The "Daiva" Inscription of Xerxes: in Elamite

Author(s): George G. Cameron

Source: Die Welt des Orients, Bd. 2, H. 5/6 (1959), pp. 470-476
Published by: Vandenhoeck & Ruprecht (GmbH & Co. KG)
Stable URL: http://www.jstor.org/stable/25682551 .
Accessed: 08/09/2011 03:36

Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at .
http://www.jstor.org/page/info/about/policies/terms.jsp

JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of
content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms
of scholarship. For more information about JSTOR, please contact support@jstor.org.

Vandenhoeck & Ruprecht (GmbH & Co. KG) is collaborating with JSTOR to digitize, preserve and extend
access to Die Welt des Orients.

http://www.jstor.org
 The "Daiva" Inscription ofXerxes: in Elamite*)
By George G. Cameron

The architectural glory of the Achaemenid kings was their capital, Persepolis.
Planned and built chiefly by Darius and his son Xerxes, its ruins have survived
some twenty four centuries of time. excavated, it has yielded
through Skillfully
the remains of one fine monument after
another: palaces, ornamented stairways,
magnificent reliefs, towering columns and sepulchral tombs, as well as large stores
of inscribed materials. Some of the inscriptions, humble in origin, were the records
kept by royal Treasurers and warehouse keepers who were obliged to pay artisans
and others working at the capital. Other inscriptions were intended for display
and, like the reliefs, adorned palace facades. Still others were hidden in foundation
deposits at the corners of the palaces or audience halls.
One very special inscription1)?perhaps the most important religious document
discovered at Persepolis?was undoubtedly intended to be such a foundation
record. It is an inscription of Xerxes in which the Great King outlaws the worship
of detested beings whom he calls daiva's and relates the destruction of their sanc
tuaries. Repeatedly he refers to the necessity of worshipping the single god Ahura
mazda "according to the Holy Law (Arta) and religious piety"2). Repeatedly also
he asserts that the man who observes the law of Ahuramazda will not only be
happy in life but in death will become one with the Divine Order. Such statements
appear to mark Xerxes as being a confirmed Zoroastrian.
The text of this inscription is carved on two faces and the upper and lower
edges of a hard gray stone measuring more than 53 cms. (roughly 21 inches) square.
One reads down one face of the stone (the obverse) and the lower edge, then rolls
the stone over to read the reverse and its lower edge, just as one would read the
inscription on a clay tablet. There exist two copies of this inscription written in
the Old Persian script and language (only one of which, however, was ever completed

by the court scribes), one in Babylonian (Akkadian), and one in Elamite. They
were all discovered in the garrison quarters at the southeastern corner of the

Persepolis terrace by Dr. Erich F. Schmidt of the Oriental Institute. This is a

peculiar findspot for such important documents intended to serve as foundation
records of new buildings, and the excavator is no doubt right in assuming that

they found theirway to this lowly area only after the death of the king3).
The stone tablet bearing the Elamite inscription, unhappily, had been broken
in ancient times and when discovered lacked a considerable fragment comprising
parts of 28 lines of the original 50 line text. Although the original text received
the special attention of the late master F. H. Weissbach, 4) no amount of ingenuity

*) A somewhat different form of this article will appear, in Persian, in a

forthcoming issue of the reports of the Antiquities Museum of Iran.
x) Bibliography in Roland G. Kent, Old Persian (2nd ed., Revised, 1953),
p. 112. For a description of the circumstances the discovery, see
accompanying
Erich F. Schmidt, Persepolis I (1953), pp. 208a, 2096, and Figs. 87 B?E; also
Persepolis II (1957), pp. 51?53, with Plates 21 and 22.
2) The phrase artaca brazmaniy is still troublesome; see the references cited
in Kent, op. cit., p. 201. Most are the remarks of L. Scherman in
enlightening
JAOS 65 (1946), 141 n. 23.
3) Erich F. Schmidt, Persepolis I (1953), p. 2096.
4) In Symbolae Paulo Koschaker Dedicatae (Leiden, 1939), pp. 189?98.
 The "Daiva" Inscription of Xerxes: in Elamite 471

