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Result: 111 paragraph(s)
Enki and the world order: c.1.1.3
After he had turned his gaze from there, after Father Enki had lifted his eyes across the Euphrates, he stood up full of lust like a rampant bull, lifted his penis, ejaculated and filled the Tigris with flowing water. He was like a wild cow mooing for its young in the wild grass, its scorpion-infested cow-pen. The Tigris …… at his side like a rampant bull. By lifting his penis, he brought a bridal gift. The Tigris rejoiced in its heart like a great wild bull, when it was born ……. It brought water, flowing water indeed: its wine will be sweet. It brought barley, mottled barley indeed: the people will eat it. It filled the E-kur, the house of Enlil, with all sorts of things. Enlil was delighted with Enki, and Nibru was glad. The lord put on the diadem as a sign of lordship, he put on the good crown as a sign of kingship, touching the ground on his left side. Plenty came forth out of the earth for him.
Enki and the world order: c.1.1.3
He organised ploughs, yokes and teams. The great prince Enki bestowed the horned oxen that follow the …… tools, he opened up the holy furrows, and made the barley grow on the cultivated fields. Enki placed in charge of them the lord who wears the diadem, the ornament of the high plain, him of the implements, the farmer of Enlil -- Enkimdu, responsible for ditches and dykes.
Enki and the world order: c.1.1.3
The lord called the cultivated fields, and bestowed on them mottled barley. Enki made chickpeas, lentils and …… grow. He heaped up into piles the early, mottled and innuḫa varieties of barley. Enki multiplied the stockpiles and stacks, and with Enlil's help he enhanced the people's prosperity. Enki placed in charge of all this her whose head and body are dappled, whose face is covered in syrup, the mistress who causes sexual intercourse, the power of the Land, the life of the black-headed -- Ezina, the good bread of the whole world.
Enlil and Ninlil: c.1.2.1
You are lord! You are king! Enlil, you are lord! You are king! Nunamnir, you are lord! You are king! You are supreme lord, you are powerful lord! Lord who makes flax grow, lord who makes barley grow, you are lord of heaven, lord plenty, lord of the earth! You are lord of the earth, lord plenty, lord of heaven! Enlil in heaven, Enlil is king! Lord { whose utterances } { (2 mss. have instead:) whose pronouncements } cannot be altered at all! His primordial utterances will not be changed! For the praise spoken for Ninlil the mother, praise be to { (1 ms. adds:) the Great Mountain, } Father Enlil!
Inana and Šu-kale-tuda: c.1.3.3
Then the raven rose up from this oddity, and climbed up it -- a date palm! -- with a harness. It rubbed off the kohl (?) …… which it had stuffed into its beak onto the pistils (?). …… just as with a date palm, which …… the ground, a tree growing forever -- who had ever seen such a thing before? Its scaly leaves surround its palmheart. Its dried palm-fronds serve as weaving material. Its shoots are like surveyor's gleaming line; they are fit for the king's fields. Its (?) branches are used in the king's palace for cleaning. Its dates, which are piled up near purified barley, are fit for the temples of the great gods. That a bird like the raven, performing the work of man, makes the counterweight blocks of the shadouf bump up and settle down; that it makes the counterweight blocks of the shadouf bump down and rise up -- who had ever seen such a thing before? At his master's command, the raven stepped into the abzu. -- Now, what did one say to another? What further did one add to the other in detail?
Nanna-Suen's journey to Nibru: c.1.5.1
"Give to me, Enlil, give to me -- I want to set off for Urim! In the river give me the carp-flood -- I want to set off for Urim! In the fields give me speckled barley -- I want to set off for Urim! In the marshes give me kuda carp and suḫur carp -- I want to set off for Urim! In the reedbeds give me old reed and fresh reed -- I want to set off for Urim! In the forests give me the ibex and wild ram -- I want to set off for Urim! In the high plain give me the mašgurum tree -- I want to set off for Urim! In the orchards give me syrup and wine -- I want to set off for Urim! In the palace give me long life -- I want to set off for Urim!"
Nanna-Suen's journey to Nibru: c.1.5.1
He gave to him, Enlil gave to him -- and he set off for Urim. In the river he gave him the carp-flood -- and he set off for Urim. In the field he gave him speckled barley -- and he set off for Urim. In the pond he gave him kuda carp and suḫur carp -- and he set off for Urim. In the reedbeds he gave him old reed and fresh reed -- and he set off for Urim. In the forests he gave him the ibex and wild ram -- and he set off for Urim. In the high plain he gave him the mašgurum tree -- and he set off for Urim. In the orchards he gave him syrup and wine -- and he set off for Urim. In the palace he gave him long life -- and he set off for Urim.
Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2
{ (1 ms. adds before line 1:) An, king of the gods, majestic one: } O king, storm of majestic splendour, peerless Ninurta, possessing superior strength; who pillages the mountains all alone; deluge, indefatigable serpent hurling yourself at the rebel land, hero striding formidably into battle; lord whose powerful arm is fit to bear the mace, reaping like barley the necks of the insubordinate; Ninurta, king, son in whose strength his father rejoices; hero whose awesomeness covers the mountains like a south storm; Ninurta, who makes the good tiara, the rainbow (?), flash like lightning; grandly begotten by him who wears the princely beard; dragon who turns on himself, strength of a lion snarling at a snake, roaring hurricane; Ninurta, king, whom Enlil has exalted above himself; hero, great battle-net flung over the foe; Ninurta, with the awesomeness of your shadow extending over the Land; releasing fury on the rebel lands, overwhelming their assemblies! Ninurta, king, son who has forced homage to his father far and wide!
Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2
But the lord howled at the mountains, could not withhold a roar. The hero did not address the rebel lands, he ……. He reversed the evil that it had done ……. He smashed the heads of all the enemies, he made the mountains weep. The lord ranged about in all directions, like a soldier saying "I will go on the rampage." Like a bird of prey the Asag looked up angrily from the mountains. He commanded the rebel lands to be silent and ……. Ninurta approached the enemy and flattened him like a wave (?). The Asag's terrifying splendour was contained, it began to fade, it began to fade. It looked wonderingly upwards. Like water he agitated it, he scattered it into the mountains, like esparto grass he pulled it up, like esparto grass he ripped it up. Ninurta's splendour covered the Land, he pounded the Asag like roasted barley, he …… its genitals (?), he piled it up like a heap of broken bricks, he heaped it up like flour, as a potter does with coals; he piled it up like stamped earth whose mud has been dredged. The hero had achieved his heart's desire. Ninurta, the lord, the son of Enlil, …… began to calm down.
Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2
At that time, the good water coming forth from the earth did not pour down over the fields. The cold water (?) was piled up everywhere, and the day when it began to …… it brought destruction in the mountains, since the gods of the Land were subject to servitude, and had to carry the hoe and the basket -- this was their corvée work -- people called on a household for the recruitment of workers. The Tigris did not bring up its flood in its fullness. Its mouth did not finish in the sea, it did not carry fresh water. No one brought (?) offerings to the market. The famine was hard, as nothing had yet been born. No one yet cleaned the little canals, the mud was not dredged up. No one yet drew water for the fertile fields, ditch-making did not exist. People did not work (?) in furrows, barley was sown broadcast.
Ninurta's exploits: a šir-sud (?) to Ninurta: c.1.6.2
Now, today, throughout the whole world, kings of the Land far and wide rejoice at Lord Ninurta. He provided water for the speckled barley in the cultivated fields, he { raised up } { (2 mss. have instead:) piled up } the harvest of fruits in garden and orchard. He heaped up the grain piles like mounds. The lord caused trading colonies to go up from the Land of Sumer. He contented the desires of the gods. They duly praised Ninurta's father.
How grain came to Sumer: c.1.7.6
Men used to eat grass with their mouths like sheep. In those times, they did not know grain, barley or flax. An brought these down from the interior of heaven. Enlil lifted his gaze around as a stag lifts its horns when climbing the terraced …… hills. He looked southwards and saw the wide sea; he looked northwards and saw the mountain of aromatic cedars. Enlil piled up the barley, gave it to the mountain. He piled up the bounty of the Land, gave the innuḫa barley to the mountain. He closed off access to the wide-open hill. He …… its lock, which heaven and earth shut fast (?), its bolt, which …….
How grain came to Sumer: c.1.7.6
Then Ninazu ……, and said to his brother Ninmada: "Let us go to the mountain, to the mountain where barley and flax grow; …… the rolling river, where the water wells up from the earth. Let us fetch the barley down from its mountain, let us introduce the innuḫa barley into Sumer. Let us make barley known in Sumer, which knows no barley."
How grain came to Sumer: c.1.7.6
Ninmada, the worshipper of An, replied to him: "Since our father has not given the command, since Enlil has not given the command, how can we go there to the mountain? How can we bring down the barley from its mountain? How can we introduce the innuḫa grain into Sumer? How can we make barley known in Sumer, which knows no barley?"
Lugalbanda in the mountain cave: c.1.8.2.1
When in ancient days heaven was separated from earth, when in ancient days that which was fitting ……, when after the ancient harvests …… barley was eaten (?), when boundaries were laid out and borders were fixed, when boundary-stones were placed and inscribed with names, when dykes and canals were purified, when …… wells were dug straight down; when the bed of the Euphrates, the plenteous river of Unug, was opened up, when ……, when ……, when holy An removed ……, when the offices of en and king were famously exercised at Unug, when the sceptre and staff of Kulaba were held high in battle -- in battle, Inana's game; when the black-headed were blessed with long life, in their settled ways and in their ……, when they presented the mountain goats with pounding hooves and the mountain stags beautiful with their antlers to Enmerkar son of Utu --
Lugalbanda in the mountain cave: c.1.8.2.1
"Utu, I greet you! Let me be ill no longer! Hero, Ningal's son, I greet you! Let me be ill no longer! Utu, you have let me come up into the mountains in the company of my brothers. In the mountain cave, the most dreadful spot on earth, let me be ill no longer! Here where there is no mother, there is no father, there is no acquaintance, no one whom I value, my mother is not here to say "Alas, my child!" My brother is not here to say "Alas, my brother!" My mother's neighbour who enters our house is not here to weep over me. If the male and female protective deities were standing by, the deity of neighbourliness would say," A man should not perish." A lost dog is bad; a lost man is terrible. On the unknown way at the edge of the mountains, Utu, is a lost man, a man in an even more terrible situation. Don't make me flow away like water in a violent death! Don't make me eat saltpetre as if it were barley! Don't make me fall like a throw-stick somewhere in the desert unknown to me! Afflicted with a name which excites my brothers' scorn, let me be ill no longer! Afflicted with the derision of my comrades, let me be ill no longer! Let me not come to an end in the mountains like a weakling!"
