Temple in Sumerian and Dravidianமரபு விக்கி இருந்துDr K.Loganathan, Dec 2010 Temple in Sumerian and Dravidian-1
As evidences for both continuity in language and culture between Sumerian and Dravidian I provide below some terms related to the Temple where the same Sumerian words are also in use in Tamil with only minor changes
Su. e-ku Ta. Koo-il( kooyil, koovil)
This word occurs in the following Kes Temple Hymn (c. 2300 BC) The Kes Temple Hymn 7-1 103 e-ku KU-bi e-nun ( The Holy temple, whose ...... is the princely temple)
( e-ku > il koo . Ta. koo-il> kooyil, koovil: temple ; nun-e Ta. nunnee : lofty and hence excellent) 104. e-kes-ku KU-bi e-nun) (The holy Kes temple, whose .... is the princely temple)
105. e en-bi (d) a-nun-na-mes ( The temple , whose lords are the Anunna-gods)
( en Ta. eeN> veeN> veeL: lord, ruler etc. . veeL> veeLir: the kings of the ancient Tamil kingdoms. a-nun-na> Ta. vaan-nunna: the beings concealed in the skies and hence the heavenly beings, the gods who are there with the invisible mantra-bodies; me-s, me-es Ta. -icu, iccu etc. Now a singular marker of the non person gender as vanticcu , pooniccu etc. Also for the feminine gender) Notes: The Su. e means simply ‘house’ and corresponds to Ta. Il also the house even now. The Su. Ku possibly derived from ‘su’ meaning ‘holy’ as rendered above. It can also mean ‘divine’ ‘resplendent’ etc. In C.Tamil it means ‘god’ “king’ ' sacred’ etc/ Here we note a shift in word order. While in Su. It is e-ku(Ta.il
koo) in Ta. It is koo-il . The adjectival term precedes the nominal and which is a general difference between Sumerian and C.Tamil and which is part of the rule N1 v N2-a > N2-a v N1 Now in Sumerian we have also formations like ‘e-kes-ku” where a place name like Kes( Kaasi?) intercepts the adjectival. In C.Tamil this will be : Koo-il Keesi: In such uses as ‘e en-bi’ as above ‘e’ by itself is rendered as “temple’ and which is not the case in C.Tamil. The meanings of Ta. Il (house) and Koo-il (temple) are kept different
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Temple in Sumerian and Dravidian-2
Su. e-u-nir Ta. il unniir, unneer
The line below describes the temple tower which is pyramidal , a structural feature that continues to be a characteristic of Dravidian temples to this day.
This phrase occurs as the first line in the first Sumerian Temple Hymn that you can access now at :
https://sites.google.com/site/sumerutamiltex/temple-hymns--sumerian
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Sumerian Temple hymns 1 1. Ta. il uuneer vaankiiodu muuv-va ( The temple with Gopuram that is very high as if moving with the sky and the earth ) இல் உன்னேர் வான்கீயுட மூவ்வ >>>>>> Here ‘e-u-nir’ that remains un-translated really means e> il (temple) with a tall(u>Ta. un, uu ) and erect ( nir> Ta. niir, neer) structure. This is clearly the temple tower as the description ‘an-ki-da mu-a> Ta, vaan kiizodu muu-a’ would suggest. In the Su. mu-a the suffix ‘-a’ means a Cuddu, a referential term meaning ‘that”. The Su. mu is Ta, muu the root of Ta. mun: to go forward, muyal: to push forward etc. Some Akkadian Terms In the notes given by Sjoberg and Bergman to this line, there are some interesting Akkadian terms some of which are also common in many Indian languages. The Ak. Ziqqurratu has no parallels in Tamil (and perhaps also other Indian languages) but not so with Ak. Nuhar that resembles Ta, nakar: the city but initially perhaps the temple complex. There is a Su, e-ni-gar-ra , translated as ‘ temple treasury” but which may be the arche form of Ta, nakar. Here ni-gar-ra may be Ta, nii, niiL (tall, long) gar-ra> Ta, kaar-ra : something erected, set up. The ‘gar’ here is the root of Ta, karma, kaariyam, karuvi and a host of other terms that are also quite common in many Indian languages. Now another interesting Ak term is ‘zuqaarum” given as equivalent to Su. sukud-da. Here the Sumerian term is Ta. su kudam: the divine pot where in CaGkam Tamil we have as a derivative of this, sakadam: a cart with sakadak kaal: the leg of the cart but actually the wheel. The sukud-da may exist now as Ta, kalasam, the sacred pot placed right at the top of the temple tower. It appears to me that the Ak zuquram is Ta. cakkaram: the wheel, a term quite common to many Indian languages as Cakra etc.