could permit complete restoration of a document containing so many novel and

complicated expressions. Fortunately, the missing fragment (Taf. 13 and 14) has
recently been found by the Director of the Persepolis Archaeological Institute, Dr.
Ali Sami, while carrying out further excavation and restoration works in that same
area of the terrace in which the other pieces had been discovered.1) The "join" is so

complete that only three or four signs need even partial restoration (Taf. 15 and 16).
Now that this happy discovery has given us the complete Elamite text of the
"Daiva" inscription of Xerxes, it is interesting to observe the extent to which
it varies from the Old Persian original text. Elamite translations of Achaemenian

inscriptions are often noted for their slavish

following of the Old Persian originals.
While the present Elamite inscription provides some interesting variant readings
which may lead to a better understanding of the Old Persian master copy, it may
nevertheless be said to be notorious insofar as its literal translation of the Old
Persian is concerned. In only 50 lines, more than 20 Old Persian words are
simply
borrowed, transcribed, into Elamite cuneiform?as is shown in Table 1.

TABLE 1
Old Persian loanwords in the Elamite version of the Xerxes "Daiva" Inscription
Old Persian word Line(s) Elamite transcription(s) Line(s)
artdvd48, 55 ir-da-ma 40, 46
artdcd 41, 51, 53?4 ir-da-ha-si 34, 42, 45
47
ahaniy ha-nu 39
31?2
ayauda ha-a-ia-u-da 26
gaftdvd 34 ka-te-ma 28
13 ciga si-is-sd 10
daiva 36, 38, 39 da-a-ma 29?30, 32, 33
daivaddnam 37?8 da-a-ma-da-na-um 31
ddtam
18?9 da-ad-da-um 14?5
data
49, 52 da-ad-da-ma 40, 43
dahydva 15, 31, 35 da-a-ia-ma 11?2, 25, 29
dahydvam 33 da-a-ia-ma 28
58?9
,, da-a-ia-u-is 49
dahyundm 8?9 da-a-u-is 7
paru(v) zandnam 9 pdr-ru-za-na-na-um 7
pasdva-maiy 32 ba-is-sd-ma-me 26
framdtdram 6 pir-ra-ma-da-ra-um 5
17
bdjim ba-si13
brazmaniy 41, 51 blr-ra-is-man-nu-ia 34, 42
-maiy (see pasdva-maiy)
yaud- (see ayauda)
47
siydta sd-da39
55 ,, sd-ud-da 45?6
3 siydtim si-ia-ti(-is) 3
zandnam (see paruv zandnam)
16 hacd ha-is-sa 12?3
46
hya ia
39

x) Dr. Sami identified the fragment and graciously permitted me to copy the
text during my brief visit to Persepolis in 1957. This edition of the inscription
is possible, then, because of his kindness, and is published with the of
approval
Dr. M. T. Mostafavi, Director of the Service archeologique.
 472 George G. Cameron

With such a wealth of borrowings before us, we would do well to conclude

that proper Elamite grammar and word order have similarly been drastically
affected. Examination of the inscription leads, in fact, to the impression that
the scribe who wrote it was very poorly equipped with a knowledge of the Elamite

language. This impression is heightened by the discovery that there is an astonishing

number of purely graphic errors.1)
The document is, nevertheless, of considerable importance for an understanding
of the religious belief of the ancient Persian kings, and despite its errors the Elamite
version contributes significantly to our
knowledge of the Elamite vocabulary. It
documents almost a dozen new or
Elamiterare some old and
words?including
hitherto troublesome friends?and us with a clue to the of those
provides meaning
words.2) Such gains are by no means minor. The complete Elamite version of the
Xerxes "Daiva" inscription from Persepolis reads as follows:3)