Lugalbanda in the mountain cave: c.1.8.2.1
A brown wild bull, a fine-looking wild bull, a wild bull tossing its horns, a wild bull in hunger (?), resting, seeking with its voice the brown wild bulls of the hills, the pure place -- in this way it was chewing aromatic šimgig as if it were barley, it was grinding up the wood of the cypress as if it were esparto grass, it was sniffing with its nose at the foliage of the šenu shrub as if it were grass. It was drinking the water of the rolling rivers, it was belching from ilinnuš, the pure plant of the mountains. While the brown wild bulls, the wild bulls of the mountains, were browsing about among the plants, Lugalbanda captured this one in his ambush (?). He uprooted a juniper tree of the mountains and stripped its branches. With a knife holy Lugalbanda trimmed its roots, which were like the long rushes of the field. He tethered the brown wild bull, the wild bull of the mountains, to it with a halter.
Lugalbanda in the mountain cave: c.1.8.2.1
A brown goat and a buck-goat -- flea-bitten goats, lousy goats, fatty (?) goats -- in this way they were chewing aromatic šimgig as if it were barley, they were grinding up the wood of the cypress as if it were esparto grass, they were sniffing with their noses at the foliage of the šenu shrub as if it were grass. They were drinking the water of the rolling rivers, they were belching from ilinnuš, the pure plant of the mountains. While the brown goats and the buck-goats were browsing about among the plants, Lugalbanda captured these two in his ambush (?). He uprooted a juniper tree of the mountains and stripped its branches. With a knife holy Lugalbanda cut off its roots, which were like the long rushes of the field. With chains he fettered the brown goat and the buck-goat, both the goats. { (1 ms. adds:) ……, he piled up ……. }
Lugalbanda in the mountain cave: c.1.8.2.1
"Who will slaughter (?) a brown wild bull for me? Who will make its fat melt for me? He shall take my axe whose metal is tin, he shall wield my dagger which is of iron. Like an athlete I shall let him bring away the brown wild bull, the wild bull of the mountains, I shall let him like a wrestler make it submit. Its strength will leave it. When he offers it before the rising sun, let him heap up like barleycorns the heads of the brown goat and the buck-goat, both the goats; when he has poured out their blood in the pit -- let their smell waft out in the desert so that the alert snakes of the mountains will sniff it."
Lugalbanda in the mountain cave: c.1.8.2.1
Lugalbanda awoke -- it was a dream. He shivered -- it was sleep. He rubbed his eyes, he was overawed. He took his axe whose metal was tin, he wielded his dagger which was of iron. Like an athlete he brought away the brown wild bull, the wild bull of the mountains, like a wrestler he made it submit. Its strength left it. He offered it before the rising sun. He heaped up like barleycorns the heads of the brown goat and the buck-goat, both of the goats. He poured out their blood in the pit so that their smell wafted out in the desert. The alert snakes of the mountains sniffed it.
Lugalbanda in the mountain cave: c.1.8.2.1
(Description of the demons) They make …… Enki, father of the gods; they are ……, they ……; like a string of figs dripping with lusciousness, they hang their arms. They are gazelles of Suen running in flight, they are the fine smooth cloths of Ninlil, they are the helpers of Iškur; they pile up flax, they pile up barley; they are wild animals on the rampage, they descend like a storm on a rebel land hated by Suen, indeed they descend like a storm. They lie up during all the long day, and during the short night they enter …… houses (?); during the long day, during the short night they lie in beds ……, they give ……. At dead of night they ……, in the breeze …… swallows of Utu; they enter into house after house, they peer into street after street, they are talkers, they are repliers to talkers, seeking words with a mother, replying to a great lady; they nestle at the bedside, they smite ……, when the black …… are stolen, they leave …… the doors and tables of humans, they change ……, they tie the door-pivots together. The hero who ……, Utu who ……, the heroic youth Utu of the good word (2 lines unclear) the incantation …… of the youth Utu, which the Anuna, the great gods, do not know, from that time ……, (3 lines unclear)
Enmerkar and the lord of Aratta: c.1.8.2.3
City, majestic bull bearing vigour and great awesome splendour, Kulaba, ……, breast of the storm, where destiny is determined; Unug, great mountain, in the midst of ……. There the evening meal of the great abode of An was set. In those days of yore, when the destinies were determined, the great princes allowed Unug Kulaba's E-ana to lift its head high. Plenty, and carp floods, and the rain which brings forth dappled barley were then increased in Unug Kulaba. Before the land of Dilmun yet existed, the E-ana of Unug Kulaba was well founded, and the holy ĝipar of Inana in brick-built Kulaba shone forth like the silver in the lode. Before …… carried ……, before ……, before …… carried ……, before the commerce was practised; before gold, silver, copper, tin, blocks of lapis lazuli, and mountain stones were brought down together from their mountains, before …… bathed for the festival, ……, …… time passed. (2 lines missing)
Enmerkar and the lord of Aratta: c.1.8.2.3
""Now if Enmerkar just makes straight for the …… of Aratta, for the benevolent protective spirit of the mountain of holy powers, for Aratta, which is like a bright crown of heaven, then I shall make my pre-eminence clear, and he need not pour barley into sacks, nor have it carted, nor have that barley carried into the settlements, nor place collectors over the labourers.""
Enmerkar and the lord of Aratta: c.1.8.2.3
""But if he were actually to have barley poured into carrying-nets, and to have it loaded on the packasses at whose sides reserve donkeys have been placed, and were to have it heaped up in a pile in the courtyard of Aratta -- were he really to heap it up in such a manner; and were Inana, the luxuriance of the grain pile, who is the 'illuminator of the lands', the 'ornament of the settlements', who adorns the seven walls, who is the heroic lady, fit for battle, who, as the heroine of the battleground, makes the troops dance the dance of Inana -- were she actually to cast off Aratta as if to a carrion-pursuing dog, then in that case I should submit to him; he would indeed have made me know his preeminence; like the city, I in my smallness would submit to him." So say to him."
