his collection
pertaining to the cults of deified kings. In the present part is published
a most important tablet of that class. This liturgy of the compiled type
in six _kisubs_ sung in the cult of the god-man Ishme-Dagan, fourth king
of the Isin dynasty, is unique in the published literature of Sumer. Its
musical intricacy and theological importance have been duly defined on
pages 245-247. With the publication of these texts the important song
services of the cults of deified kings are exhausted. In addition to the
texts of this class translated or noted in part two, I call attention to
the very long text concerning Dungi, king of Ur, published by BARTON,
_Miscellaneous Babylonian Inscriptions_ No. 3. In that extremely long poem
in six columns of about 360 lines(25) there are no rubrics, which shows at
once that it is not a cult song service. Moreover, Dungi had not been
deified when the poem was written. It is really an historical poem to this
king whose deification had at any rate not yet been recognized at Nippur.
It belongs in reality to the same class of literature as the historical
poem on his father Ur-Engur, translated on pages 126-136.

The only Sumerian cult songs to deified kings not in the Nippur collection
have now been translated by the writer and made accessible for wider
study. One hymn to Ur-Engur which proves that he had been canonized at his
capitol in Ur will be found in the _Proceedings of the Society of Biblical
Literature_, 1918, 45-50. The twelfth song of a liturgy to Ishme-Dagan
published by ZIMMERN from the Berlin collection is translated on pages
52-56 of the same article. Finally a long liturgy to Libit-Ishtar, son of
Ishme-Dagan, likewise in Berlin, has been translated there on pages
69-79.(26) Since the Berlin texts probably came from Sippar their
existence in that cult is important. For they prove not only the practice
of cult worship of deified kings in that city, but the domination of Isin
over this north Semitic city is thus documented for a period as late as
Libit-Ishtar.

Nearly all the existing prayer services in the cults of the deified kings
of Ur and Isin are now published and translated. The student will observe
that they are all of the compiled type but that there is in most cases
much musical arrangement and striving for combined effect. A few, and
especially the Ishme-Dagan liturgy published as No. 1 of this part, reveal
theological speculation and an effort to give the inst