Text
Obverse
1 dna-ap-pi ir-sd-ir-ra du-ra-mas-da ak-ka hmu-ru-un hi
2 be-is-da ak-ka dki-ik hu-be be-is-da ak-ka vruhl0-ir-ra
3 ir be-is-da ak-ka si-ia-ti-iS be-is-da vruhl?-ir-ra-na ak
4 ka Hk-se-ir-Sd vsunki ir hu-ut-tas-da ki-ir ir-he-ik-ki-ip
v
5 in-na vsunki ki-ir
ir-se-ik-ki-ip-in-na pir-ra-ma-da-ra-um
<uHk-se-ir-sd v
6 ir-sd-ir-ra
vsunki vsunki vsunki-ip-in-na
7 sunki hda-a-u-is-be-na pdr-ru-za-na-na-um vsunki hmu-ru-un
v
8 hi uk-ku as-sa-ka pir-M-at-ti-ni-ka vda-ri-ia-ma-u-is
9 sunki vSd-ak vha-ak-ka-man-nu-?i-ia vpdr-sir8-ra vpdr-sir8-ra
10 vsd-ak-ri vhar-ri-ia vhar-ri-ia si-is-sd na-an-ri vik
11 se-ir-sd vsunki sa-u-mi-in du-ra-mas(\)-da-na hi hda-a-ia
12 ma ak-ka-be-na vu vsunki ap-pi ni gi-ut me-sd-me-ra-ka ha
13 is-sa hba-ir-sd vgi-ul-u-ip vu-ni-ni ba-si-iS tin-gi
14 is ak-ka-be-na vu-ik-ki-mar ap ti-ri-ka hu-be hu-ut-taS da

x) The following errors have been observed:

1. In the name of Ahuramazda, the me-sign is 5 times mistakenly used for the
mas-sign (in lines 11, 26, 33, and 37 [twice]), though being properly employed
elsewhere. Onthe other hand, the mas-sign is, in line 26, improperly used for
me: the scribe,
having used mas for me in the borrowed OP combination pasdva
maiy, me for mas in the following divine name.
employed
2. The m-sign has a most curious form in lines 30, 36, 46 (twice), and 48, but its
customary form in lines 15 (twice) and 50.
3. A useless vertical
wedge appears in ap-pa in lines 40?41.
4. The word ap-pa is superfluous in line 48.
5. The sign ME? (for "logogram") was carelessly omitted in line 48.
6. One wedge was omitted in writing mas in line 49.

2) Special attention may be called to the following, each of which receives full
treatment in the textual notes: ki-te-in: line 31; vgi-ul-u-: line 13; -la-ak-ka:
line 20; hi-hd-ma: lines 25, 29; te-ib-ba: line 26; ka-sa: line 28; pi-da: line 32; gi-ut:
line 12; mu(t)-ur: lines 29, 32.
3) The system of transliteration here employed follows basically that described
by H. H. Paper, Phonology and Morphology of Royal Achaemenid Elamite (Ann
Arbor, Michigan, 1955), hereafter abbreviated PMRAE (for other abbreviations
see PMRAE, pp. 112ff. and Kent, op. cit., pp. 2ff.). Attention may be called to
v
the following: the letter before a syllable indicates the presence of a single vertical
h a single horizontal; d the l? is in
wedge; signifies sign for deity; (for "logogram")
origin the Sumerian ME&; and what is here written as ka is actually qa or kaA.
 The "Daiva" Inscription of Xerxes: in Elamite 473

vu-ni-ni h
15 ad-da-um ap-pa hu-be-te mar-ri-is hma-da
16 hal-tam^tup hhar-ku-ti-is hhar-mi-nu Hs-ra-an-ka ^ar
il tu-ma hhar-ri-ma hba-ak-si Hu-ik-da hma-ra-is-ma
18 hba-pi-li hds-su-ra hsa-da-ku Hs-pdr-da hmu-is
19 ri-ia Ha-u-na ak-ka-be AN.KAMl9-ma mar-ri-is ku-ud-da
20 ak-ka-be AN.KAMlg-la-ak-ka mar-ri-ih-da hma-si-ia hhar
21 ba-ia nkdn-da-ra hhi-in-du-is hka-ut-ba-du-ka hda
22 h
ha Hd-ak-ka u-mar-ka hsd-ak-ka ti-ig-ra-ka-u-da
23 is-ku-ud-ra h
hha-ku-pi-si-ia hpu-ud-da-ia hkur-ka

Edge
24 ku-si-ia na-an-ri Hk-se-ir-sd vsunki sa-ap ap-pa vu
25 vsunki hu-ud-du-gi-ut sd-ri hi-sd-ma hda-a-ia-ma ap-pa