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Temple in Sumerian and Dravidian-3
The Temple Festivals
In the Sumerian Temple Hymns , there are many descriptions of temple festivals and rituals that are quite interesting and some related to the current practices in India, It appears that the festivals were celebrated in accordance with a calendar but where the Moon, possibly the Full Moon seems to have been important.
Su. ejen : festival Sk. Yajna, Ta. Yaakan : fire worship.
Temple Hymn 3:
2(40)
temen su-luh-sikil-zu abzu-a la-a ( Foundation, your pure laving rite spreads over the Abzu)
Ta. teemen suulu sukkil ju appuvaal alaiya ( Your Garden bright and pure is watered by Appu, the Water Element, itself)
தமன் சூலுசுக்கில்ஜு அப்புவால் அலைய
4( 43)
itu za-mu ezen-gal-la-za u-di tag-ga ( In the month of New Year's Day, on which the feast is celebrated, (you are wonderously adorned)
Ta. intu saalmu vizenkaLLajaa udai taGka ( During the festival celebrated on Full Moon Day, your attire is golden)
இந்து சால்மு விழன்கள்ளஜிய உடை தங்கம்
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In these lines we have the word ‘ejen’ translated as Festival but where it is also related to Su, eji, iji: fire and hence possibly “fire festival’ This interpretation seems to be supported by Su. su-luh sukil which is Ta, suulai sukkil: pure kiln, fire pit etc. This su-luh. in this sense, also occurs in many places.
Perhaps the initial and Sumerian Fire Festival became in Rig Vedic times the more restricted Fire Worship, the Ta. eri Ombal that lasts to this day as part of temple rituals.
In the line 4 above we have mention of Time when such a festival was celebrated viz,, the time of Full Moon, the ‘iti za-mu” . Here Su.iti, in-di is the arche form Ta, and Sk intu : moon. The ‘ za-mu ‘is probably related to Ta. samai: to become ripe, fully grown etc. Thus ‘iti za-mu’ is perhaps the Full Moon and the day when some important temple festivals were celebrated.
Now another occurrence of Su. su-luh is from En Hudu Anna’s Exaltations of in-Anna:
36 izi-ur mu-un-dub su-luh si bi-in -sa
Here it is clear that ‘su-luh’ is the fire pit(Ta. Suulai) where the fire(izi) was heaped up (ur. Ta oor)
Now in the line 4(43) above we have an interesting clause ‘u-di tag-ga ; which is quite clearly Ta, udi taGkam; to wear(udi) gold(taGkam)
Here the deity of the temple, Enlil or Seir-ma-al and hence Ta. Tirumaal or VishNu is adorned in gold for the festival, a practice that is available even now.
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Temple in Sumerian and Dravidian-4
Another word Puram etc meaning Temple in Tamil, seems also related to Sumerian bur, bur-sa as the following sentences would indicate.