Enmerkar and the lord of Aratta: c.1.8.2.3
After day had broken and Utu had risen, the sun god of the Land lifted his head high. The king combined the Tigris with the Euphrates. He combined the Euphrates with the Tigris. Large vessels were placed in the open air, and he stood small vessels beside them, like lambs lying on the grass. …… vessels were placed in the open air adjacent to them. Then the king, Enmerkar, the son of Utu, placed wide apart the ešda vessels, which were of gold. Thereupon, the …… clay tablet, the pointed stylus of the assembly, the golden statue fashioned on a propitious day, beautiful Nanibgal, grown with a fair luxuriance, Nisaba, the lady of broad wisdom, opened for him her holy house of wisdom. He entered the palace of heaven, and became attentive. Then the lord opened his mighty storehouse, and firmly set his great lidga measure on the ground. The king removed his old barley from the other barley; he soaked the greenmalt all through with water; its lip …… the ḫirin plant. He narrowed the meshes of the carrying nets. He measured out in full (?) the barley for the granary, adding for the teeth of locusts. He had it loaded on the packasses at whose sides reserve donkeys were placed. The king, the lord of broad wisdom, the lord of Unug, the lord of Kulaba, despatched them directly to Aratta. He made the people go on to Aratta on their own, like ants out of crevices. Again the lord added instructions for the messenger going to the mountains, to Aratta:
Enmerkar and the lord of Aratta: c.1.8.2.3
After he had thus spoken to him, the messenger went on his way to Aratta; his feet raised the dust of the road, and made the little pebbles of the hills thud; like a dragon prowling the desert, he was unopposed. After the messenger reached Aratta, the people of Aratta stepped forward to admire the packasses. In the courtyard of Aratta, the messenger measured out in full (?) the barley for the granary, adding for the teeth of locusts. As if from the rains of heaven and the sunshine, Aratta was filled with abundance. As when the gods return to their seats (?), Aratta's hunger was sated. The people of Aratta covered their fields with the water-soaked greenmalt. Afterwards, couriers and šatam officials ……. (2 lines unclear)
Enmerkar and the lord of Aratta: c.1.8.2.3
After he had spoken thus to him, for that reason he went inside the sanctuary …… and lay himself down in a fast. Day broke. He discussed the matter at length, he spoke unspeakable words; he circulated with this matter as if it were barley eaten by a donkey.
Enmerkar and En-suḫgir-ana: c.1.8.2.4
"Let him submit to me, let him bear my yoke. If he submits to me, indeed submits to me, then as for him and me -- he may dwell with Inana within a walled enclosure (?), but I dwell with Inana in the E-zagin of Aratta; he may lie with her on the splendid bed, but I lie in sweet slumber with her on the adorned bed, he may see dreams with Inana at night, but I converse with Inana awake. He may feed the geese with barley, but I will definitely not feed the geese with barley. I will …… the geese's eggs in a basket and …… their goslings. The small ones into my pot, the large ones into my kettle, and the rulers of the land who submitted will consume, together with me, what remains from the geese." This is what he said to Enmerkar.
Enmerkar and En-suḫgir-ana: c.1.8.2.4
He entered the presence of the lord in { his holy ĝipar } { (1 ms. has instead:) in his most holy place }. { (1 ms. adds 1 line:) He entered the presence of Enmerkar in his most holy place. } "My king has sent me to you. The lord of Aratta, En-suḫgir-ana, has sent me to you." { (some mss. add the lines:) "What does your king have to tell me, what does he have to add to me? What does En-suḫgir-ana have to tell me, what does he have to add to me?" "This is what my king said, what he added, this is what En-suḫgir-ana said, what he added." } "This is what my king says: "Let him submit to me, let him bear my yoke. If he submits to me, indeed submits to me, then as for him and me -- he may dwell with Inana within a walled enclosure (?), but I dwell with Inana in the E-zagin of Aratta; he may lie with her on the splendid bed, but I lie in sweet slumber with her on the adorned bed, he may see dreams with Inana at night, but I converse with Inana awake. He may feed the geese with barley, but I will definitely not feed the geese with barley. I will …… the geese's eggs in a basket and …… their goslings. The small ones into my pot, the large ones into my kettle, and the rulers of the land who submitted will consume, together with me, what remains from the geese.""
Enmerkar and En-suḫgir-ana: c.1.8.2.4
He patted it like a lump of clay, he examined it like a clay-tablet: "He may dwell with Inana in the E-zagin of Aratta, but I dwell with her …… as her earthly companion (?). He may lie with her in sweet slumber on the adorned bed, but I lie on Inana's splendid bed strewn with pure plants. Its back is an ug lion, its front is a piriĝ lion. The ug lion chases the piriĝ lion, the piriĝ lion chases the ug lion. As the ug lion chases the piriĝ lion and the piriĝ lion chases the ug lion, the day does not dawn, the night does not pass. I accompany Inana for a journey of 15 leagues and yet Utu the sun god cannot see my holy crown, when she enters my holy ĝipar. Enlil has given (?) me the true crown and sceptre. Ninurta, the son of Enlil, held me on his lap as the frame holds the waterskin. Aruru, the sister of Enlil, extended her right breast to me, extended her left breast to me. When I go up to the great shrine, the Mistress screeches like an Anzud chick, and other times when I go there, even though she is not a duckling, she shrieks like one. She …… from the city of her birth. No city was made to be so well-built as the city of Unug (?). It is Unug where Inana dwells and as regards Aratta, what does it have to do with this? It is brick-built Kulaba where she lives, and as regards the mount of the lustrous me, what can it do about this? For five or 10 years she will definitely not go to Aratta. Since the great holy lady of the E-ana took counsel with me (?) about whether to go also to Aratta, since she { let me know } { (1 ms. has instead:) told me } about this matter, I know that she will not go to Aratta. He who has nothing shall not feed the geese with barley, but I will feed the geese with barley. I will …… the geese's eggs in a basket and …… their goslings. The small ones into my pot, the old ones into my kettle, and the rulers { of the Land } { (some mss. has instead:) of Sumer } who submitted will consume, together with me, what remains from the geese."