Reverse
26 te-ib-ba tal-li-ka ha-a-ia-u-da ba-is-sd-ma-me(l) du-ra-mas(\)
27 da pi-ik-ti vu da-is sa-u-mi-in du-ra-mas-da-na hu-be
28 ^da-a-ia-ma vu ka-sa ku-ud-da ka-te-ma ap-pi-in mur-da
29 ku-ud-da hi-sd-ma hda-a-ia-ma sd-ri mu(iy-ur* ap-pu-ka da-a
30 ma si-ib-be hu-ud-da-is-da me-ni(\) sa-u-mi-in du-ra-mas-da
31 na vu hu-be da-a-ma-da-na-um sa-ri ku-ud-da ki-te-in-uk
32 ku ap pi-da da-a-ma si-ib-be a-nu mu(1)-ur ap-pu
hu-ud-da-an-{ti)
33 ka da-a-ma si-ib-be hu-ut-tuk-ka hu-be-ma vu du-ra-mas(\)
34 da si-ib-be hu-ud-da ir-da-ha-si blr-ra-is-man-nu-ia ku-ud-da
35 v
da-a-ki-da sd-ri ap-pa mi-is-nu-ka hu-ut-tuk-ka hu-be
36 u si-is-ni(\)-na hu-ud-da hi ap-pa vu hu-ud-da-ra mar-ri
37 da sa-u-mi-in du-ra-mas(\)-da-na hu-ud-da du-ra-mas(l)-da
38 pi-ik-ti vu da-is ku-is hu-ut-tuk-ka hu-ud-ra vnu ak
39 ka-ia mas-sd an-ka iET,-man-da sd(\)-da ha-nu ka-tuk-da ku-ud-da
40 hal-be-in-da ir-da-ma ni-in-da hu-be da-ad-da-ma is-si-is ap(\)
41 pa du-ra-mas-da se-ra-is-da du-ra-mas-da si-ib-be hu
42 ut-tas ir-da-ha-si bir-ra-is-man-nu-ia vruhlg-ir-ra
sa-ap
43 hu-be-ma da-ad-da-ma is-si-ma-ak ap-pa du-ra-mas-da se
44 ra-is-da ku-ud-da du-ra-mas-da si-ib-be hu-ud-da-man-ra
45 ir-da-ha-si bir-ra-is-man-nu-ia hu-be ku-ud-da ka-tuk-ra sd
46 ud-da ni(\)-ma-ak ku-ud-da hal-pi-ik-ra ir-da-ma ni(\)-ma-ak na
47 an-ri vik-se-ir-sd vsunki vu du-ra-mas-da un nu-is
48 gi-is-ni(!) ap-pa mi-is-nu-ka-ik-ki-mar ku-ud-da hul-hi<lg>

Edge
49 ku-ud-da hi hda-a-ia-u-is hu-be vu du-ra-mas(\)-da
50 in su-da-ma-an hu-be-da du-ra-mas-da hu du-nu-is-ni

Translation
? 1 (lines 1?5)
A great god (is) Ahuramazda who created this earth; who created yonder
heaven; who created man; who created happiness for man; who made Xerxes
king?one of many, the king, one of many, the lord.

? 2 (lines 6?10)
I (am) Xerxes, Great King, King ofKings, King of lands containing all kinds
of men, King upon this great earth far-and-wide, the son of Darius the King,
an Achaemenian, a Persian, son of a Persian, an Aryan,
having Aryan lineage.
 474 George G. Cameron

? 3 (lines 10?24)
Says Xerxes the King: By the favor of Ahuramazda these (are) the countries
ofwhich I am theirking; afar offfromPersia theywere mastered; tome they brought
tribute; whatever was said to them by me, that they did; the law that (was)
mine, to that they held: Media, Elam, Arachosia, Armenia, Drangiana, Parthia,
Aria, Bactria, Sogdia, Chorasmia, Babylonia, Assyria, Sattagydia, Sardis, Egypt,
the Ionians who hold (i. e. dwell by) the sea, and (those) who are dwelling beyond
the sea, (men of) Maka, Arabia, Gandara, Sind, Cappadocia, Dahae, Amyrgian
Scythians, Tigraxauda Scythians, Skudra, (men of) Akaufaka, Libyans, Carians,
Ethiopians.