Sum bur-sa: large jars Ta. Purisai, puram, puur : temple, fort, citadel, city etc >>>>>
8( 247) ka-uru-ku-se-gal-la-za ( At your gate which faces Uruku(g) ) காய் ஊருகோசே கால்ல ஜு-அ Ta. kaay uuru koosee kaalla jia ( At the gates standing at your divine city)
9(248) bur-sa an-ku-ga tin-de-a an-na su-ga-bi (Wine is poured out into holy an's well-formed jar, set up under heaven) Ta. purisai aaN kooka tin-idua vaanna suuzkubi ( Edibbles are given for eating in store of divine An so that they reach the heavens) புரிசை ஆண்கோக தின்.இடுவ வான்ன சூழ்குபி
10(249) ni-ku-ku ni DI nu-DI-dam ( That which is brought (into the temple) is unequaled) Ta. ini kooka ini DI naa-DI-tam ( The pleasant and divine things brought (into the temple ) are unequaled?) இனி கோக இனி DI நா-DI-தம் >>>>>>
The translation given for the line 9 above seems to be quite incorrect and hence also the meaning of ‘bur-sa’ that also occurs as ‘bur’ in other places.
The key word is ‘ tin-de-a’ and which is Ta, tiini-idu-a: placing of grains edibles etc. Ta. tin means to eat and ‘tiini’ is foodstuff. Perhaps this is the root from which we have Ta, taani-am: grains.
This implies that ‘bur-sa’ is not a well-formed jar but a kind of store, silos and so forth. It must be something tall and huge where the grains placed allows it to reach the heavens, a metaphor that really means huge and tall, This interpretation is also supported by the fact that it is located at the gates ( ka> kaay> Ta.vaay: mouth, gates) of the divine city : uru ku > Ta. uuru koo
This fits in quite well with Ta, purisai, puram, puri, puur etc, where while initially it might have been simply a huge store in the temple complex but later it acquired the meaning of ‘temple’ as in ‘Koo-puram’ the temple tower but actually the fort of God. The meanings of city, fort etc must be further developments in later times.
Now the ‘ni’ in line ten may be Ta. ini: something sweet, pleasant etc. Or it may mean Ta.aNi: ornaments as Su. na is Ta.aNai: to lie down, Now this meaning does not fit the context unless we take it that the initial meaning Ta. aNi is simply ‘things’
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Temple in Sumerian and Dravidian-5
As we pursue the various texts on the theme of the Temple in Sumerian society, we see an amazing continuity in cultural ethos not only among the Dravidians but also the whole of India and Hindu culture. We see the beginnings of both the temple-centered Agamism and Yajna-centered Vedism in Sumerian and hence almost the whole of Indian culture.
We shall see another aspect of this in the following lines from the Temple hymn 20:
ki-di-ku-ra en- (d)nin -gir-su-ke ( The place of judgement, lord Ningirsu) Ta. kiiz (vi)ti kuuRu eeN (d) kiirsukkee ( The one who tells the judgment, Lord Ningirsu ) கீழ் விதி கூறு ஏண் (தெய்) நின் கீர்சுக்கே 14(253) ni-gal-la su-zi du-du-am ( has filled with radiance and awe)
16(255) nun-zu u-lu-sur ki-bala uru gul-lu ( Your prince, the raging storm which destroys the cities of the enemies land) Ta. Nun ju ulav-suuRu kiiz bala uuru kollu ( Your lord destroys the cities of in lands of deviant (or strong) people ) u-lu-sur : Ta. ulavai : winds, ulaa, ulaavu: to roam about. Also Ta. uutu: to blow, uuttai: cold winds. Ta. suuRu : to rage. See suuRaa-vaLi: raging(suuRu) winds(vaLi) i.e storms ki-bala = kiz baal-a : Ta. kiiz paala = kiiz paara : the lands of people who have transgressed , the nations of the deviant people. Also Ta. palam, valam: strong. Ta. vali: strength uru; Ta. uuru: cities. gul-lu : Ta. kollu: to kill, destry etc. >>>>>>>>
These lines make it abundantly clear that the Sumerians believed that the temple is also a court house where judgements are passed on people around ( ki di- ku-ru> Ta, kiiz viti kuuRu). It also appears the presiding deity of the temple, while rewarding the good and faithful also punishes bitterly and as if a devastating storm (u-lu-sur > Ta ulav suuRu) destroying (gul-lu> Ta kollu) the place of transgressors ( ki-bal-a uru) , Perhaps this is how they viewed natural disasters.
