 u₄-mu ti-lim]-du₃-MEŠ itiŠU UD 1 UD 2 UD 20-KAM 1 u₄-mu tar-din-nu | |
| 10'10' | [2] u₄-mu tar-din-nu iti[GU₄] UD 14 UD 15-KAM | |
| 11'11' | ||
| 12'12' | ||
| 13'13' | ŠU.NIGIN 20 1/2 ma-nu-u₂ ZU₂.LUM.MA | |
| 14'14' | ŠU.NIGIN 2 ki-ṣir 14 ma-nu-u₂ 4 SILA₃ ZU₂.LUM.MA | (14') Grand total: 2 kiṣru 14 manû and 4 qû dates. Not including 16 days maštītu and kapru offerings, 8 manû (dates) of Sutītu. |
| 15'15' | ||
| 16'16' |
1This line is written on the edge of the upper side and obverse of the tablet.
2How should we understand the enumeration in the heading of AchHist 15, 37? Are we dealing with tardennu and tilimtu offerings at the temple of Mār-bīti, or with tardennu offerings, tilimtu offerings, and (offerings at) the temple of Mār-bīti? Although this second interpretation seems strained at first sight, I would argue that it is the correct one. First, AchHist 15, 37 would be the only surviving source to speak of regular beer offerings for Mār-bīti. Although not impossible, this is unlikely. As explained in AchHist 15, §4.3, only Nabû enjoyed a daily diet of kapru, maštītu, tardennu, and tilimtu, marking his position at the top of the sacrificial hierarchy in Ezida. Second, several offerings mentioned in AchHist 15, 37 came into Marduk-šumu-ibni’s possession through the estate of his deceased relative Nabû-kuṣuršu. The property deed (AchHist 15, 21 and dupl.) follows the usual order of beer offerings, beginning with kapru, maštītu, tilimtu and tardennu, and then proceeding with festive offerings to minor deities. In the first part of the list, we find references to the tardennu of 14-15/III and to the tilimtu of 03 and 05/V, offerings that are also mentioned in lines 8 and 12 of AchHist 15, 37. While AchHist 15, 21 does not say explicitly that these offerings were meant for Nabû, it can hardly be any different as Nabû-kuṣuršu’s prebend was summarized as a prebend in “Ezida, temple of Nabû, and the small sanctuaries of Borsippa,” with this last category clearly applying to the festive offerings to minor deities listed after the four main types. The same kind of evidence is given by AchHist 15, 33 which lists the tilimtu in month II, days 24, 25, 26 (cf. AchHist 15, 37: 8') as a “prebend in Ezida.” Third, one of the offerings in AchHist 15, 37 is explicitly identified as honoring Mār-bīti (kannu, in lines 10 and 12'), which would be unnecessary if the entire list pertained to this god. Moreover, the kannu offerings of the temple of Mār-bīti are also mentioned in AchHist 15, 21, which shows that this was a special honor reserved for this particular god. kal-li is probably a mistake for kalšat-ti.
320? over erasure
Adapted from Caroline Waerzeggers, The Ezida Temple of Borsippa: Priesthood, Cult, Archives (Achaemenid History 15), 2010. The lemmatization of this text has been completed by Ellie Bennett. The lemmatization of the text corpus was started by Bastian Still and Caroline Waerzeggers as part of the ERC Starting Grant project BABYLON and completed by Tero Alstola, Ellie Bennett, Céline Debourse, Julia Giessler, and Evelien Vanderstraeten as part of the Academy of Finland Centre of Excellence in Ancient Near Eastern Empires. The annotated edition is released under the Creative Commons Attribution Share-Alike license 3.0. Please cite this page as http://oracc.org/borsippa/P521530.