? 4a (lines 24?28)
Says Xerxes the King: When that I had become King, (there) was, within
a land which is written above, confusion. Then Ahuramazda me aid; by
brought
the favor of Ahuramazda I struck that land down and I restored them(!) to its place.

? 46 (lines 29?34)
And within the(se) lands (there) was (a place) in which, formerly, (people)
made offering to Daivas. Then by the favor of Ahuramazda I destroyed that

sanctuary of Daivas and by a ban I proclaimed to them: "To the Daivas, do not
make Where, formerly, an offering had been made to the Daivas, in
offering!"
that place I made offering to Ahuramazda according to the Holy Law (Arta) and

religious piety.

? 4c (lines 34?38)
Also, there was other (business) that had been ill-done; I made that (a thing)
of good. This which I did, I did it all by the favor of Ahuramazda. Ahuramazda

brought me aid until I made it complete.

? 4d (lines 38?47)
You who (come) hereafter: if,when living, you would think (i. e. desire) "May
I be happy!" and when dead (desire) that you may be blessed (literally: in Arta),

(then) observe that law which Ahuramazda has commanded; make offering to
Ahuramazda according to the Holy Law and religious piety. (As for) any man, when
he is observant to that law which Ahuramazda has commanded and who makes
to Ahuramazda to the Holy Law and religious piety, he both
offering according
when living will be happy and when dead will be blessed.
? 5 (lines 46?50)
the King: Ahuramazda from harm me and
Says Xerxes May protect (my)
land. That I beseech all that may Ahuramazda
royal house and this Ahuramazda;
give me!

Line 7: The borrowed word is, of course, OP paruzananam rather than the form
paruv: zananam which appears in the OP text.
Line 12: The usage of gi-ut, without an accompanying verb, to express the notion
"I am," further documents this expression in DB ? 63 and DNa ? 4; cf.
Paper, PMRAE, pp. 66fT.
Line 13: For "boat commander"?i. e. "admiral"?cf. Cameron,
G1&Mk-gi-ul-li-ra,
Persepolis Treasury Tablets, Text No. 8, p. 94 and W. Hinz, Archiv Orientdlni
18 (1950), 287 n.
The OP loanword ba-si must, of course, be restored in DB I: 16 (? 7).
Line 16: Har-ku-ti-i? is a most interesting way to reproduce OP Harahuvati-,
late Avestan Haraxvaiti~, "Arachosia." On the basis of the initial verticals
seen on the original
of the ku-aiga (which alone were to be fragment), Weiss
 The "Daiva" Inscription of Xerxes: in Elamite 475