Thus the temple is not simply a place of worship, of various kinds of festivals etc. The Sumerians believed that the Temple is actually a house(e> il) where lived the deity (ku> koo), a power that actually SEES and UNDERSTANDS all that transpires around and JUDGES all activities of the people in terms of some moral measures and punishes severely those who transgress the moral laws.
This belief system still survives at least among the Tamils to this day and because of which they continue to be great temple builders.
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Temple in Sumerian and Dravidian-6
The following lines from Kes Temple Hymns, composed by En Hudu Anna herself(c. 2300 BC) provides a glimpse into the metaphysical understanding as to why the Sumerians thought the Temple is of great national importance, a metaphysics that continues to be cherished by the Dravidian folks. There is even a saying among the Tamils that people should not live in a city that does not have a temple. (kooyil illaa uuril kudi irukka veeNdaam)
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14. e-kes mus-kalam-ma gu-hus-aratta ( Kes temple , foundation of the country, fierce ox of Aratta)
இல் கேசி முதல் களம்ம கோ உஷ்ண அரத்தா 15. hur-sag -da-mu-a an-da gu-la-a ( Growing up like a mountain, embracing the sky)
உயர் சாங்கியொடு மூவுவ வானொடு குலாவுவ (hur Ta. uyar: high ; mu Ta. mUu: to 'move' forward ; gu-la-a Ta. kulaavu: to interact or converse intimately) 16. e-kur-da-mu-a kur-ra sag-il-bi (Growing up like Ekur when it lifts its head in the land)
இல் குன்றொடு மூவுவ குன்ற சாங்கி எழுபி 17. abzu-gin ri-a hur-sag-bi sig-sig-ga (Springing up like the Abzu, making mountain green)
அப்பு-ங்இன் இரிஅ உயர் சாங்கிபி சிங்க-சிங்க (abzu Ta. appu : water See also Su,ab-ba: water, sea etc Here ab-su: divine or pure waters? sig Ta. singka> cemma : fertile; ri-a Ta. iri-a: to be, to establish itself etc) >>>>>>>
Here the line that arrests our attention is the slogan-like, < e-kes mus-kalam-ma> the Ta. il keesi mutal kalam-ma: the Temple of Kesi, the foundation(mus> mutal) of the nation( kalam-ma> Ta. kaLam-a)
The su. kalam meaning the nation, land etc is still available in Tamil but as a vast land etc as in poor-k-kaLam: battle field.
The line 15 above makes it abundantly clear that the temple as a whole or the tower is immensely TALL- something that grows up like a mountain peak, hur-sag -da-mu-a > and embraces the sky< an-da gu-la-a: Ta. Vaanodu kulaavuva) Here we can interpret the clause < e-kur-da-mu-a> as Ta. Il kunRodu muuVva: temple that moves with the mountain, suggesting again the immense height of the temple, the pyramidal structure.
Seeing that Su, kur> Ta, kunRu: hill also means ‘nation’ it may be possible that the Sumerians hailed from a country full of hills and that they had their temples at the peak of the mountains.
While it remains to be investigated as to why the Sumerians built temples reaching the sky, line 17 provides a glimpse as to why they thought the temple is the foundation of the country- mus-kalam-ma > Ta. Mutal kaLamma,
The abzu in line 17 that also occuras in Rig Veda as ‘apsv, apsu’ and which is Ta. appu: the celestial waters, is the source of prosperity as there cannot be agricultural splendor without proper water supply. The temple is compared ( Gin> Ta. In: a particle of comparison) not only to this celestial waters but also to a mountain , a source of abundance. The Su. sig-sig-a is Ta. siGki- siGki and which exists now as ‘semmai” fertile and prosperous.
The Sumerians thought that the temple is the foundation of the prosperity of the nation, a belief that sustains the Tamils as great temple builders throughout their history.