The rulers of Lagaš: c.2.1.2
However, he did not do any work. He became smaller and smaller, ……; his sheep died (?) in the sheepfold. In those days, because the water of Lagaš was held back, there was famine in Ĝirsu. Canals were not dug, the levees and ditches were not cleaned. The large arable tracts were not ……, there was no water to irrigate abundantly all the cultivated fields: the people relied on rain; Ezina did not make dappled barley grow, furrows were not yet opened, they bore no yield; the high plain was not tilled, it bore no yield.
The rulers of Lagaš: c.2.1.2
In order to dig canals, to clean the levees and ditches, to …… the large arable tracts, to …… all the cultivated fields, he established for the people the pickaxe, the spade, the earth basket, and the plough, which mean life for the Land. Then he turned his attention to making barley sprout. He made the people stand before the maiden, and they raised their heads day and night, at the appointed times. Before Ezina who makes the seeds grow, they prostrated themselves and she made them grow (?). Before (?) Ezina who makes the dappled barley grow, they …… (33 lines missing or uncertain)
The building of Ninĝirsu's temple (Gudea, cylinders A and B): c.2.1.7
…… made abundance come forth for him. The earth produced mottled barley for him. Lagaš thrived in abundance with the ruler.
The lament for Sumer and Urim: c.2.2.3
May An not change the divine powers of heaven, the divine plans for treating the people with justice. May An not change the decisions and judgments to lead the people properly. To travel on the roads of the Land: may An not change it. May An and Enlil not change it, may An not change it. May Enki and Ninmaḫ not change it, may An not change it. That the Tigris and Euphrates should again carry water: may An not change it. That there should be rain in the skies and on the ground speckled barley: may An not change it. That there should be watercourses with water and fields with grain: may An not change it. That the marshes should support fish and fowl: may An not change it. That old reeds and fresh reeds should grow in the reedbeds: may An not change it. May An and Enlil not change it. May Enki and Ninmaḫ not change it.
The death of Ur-Namma (Ur-Namma A): c.2.4.1.1
As the early flood was filling the canals, their canal-inspector was already silenced (?); the mottled barley grown on the arable lands, the life of the land, was inundated. To the farmer, the fertile fields planted (?) by him yielded little. Enkimdu, the lord of levees and ditches, took away the levees and ditches from Urim. (1 line fragmentary)As the intelligence and …… of the Land were lost, fine food became scarce. The plains did not grow lush grass any more, they grew the grass of mourning. The cows ……, their …… cattle-pen has been destroyed. The calves …… their cows bleated bitterly.
The death of Ur-Namma (Ur-Namma A): c.2.4.1.1
Lord Ninĝišzida ……. Ur-Namma, my …… who was killed, (1 line fragmentary)Among tears and laments, …… decreed a fate for Ur-Namma: "Ur-Namma ……, your august name will be called upon. From the south to the uplands, …… the holy sceptre. Sumer …… to your palace. The people will admire …… the canals which you have dug, the …… which you have ……, the large and grand arable tracts which you have ……, the reedbeds which you have drained, the wide barley fields which you ……, and the fortresses and settlements which you have ……. Ur-Namma, they will call upon …… your name. Lord Nunamnir, surpassing ……, will drive away the evil spirits ……"
The death of Ur-Namma (Ur-Namma A): c.2.4.1.1
As the early flood was filling the canals, their canal-inspector ……. The mottled barley come forth on the arable lands, the life of the land, ……. To the farmer, the fertile fields ……. Enkimdu, the lord of levees and ditches, ……. …… its numerous people ……. …… of the Land ……. The plains …… fine grass ……. …… heavy cows …… (approx. 4 lines missing)
A praise poem of Ur-Namma (Ur-Namma C): c.2.4.1.3
……, the authoritative, praised himself exultantly: Under Ur-Namma, king of Urim, for whom a favorable destiny was determined, the roads have been made passable. An opens his holy mouth, and because of me rain is produced. He directs it downward into the earth, and abundance is brought for me. Enlil treats me kindly, ……. Enki treats me kindly, bestowing early floods, grain and dappled barley. Nintur formed me; I am peerless. …… brought me up well; I am the king of the Land. I am ……; under my rule the cattle-pens and sheepfolds are extended wide. Utu endowed me with eloquence (?); my judgments create concord in Sumer and Akkad. Ningublaga has given me strength. In the whole extent of heaven and earth, no one can escape from a battle with me.
A balbale to Enlil for Ur-Namma (Ur-Namma G): c.2.4.1.7
(6 lines missing) Enlil …… to Ur-Namma. He bestowed on him (?) early floods, grain and speckled barley.
A balbale to Enlil for Ur-Namma (Ur-Namma G): c.2.4.1.7
Ur-Namma, may the people flourish in prosperity under your rule. You (?) …… the plough and good barley, and your cultivated fields will be rich. You (?) …… trees, seeds, good barley, the plough, and the fields. You (?) …… the plough and good barley ……. King, cultivate the fields with oxen, and your cultivated fields will be rich; Ur-Namma, cultivate the fields with them, and your cultivated fields will be rich. The oxen will make (?) your cultivated fields fertile; your cultivated fields will be rich.