bach read har-ras-[_], but the new fragment clearly shows four horizontals
following the verticals. Hitherto, the only Elamite forms known were har-ra
u-ma-ti-is (DB ?? 6, 45, 47) and har-ru-ma-ti-is (DNa ? 3), but [har-ku]-ut
ti-is should perhaps be restored in DSe: 39.
Line 20: AN.KAMl%-la-ak~ka is the equivalent of OP paradraya, "beyond the sea."
A variant writing of the same suffix -la-ak-ka may now be seen in the hitherto
incorrectly divided passage DB I: 70 (? 18: Hi-ig-ra-an -la-gi iX-ud-da, "I made
over (i. e., I crossed) the Tigris," in which the -an must now be interpreted
as a mark of the "accusative." In all probability the same suffix reappears
in the expression ap-pan- la-ik-ki -um-me, "wrongdoing" (more literally,
"transgression") in DB ??63 and 64; the ingenious explanation of this word
by H. H. Paper in Language, 29 (1953), 66ff. is not altogether vitiated by the
recognition that -lagij-lakkij-lakka is the proper suffixed form.
Lines 25?28: It is interesting to observe that with the exception of the plural
pronoun in line 28, the Elamite couches all its forms in the singular, thus
implying that only one land was involved in the "confusion" to which Xerxes
refers. The basic text was, however, of course the Old Persian, which was
itself somewhat confused.
Line 25: A discussion of the verb sd-ri may be found in "The Elamite Text of
the Bisitun Inscription" in a forthcoming issue of JCS. I there cite all the new
readings obtained from my reexamination of the Elamite version in 1948 and
1957.
The "form" hi-sd-ma, which both here and in line 29 renders OP atar aitd,
"within these (lands)," troubled me The -ma could
slightly. postpositional
of course be understood to be the equivalent of OP atar, "within," but that
would leave hi-sd to render the "here"-deixis pronoun "these"?and we know
that this may be reproduced by hi alone (see lines 11?12, where "these are the
lands," OP imd dahyava, is rendered in Elamite by hihda-a-ia~ma; cf. also
Paper, PMRAE, pp. 103f.). In DB ? 8, OP atar imd dahyava, "within these
lands," is reproduced by da-a-ia-u-is hi-ha-ti-ma (similarly, DB ? 53); thus
the pronoun hi takes postpositional suffixes, and other forms known include
hi-ik-ka, hi-uk-ku(-ma or -ra), hi-ma, and hi-ma-uk-ku.
In view of the fact that the ?l-sign is known to have, in Akkadian,
the logographic significations libbu, "heart," and qirbu, "midst" (hence its
usage as a preposition meaning "within"), one might be tempted to see the
same usage of sa here; such an interpretation is ruled out, however, by the
fact that a) all logograms in Elamite are followed by the mes-sign, which is
here absent, and b) the Elamite sign sa is so far known to have only the syllabic
value sd (as in sa-nu-gi-ut parallel to si-in-nu-gi-ut, etc.). Apparently, there
fore, we must draw the conclusion that sa-ma is itself a hitherto undocumented
postpositional suffix constructed somewhat like -uk-ku-ma.
Line 26: Contrary to the thought of Weissbach in his publication of this text,
the form te-ib-ba which accompanies the verb tal-li-ka, "written," cannot be
identified with Elamite/Babylonianfa^pi; in the revised readings of the Bisitun
inscription, tuppi is always preceded by a horizontal wedge. As with the
similarly constructed ti-ib-be da-ah in DB ??25 and 29 (where "I sent forth,
above, up" is called for), this auxiliary particle must carry the same meaning
as OP upariy, Babylonian mahru, "above, earlier."
Line 28: In the stereotyped formulas of DB, the variant forms and compounds of
OP jan- (one of which is here used in the OP text of XP h) are rendered uniformly
by Elamite hal-pi-, the only exception being in DB ??32 and 33, where "his
one eye I cut off" becomes el-te ki du-ma. Thus the verb kas- appears to be
a verb new to It does
royal Achaemenid inscriptions. occur, however, in late
Elamite documents from Susa, where it is employed in connection with iron
workers (see last W .Hinz in ZA N. F. 16, 1952, 239). It also occurs in three
Persepolis Treasury tablets (see Cameron, op. cit.): No. 23, an allocation to
hhkur-tas AN.BAB1^ ka-si-ip, "workmen, iron forgers"; No. 18: an allocation
7040 wo, ii, 5/6 31
476 George G. Cameron: The "Daiva" Inscription of Xerxes: in Elamite