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Temple in Sumerian and Dravidian-7
The Kes Temple Hymn 1 The great gods of the Sumerians are also the great gods of the Dravidians where in CaGkam literature we find the same descriptive terms and metaphysical understanding. The Sumerian ‘in-anna” is the Ta. Iin Annai: the Great Mother(annai) who generates all (iin) . We have also Enlil known also as Se-ir-ma-al that exists as Tirumaal more popularly known as VishNu. The lines below from the first Kes Temple Hymn, provide useful information about the relationships between An and Enlil where An is CaGkam “aaN’ that now exists as ANdavan, ANdakai ( aaN-takai) etc. Enhudu Anna , the daughter of Sargon the Great is certainly philosophically the most profound to have come from the third millennium world. And we cannot understand her metaphysical reaches in this first verse about Enlil unless we also take cognizance of what she says about An (Ta. aaN) and Inanna (Ta. iin annai) elsewhere. Below are the relevant lines from Exordium to In-anna, also authored by her: 14. an-ne me-si-ma (Endowed with me's by An) nin ur-ra u-a (lady mounted on a beast)
ஆண்ணே மெய் சீயிம்ம நின் ஊரு-அ ஓவு-அ 15.inim-ku-an-na-ta ( at the holy coomand of An) inim-du-du (who makes decisions)
எனம் கோ ஆண்ணத்த எனம் தூது This same An occurs in Cangkam PatiRRuppattu as "aaN" (now retained in common usage as aaNdavan , aaNdakai etc) "... aaN talai vazangkum kaan uNangku kaduneRi Here aaN , the foremost (talai) is said to pervade the very difficult and the burning hot desert path and hence Uruttira Civan However the following lines indicate the identification of An with Vishnu. tuLangkudi vizuttinaI tirutti muracukondu Here "aaN kadan " i.e the divine obligations is mentioned as for Thirumaal, the one with a wide chest full of ornaments etc. Thus the use of An (Ta. aaN) was current during the Cangkam period and identified with Rudra or Vishnu depending on the context However Enlil here is more appropriately the latter day Purusha of Purusha Suktam and the Thirumaal of Cangkam classics understood perhaps as the manifestational form of An ( Ta. aaN) the Absolutely Transcendent who discloses Himself in various forms , a notion available to this day in Saivism in the concept of Civan as Cataacivan This is quite clear from the various kinds of superlative spatial metaphors that are brought in to articulate the vastness of the spread of Enlil. Thus in the first line itself we have 'ege' (Ta. eeGi> eeNi) He who extends up and above and reaches the nun-e , the Ta. nuni: the very top. 1. ege-nun-e ege-nun-e e-ta nam-ta-ab-e (The exalted prince, the exalted prince came out of the temple) Another spatial metaphor which may also disclose their understanding of the cosmos is " an-ub-da-limmu" that I have taken as Ta. vaan-uppida-viLimbu, the very edge of the upper limits of the sky. 6. an-ub-da-limmu (d)en-lil-ra (gis) kiri-gin mu-na-sa (The four corners of heaven became green for Enlil like an orchard) Thus Enlil, as understood by Enhudu Anna is the manifestational presence of An, the Absolute BEING who in His phenomenal presence covers the entire world
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Temple in Sumerian and Dravidian-8
The following lines from Temple hymn 21 are of absorbing interest both on linguistic and metaphysical grounds. We find many words occurring here that are culturally significant. The most interesting is ‘galga’ and which is Ta. Kazakam that is still in wide use.
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Temple hymn 21
This hymn is on the temple of (d) Bau in Uru -ku-ga , the divine city. This deity exists now perhaps as Ta. bakavan ( > Sk bhagvaan) or Ta.paavai: Goddess 1(263) uru-ku es numun-i-i-an-ku-ga mu-du-ga sa-a ( Uruku(g), shrine which causes the seed to come forth, belonging to the holy An, called by a good name) Ta. uuru koo iisu ni-u.muL ii-i aaN kooka mutu-njaal saa- a ( The Divine City, the shrine where the sprouts of all are given, the city of Divien An, the primordial world that is real ) ஊரு கோ ஈசு நி-ஊ முள் ஈ-இ ஆண் கோக முதுஞால் சா-அ
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e-galga-su : tTa il kazakam. ( the temple that;s a counsel) Ta. kazakam: an assembly or counsel of scholars or people. Still in use as in Dravidar kazakam ( an association, assembly of the Dravidian people). The ‘su' is Ta. suu as in suu-t-tiram, the utterances that illuminate..