A praise poem of Šulgi (Šulgi B): c.2.4.2.02
I also know how to serve the gods, and I can cool the hearts of the Anuna gods. I am Šulgi, whose thick neck becomes fat (?) in majesty. Grand achievements that I have accomplished which bring joy to my heart I do not cast negligently aside; therefore I give pride of place to progress. I give no orders concerning the development of waste ground, but devote my energies to extensive building plots. I have planted trees in fields and in agricultural land; I devote my powers to dams, ……, ditches and canals. I try to ensure a surplus of oil and wool. Thanks to my efforts flax and barley are of the highest quality. The thirst and hunger of the gods are a cause of the greatest anxiety to me; I, Šulgi, am the life of Sumer.
A praise poem of Šulgi (Šulgi C): c.2.4.2.03
In the house of wise knowledge of the Land, I, Šulgi, king of Sumer, set a good example. My hand guides the holy reed stylus correctly. (4 lines unclear)…… the fields in the holy …… and the holy agricultural land with a lapis-lazuli measuring line, bringing in plentiful harvests, …… top-quality flax, top-quality barley. I am greatly expert in assigning work with the pickaxe and the brick-mould, in drawing plans, in laying foundations, and in writing cuneiform inscriptions on pedestals; I can make things absolutely clear on tablets of lapis lazuli. I also have a solidly based knowledge of the intelligent implementation of the counting, accounting and planning of the Land.
A praise poem of Šulgi (Šulgi D): c.2.4.2.04
"I, the king, shall avenge my city. Whatever has been destroyed in Sumer, I shall destroy in the foreign lands. I shall make the gods of their cities turn away (?) from them; I shall cause their male and female protective deities, their good eyes, to stand aside. I shall let long grass grow in their fertile fields of shining barley. I shall uproot their small trees. With the axe I shall destroy their thick and tall trees, and I shall tear down by the crown their valuable trees. In their irrigated gardens, where honey and fig trees used to grow, I shall make weeds grow, so that …… plants and …… herbs break through the soil."
A praise poem of Šulgi (Šulgi D): c.2.4.2.04
The hero avenged his city. Whatever was destroyed in Sumer, he destroyed in the foreign lands. He made the gods of their cities turn away (?) from them; he caused their male and female protective deities, their good eyes, to stand aside. He let long grass grow in their cultivated fields of shining barley. With the axe he destroyed their thick and tall trees, and he tore down by the crown their valuable trees. He uprooted their small trees. In their irrigated gardens, where honey and fig trees used to grow, he made weeds grow, so that …… plants and …… herbs broke through the soil.
A praise poem of Šulgi (Šulgi E): c.2.4.2.05
…… riches, or bronze and silver vessels. May the creatures of his Land reach out for what is left over and not distributed. Famine ……. May he have to pay two shekels in his city for one sila of barley. May the people wield the hoe ……. Let that man be unable to touch the drinks and foods of his palace. May …… the great sin ……. Nanna, the king of Urim, shall clamp those who look upon the balaĝ and the sim, and who touch or look at …… bread. Their lives …… death ……. (5 lines unclear or missing)…… gold ……. May a scoundrel be judge over the population of the city, and be his superior.
An adab to Enlil for Šulgi (Šulgi G): c.2.4.2.07
May Enlil the trustworthy, whose words are lofty -- good fate determined by him takes precedence -- who makes sturdy flax and barley grow -- may he prolong the life of Šulgi, the provider of the E-kur -- hence its flax is indeed fine flax, its barley is indeed fine barley -- the property of Nanna, the houseborn-slave of the E-kur, him whom Ninlil named at his birth Šulgi, the shepherd of the Land, the man whom Enlil knows, the steward of the temple.
Išbi-Erra and Kindattu (Išbi-Erra B): c.2.5.1.2
Enlil ……. The people ……. Like small birds, …… the barley. …… the orchards. (1 line fragmentary) (approx. 6 lines missing)
A praise poem of Išme-Dagan (Išme-Dagan A + V): c.2.5.4.01
I bring great gladness to the city whose interior and exterior are as blue-green as the sky, Nibru, the mooring pole of heaven and earth. I have exempted its labourers from carrying earth in baskets, and I have freed its troops from fighting. I have released its gold, silver, cattle and sheep, the tribute of the citizens of Nibru. As for the temple of Enlil my master, for Ninlil, and for Ninurta, the mighty hero of Enlil, I have exempted their labourers from service. Filtered beer (?), barley, oil and sheep's wool have been made a tithe. I …… Sumer and Akkad. I …… wickedness and violence, and established justice in Sumer and Akkad. I am the shepherd who loves justice. I am born of Sumer, a son of Nibru.
An adab (?) to Enki for Išme-Dagan (Išme-Dagan D): c.2.5.4.04
Enki, lord, firstborn son of An ……, Nudimmud, great bull of the abzu ……, may you …… with your consort, holy Damgalnuna. Father Enki, may you embrace her and soothe your heart with her. …… friendly words on behalf of Išme-Dagan. …… the prayer of the king until distant days. The one blessed by Enlil ……, Išme-Dagan, the shepherd, …… the son of Enlil. May his radiance …… for you to the outer limits of heaven and earth. May he have authority, may he be peerless in all the numerous countries. May Išme-Dagan …… from the south as far as the uplands. …… the god of the Land ……. May the Tigris and Euphrates ……, may they bring abundance for him. May the udders of heaven open for him; may the harvest …… for him. May barley, emmer, wheat, gu-nida grain …… on vast fields for him. May grain heaps be heaped up for him; may Ezina …….