to hhkur-taS hhdu-um-mar-ra-kur-rdS-be a-ak AN.BAR1* ka-si-ip, "Workmen,

doormakers and iron forgers"; and No. 74: an allocation to hhkur-taS GI^GI^
Se-iS-ki-ip AN.BAR1* ka-si-ip hba-ir-Sd, "Workmen, woodcarvers (and) iron
smiths at Persepolis." In Asia Major, 2 (1951), 136, Dr. I. Gershevttch
suggested this slight revision of these readings; I happily accept them. The
work of iron forgers and smiths in hammering, "striking down" on their
material, is exactly the sense we need for our first person verb in this new
fragment ofXP/&. The same verb may also appear inXV ? 3 under the form
gi-is-sa-ma-na, although the latter attempts to give expression to OP katanaiy,
"to dig out (a niche)."
Line 29: The word tentatively transliterated mu(l)-ur appears also in line 32; in
both the meaning "where" is indicated by context as well as by the
places
version in a) Akkadian, which employs aSar in its lines 29 and 32, and b) Old
Persian, which uses yaddtya in lines 35?36, yaddya in line 39.
There are here several problems, however. The OP yaddtya is probably
an error in writing (cf. Kent, Old Persian, p. 204), and yaddya has
merely
already appeared in the revised reading of DB III: 26 (? 40) in the phrase
kdra pdrsa hya vi&dpatiy hacd yaddya frataram hauv hacdma hamiciya abava.
This may be translated freely (in part with Benveniste, BSLP, 47, 1
phrase
[1951], 34f. and W. Hinz, ZA, N. F. 16 [1952], 246f.): "The Persian army in
the palace, from which previously it had revolted from me, (went over to that
Vahyazdata)." In this passage the OP and Elamite versions do not quite agree,
for the latter reads simply, "The Persian army which had previously been sent
to the palace from Anzan, revolted from me" (see JCS, 5 [1951], 50; also in
a article in the same journal).
forthcoming
In any event the Elamite word read mu(1)-ur in the document before us
"where," and following a suggestion of Dr. Richard T. Hallo ck we
signifies
may assuredly see mu-ur, with this meaning, in the hitherto somewhat proble
matic passage in the Darius on the southern wall of the
Persepolis ^inscription
terrace. Lines 7?10 of DP/ read: GI&ka-at hi-ma mt*(hitherto read uk)-ur
hhal-mar-rdS hi ku-Si-ka ap-pu-ka hi-ma hhal-mar-rdS in-ni ku-Si-ik: "(Says
Darius the King:) on this platform where this fortress has been built, formerly
here a fortress had not been built." The excellent photograph in E. F. Schmidt,
Persepolis I, PI. 7 confirms the above reading.
in our new fragment of XP7& the first sign of what is read
Unfortunately,
as mu(1)-ur is not mu; in both occurrences it is almost distinctively different
from other mw-signs in the inscription: in lines 1, 7, and 18.1 have often toyed
with the thought that the sign in question might be tak, forwhich another
(Akkadian) value is Sum?which value, however, has not yet been recognized
in royal inscriptions; thus the word in this passage be tak-taS or Sum-taS.
might
However, in view of the fact that mu-ur is by far the better reading of DP/: 8,
where the meaning, as here, is unquestionally "where," we must apparently
conclude that the same word appears here.

Lines 31?32: Elamite ki-te-in-uk-ku op pi-da corresponds to OP patiyazbayam,

"I (from patiy plus zba-, "call") and Babylonian apteqirra.
proclaimed"
Following a of Professor W. Hinz, I propose that our old friend
suggestion
of earlier ("classical") Elamite, ki-te-in, when followed by the suffix uk-ku,
means like "upon, a ban."
something by
Some uncertainty develops regarding the proper division of
frequently
newly discovered Elamite words, but in this case we must surely read ap pi-da
and recognize ap as the "here"-deixis personal plural pronoun in the "accusa
tive" (cf. Paper, PMRAE, pp. 101 f.) which here brings to expression the OP
prefix patiy. The new verb,
verbal in the first person, is therefore pi-da, "I de
clared, decreed," or similarly.

Lines 39?40: Contrary to Weissbach, there is no confusion of first and second

person verbal forms in these lines; compare the translation.

Line 48: The word ap-pa is quite cf. DNa ? 5 and even A2Sa:5.
superfluous;
 TAFEL 13

The New Fragment of the Daiva Inscription of Xerxes in Elamite (Obverse, lines 11?23, and
Edge, lines 24?25; photograph Courtesy of Iranian Service arch^ologique)
Zu: Cameron, The "Daiva" Inscription of Xerxes: in Elamite
TAFEL 14

The New Fragment of the Daiva Inscription of Xerxes in Elamite (Reverse, lines 26?39 of the
complete text; photograph courtesy of Iranian Service archeologique)
Zu: Cameron, The "Daiva" Inscription of Xerxes: in Elamite
 TAFEL 15

GHHBHHPHHIH

The Daiva Inscription of Xerxes in Elamite: Obverse and Lower Edge of the Complete Text
(photograph courtesy of Iranian Service arch^ologique)
Zu: Cameron, The "Daiva" Inscription of Xerxes: in Elamite
TAFEL 16

The Daiva Inscription of Xerxes in Elamite: Reverse and Lower Edge of the Complete Text
(photograph courtesy of Iranian Service arch6ologique)
Zu: Cameron, The "Daiva" Inscription of Xerxes: in Elamite