me-i-i : Ta. mey ii-i : that which gives truths. Ta. mey: truth. Ii: to give me-s = me-es : Ta. meyisu : the mey's . Here the ‘-s, -es” can be a plural marker of ianimate things(?) kiri-su-gal : T. kiri-isu kaL : the Great Feet. See ukir: the toe nails ( u-kir: that which is in front of the toe). Also see Ta. karam : hands,
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What I want to connect are the expressions ‘e galga’ iன் line 3 and mey-ii-I of line 4.
It appears the Temple was not simply an institution where resides a deity but also a place where assemblies or counsels were held and this to bring out TRUTHS( Ta. mey) as opposed to falsities (il-uru: the irreal , nonexistent etc) that are there also in the world.
A close look at the line 4 reveals the mechanisms whereby TRUTHS as opposed to falsities were brought out. The temple gives (e tar > Ta il taru) sir-sir (Ta. siir siir) songs that are divinely inspired and ‘es-bar’ perhaps a kind of music (es> isai) that are incantations-like that discloses metaphysical visions) that are nothing but truths. These are erin-ku: divine illuminations that helps one to enjoy metaphysical truths.
This may explain why singing hymns or hymnology is a central feature of temple worship among the Tamils to this day and where Sacred Songs are continued to be produced in great abundance.
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Temple in Sumerian and Dravidian-9
Snake Worship and KuNdalini Sakti
No one will fail to notice that Mother Goddess worship is very dominant among the Dravidians and constitutes an integral part of Agamic Hinduism, What is interesting is that this is also the case with the Sumerians where In-Anna along with many other goddesses are worshiped. An interesting female deity is Dingir Nisaba also known as Dingir Nidaba, the Goddess of Learning and who is called Saraswati even in Rig Veda, a word also of Sumerian origins.
But what I want to point out is the link between goddess worship and KuNdalini sakti hence some aspects of Tantrism. Among the Tamil Siddhas the kuNdalini sakti is seen as a Snake, a dream image that means sexual libido, the root form of strength and power and hence something desired by all the great warriors,
The lines below taken from Kes Temple Hymn 5, composed by En hudu Anna herself(c. 2300 BC) make these points quite clear and help us to understand why there is widespread snake worship along with mother Goddess worship among the Dravidian folks and hindu people in general.
>>>>> Kes Temple Hymns The Fifth Hymn 74 e pirig u-tu sa-bi ur-sag su-du ( Temple borne by a lion, whose interior the hero has embellished)
இல் பிலி ஓது சாய்பி ஓர்சான் சூடு 75. e kes pirig u-tu sa-bi ur-sag su-du ( Kes temple, borne by a lion, whose interior the hero has embellished ) 76. sa-bi ur-sag-ur-sag-e-ne si-mu-un-nin si-sa ( Into its interior the heroes go straight-way) சாய்பி ஓர்சாங்-ஓர்சாங்யினே சீ முன்னின் செய்செல் 77. nin-hur-sag-ga usum-gal-am sa im-mi-in-tus ( Ninhursag, like a great dragon, sits (in its) interior) நின் குற்சாங்க உசும்கள்ளாம் சாய் இம்மின் துஞ்சு 78. (d) nin-tu-ra ama-gal-la tu-tu mu-un-ga-ga ( Nintu, the great mother, has brought about its birth) நிந்தூன்ற அம்மாகள்ள துதி முன் கால்கால் >>>>>>>>> Some important terms here need further discussions. The ‘usumgal’ is Ta. usumkaL where ‘us’ stands for the hissing sound and hence the creature the snake where gal> Ta. kaL means large. This word stands now as Udumpu, a large reptile. The common word in Sumerian is ‘mus’ and which now as ‘muusu, musal, muyal etc meaning the rabbit and so forth. But here what is immensely fascinating is line 77 where the goddess Hur-sag is said to lie down inside the temple as a large snake. Thsu we see here the SNAKE worshipped in the temples is NOT the worship of natural snakes but rther a Goddess who assumes this form. Now another term of interest is “ur-sag” which exists now as Ta. Saan-oor> saanRoor: the great men. Originally in Sumerian it meant brave warriors but in course of time it has come to mean generally great men and so forth. But as warriors , they need immense physical strength and hence they hastened to such temples to gain the grace of Mother Goddess who assumes the shape of a Huge Snake synbolising the Sakti, the power and strength.