An adab (?) to Iškur for Ur-Ninurta (Ur-Ninurta F): c.2.5.6.6
(1 line fragmentary) A second time he …… a mighty tempest and a raging wind. A third time …… a destructive wind of heaven. A fourth time he addressed (?) the dense clouds in the heavens. Fine barley stood in the fertile fields, and the corn joyously ……. Iškur organised everything; he …… the harvest and the superior barley. He heaped up grain piles and grain stores in the fields for Ur-Ninurta. On a favourable day he sowed the seeds, he …… the wheat. For Ur-Ninurta the son of An he sowed the seeds, ……. Iškur, Inana and …… life for him.
A prayer to Nanna for Rīm-Sîn (Rīm-Sîn E): c.2.6.9.5
May you preserve the king, the good provider. May you preserve Rīm-Sîn, the good provider. May his reign be a source of delight to you. Lengthen the days of his life, and give him kingship over the restored land. For him gladden the heart of the land, for him make the roads of the land passable. For him make the Land speak with a single voice. May you preserve alive Rīm-Sîn, your shepherd with the compliant heart. May his canals bring water for him, and may barley grow for him in the fields. May the orchards and gardens bring forth syrup and wine for him, and may the marshes deliver fish and fowl for him in abundance. May the cattle-pens and sheepfolds teem with animals, and may rain from the heavens, whose waters are sporadic, be regular for him. May the palace be filled with long life. O Rīm-Sîn, you are my king!
A praise poem of Abī-Ešuḫ (Abī-Ešuḫ B): c.2.8.5.a
In those days, in those far-off years …… The holy hand …… his protective goddess ……. Nisaba, the lady of Ereš, ……. …… a jar in which there was barley. Walking …… …… on roads and routes ……. …… words which he had uttered, ways ……. …… a hired worker, like a midwife, a female weaver ……. …… who spoke to Utu ……, …… who spoke to Nanna ……. He who enters a house ……. …… small and great ……. …… sitting on his chair, lying on his bed, (1 line unclear)…… your ways, your personal god …… …… years of life, months of peace in a place of contentment.
Letter from Puzur-Šulgi to Ibbi-Suen about Išbi-Erra's claim on Isin: c.3.1.19
Just as he said he would, he has captured the regions of the Tigris, Euphrates, Ab-gal and Me-Enlila watercourses. He has made Iddin enter Malgium (?). { Opposing } { (1 ms. has instead:) hating } Girbubu, the governor of Ĝirikal, he { cut off his strap } { (2 mss. have instead:) he removed his barley stores (?) } and captured him. { His cry of victory lies heavily upon us (?) } { (1 ms. has instead:) …… he named …… }.
Letter from Sîn-iddinam to the god Utu: c.3.2.05
Distress has been caused in your city Larsam, which you have chosen in your heart. The broad squares where days have been passed in merriment { have been reduced to } { (1 ms. has instead:) are left (?) in } silence. Your commendable troops who were assembled have been annihilated (?) like reeds from a reed fence splitting apart. Your young men have been harvested like barley at the due time; they have been picked and have been plucked like ripened fruit (?). The people have been smashed like terracotta figurines; they (?) have perished all together. An evil storm took away the little ones from the laps (?) of their mothers. The people ……; their appearance has been (?) changed. Overwhelming troops have been set loose, …… the Land …… like flour. O youthful Utu, like an enemy you stand aside from your city Larsam.
A hymn to Ḫendursaĝa (Ḫendursaĝa A): c.4.06.1
So that the dough trough ……, so that fish can be grilled on stakes (?), next of them the fifth stands by at your behest. He pays you your due from the …… dough trough, and from the fish grilled on stakes (?). So that the sheaves can be piled up and the barley sheaves can be spread out, and so that the heaped-up barley can be laid under the stick, next of them the sixth stands by at your behest. He pays you your due from the barley spread out from the grain piles, and from the heaped-up barley which is laid under the stick. So that orchards and palm gardens will produce syrup and wine, and so that the holy baskets will be carefully stored, next of them the seventh stands by at your behest. He pays you your due from the syrup and wine produced by the orchards and palm gardens, and from the holy baskets, carefully stored. (small no. of lines missing)
A balbale to Inana (Dumuzid-Inana A): c.4.08.01
The brother speaks gently to his sister, Utu speaks gently to his sister, he speaks tenderly to holy Inana: "Young lady, the flax in the garden beds is full of loveliness, Inana, the flax in the garden beds is full of loveliness, like the barley in the furrows, overflowing with loveliness and delight. { Sister } { (1 ms. has instead:) Young lady }, you took a fancy to a grand length of linen; Inana, you took a fancy to a grand length of linen. I will dig up the plants for you and give them to you. { Young lady } { (1 ms. has instead:) My sister }, I will bring you flax from the garden beds. Inana, I will bring you flax from the garden beds."
A balbale to Inana (Dumuzid-Inana B): c.4.08.02
"My sister, the beer of your barley is good, my honey-mouthed of her mother. The ale of your beer-bread is good; come my beloved sister. In the house, your luxuriance ……, my honey-mouthed of her mother. My sister, your luxuriance ……, my beloved ……. Your house …… a storehouse, my honey-mouthed of her mother. You princess, my ……."
A balbale to Inana (Dumuzid-Inana O): c.4.08.15
May you be …… a bending reed, may you be barley in the furrows, a beautiful ……, may you be Ezina, who beautifies ……, may you be a nursing mother of the womb, may you be your mother's ……, a vine, { my } { (1 ms. has instead:) your } beloved, your personal god's ……, acting { grandly } { (1 ms. has instead:) humanely }!