To continue-9 Temple in Sumerian and Dravidian-10(final)
As we dig into SumeruTamil literature we get important insights not only into the genesis of the cultures of the Dravidian folks but also the Indians as a whole. I shall discuss some lines from Temple Hymn 30 that are related to the pan Indian concept of Dharma which has assumed meanings quite different but related to the original meaning in Sumerian.
Su nam-tar-re Sk dharma Pali dhamma Ta, tarumam, taanam etc
This hymn, fortunately fully restored is on Nin-in-si-na in the city of I-si-in perhaps named after this deity. This deity appears to be another variant of In-Anna perhaps the Sumerian Madonna, the Mother with a Child symbolizing the reproductive processes in the world, Nin-in-si-na> Ta. Nin iin Sinai: the Goddess (Nin) who helps to give birth to(iin) offspring(sinai) and hence the current Santanalaksmi.
>>>>>>>>> 1 (379) I-si-in(ki) uru an-ne ki-gar-ra sa-sig-ga sa-mu-un-du ( Isin, city, founded by An, which he has built on an empty plain) Ta. Ii-sin(ki) uuru aaNNee kiizkaalla saa-siGka saa munedu ( Isin the city that An has lowered into the world, very beautiful and well built) ஈசின் ஊரு ஆண்ணே கீழ்கால்ல, சேசிங்க சே முன்.எடு ki-gar-ra : Ta. kiiz kaalla : lowered or established (kaalla) in the world (kiiz)
2(380) igi-bi u-( = GISGAL)-ru sa-bi galam-kad-am (In front is the mighty, its interior is built in an artful fashion) Ta. mey-bi mey aaNNee tarunam ( Its powers are powers endowed by An Himself ) Nam-tar-re :Ta tarunam> Ta. tarumam: the endowment. This same notion is also rendered as :an-ne me-si-ma (given powers by An Himself - Exordium 14) This ascertains that the tar-re here is Ta. taru for ‘si, ii, Ta. ii also means to give. In-Anna just as Nin-in-si-na is the Female Power but whose powers are given by An whose consort She is (nu-gig an-na) 5(383) ki-nam-tar-re an Enlil-la ( Place where An and Enlil determine destiny) கீழ் நாஅம் தர்-ஏ ஆண் ஏண்லீல்லே 6(384)
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The word nam-tar-re that occurs in the lines 3 and 5 need additional discussions. The translation of this word as ‘to determine’ here and elsewhere as ‘fate, destiny; etc seems to be only partially right. The point is Su. tar-re is Ta, taru: to give, endow etc and Su. nam is a noun formative that exists as Ta. am . Thus nam-tar-re> Ta. tarumam : endowments, donations etc.
The temple here is the place where the great Sumerian gods An, and ENlil donate or endow the great me’s which here means powers, realties and so forth. The Tarumam is actually the endowments of the Supreme God and the temple becomes the locations of such endowments that become the feasts for the many lesser but great gods.
Thus the original meaning od Ta. tarumam (< Su, nam-tar-re) is the blessings of BEING in the forms of aaN and Enlil and which are various kinds of powers and realities(mey, moy) that become the stuff that are enjoyed by the deities and hence people in general.
Later it appears to have suffered some changes in meaning. The Sk dharma becomes what are articulated and prescribed in the Vedas and the Buddhist Dhamma, a givennes that is there in the world as such and where BEING is not mentioned at all.
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