A balbale (?) to Inana (Dumuzid-Inana P): c.4.08.16
Ninegala, the holy ……. (5 lines fragmentary)The holy embrace ……. Fresh fruits (?) and shoots ……. As she arises from the king's embrace, the flax rises up with her, the barley rises up with her. With her, the desert is filled with a glorious garden.
A song of Inana and Dumuzid (Dumuzid-Inana R): c.4.08.18
Maiden, glossy mane, lovely beauty, Inana, glossy mane, lovely beauty! Maiden, mane of the ibex, …… red deer, …… red deer, Inana, mane of the ibex, …… red deer, …… red deer! Maiden, colourful as a pile of grain, fit for the king, Inana, colourful as a pile of grain, fit for Dumuzid! Maiden, you are a shock of two-row barley, fully developed in loveliness, Inana, you are a shock of two-row barley, fully developed in loveliness!
A song of Inana and Dumuzid (Dumuzid-Inana W): c.4.08.23
(4 lines missing) (2 lines fragmentary)May my sheep eat my …… which is growing in the fields, my plants, my camel-thorn. May my sheep eat my ……, my plants, my winnowed barley. May my sheep eat my life of the Land which is growing in the fields, my plants, my stubble. May my sheep eat my support of orphans and sustenance of widows, my plants, my šakir plants. May my sheep eat my string of clay balls (?) which is growing in the fields, my plants, my colocynth. May my sheep eat my beer wort mixed with honey, my plants, my marsh reeds. May my sheep eat my calves going together with their bulls, my plants, my reed shoots. May my sheep eat my blossoming garden of apple trees, my plants, my reeds.
A song of Inana and Dumuzid (Dumuzid-Inana D1): c.4.08.30
"May he act as shepherd of the black-headed inhabitants; may he, like a farmer, make the fields productive; may he make the sheepfolds multiply, like a trustworthy shepherd. Under him, may there be flax, may there be barley; in the rivers may there be carp floods. Under him, may there be mottled barley in the fields; in the marshes, fish, and may the birds chatter. Under him, may the old reeds and the young reeds grow tall in the reedbeds; under him, may the mašgurum bushes flourish on the high plains. Under him, may the wild sheep and wild goats multiply in the forests; under him, may the irrigated orchards produce syrup and wine. Under him, may lettuce and cress flourish in the garden plots; under him, may there be long life in the palace."
Dumuzid and Enkimdu: c.4.08.33
"I will bring you wheat, and I will bring you beans; I will bring you two-row barley from the threshing-floor. And you, maiden, I will bring you whatever you please, maiden Inana, …… barley or …… beans."
A balbale to Suen (Nanna A): c.4.13.01
How many there are! How many cows there are! How many cattle of Suen there are! The dark ones are translucent lapis lazuli; the pale cows are the light of the risen moon. The little ones trickle down like barleycorns for you; the large ones throng together like wild bulls for you. The Glory of Heaven (Suen) has undone the halters of the numerous cows in his teeming herd. He has poured out milk from the beautiful cows at the offering table; his bright hands ever pour the milk. After my king has completed the work, Suen …… the shining halter …… the cows, he …… the cows, he …… the cows. He acts as the herder of the cows.
A balbale to Nanna (Nanna B): c.4.13.02
(Ningal addresses Nanna:) "……, my beloved, if only I could come to you without my mother to ……! If only I could come to you without Ningikuga (?) ……! (approx. 1 line missing)Lord Nanna, bring it to me! In the dwelling of the shepherd, in the house of gleaned barley, my lord, I shall come to you in the chamber, the storehouse (?)! ……, wonder of the Land, I shall come to you! My Nanna, your chant is sweet; it is the chant of my heart."
A balbale to Nanna (Nanna C): c.4.13.03
…… who is familiar with your purification rites, ……, may he do ……. …… shall build for you in the pure abode (?) ……. …… shall not enter ……. He shall grind your barley for you in the pure cloister. Your milled grain is not laid in his hall. Water shall not touch what you have ground, and your malt shall not be turned over. O palace of Suen, what do men know of you? (1 line unclear)
A hymn to Nisaba (Nisaba A): c.4.16.1
In order to make barley and flax grow in the furrows, so that excellent corn can be admired; to provide for the seven great throne-daises by making flax shoot forth and making barley shoot forth at the harvest, the { great } { (1 ms. has instead:) august } festival of Enlil -- in her great princely role she has cleansed her body and has { put } { (1 ms. has instead:) draped } the holy priestly garment on her torso.
A šir-gida to Ninisina (Ninisina A): c.4.22.1
"The heart of the Great Mountain Enlil became fearsome: he frowned at the enemy land, and cursed the rebel land. My father Enlil despatched me to the rebel land, the enemy land that he had frowned at -- me, the young woman, me, the strong heroine -- I went there. I made the shepherd of the rebel land there grasp Enlil's words well in his ears. He became frightened at me and became silent (?) in my presence. Then he was consigned to oblivion. Now no one knows him there in the destroyed city, no one finds the shepherd there in his pastures. After I had destroyed it like water, drowned it like the harvest, after I had grabbed him as a threshing sledge grabs barley, after I had set him ablaze like esparto grass, I struck him with the mace and killed him. I announced the news to my father Enlil in Nibru."
A balbale to Ninurta (Ninurta F): c.4.27.06
Through the king, flax is born; through the king, barley is born. Through him, carp floods are made plentiful in the river. Through him, fine grains are made to grow in the fields. Through him, carp are made plentiful in the lagoons. Through him, mature and fresh reed are made to grow in the reed thickets. Through him, fallow deer and wild sheep are made plentiful in the forests. Through him, mašgurum trees are made to grow in the high desert. Through him, syrup and wine are made plentiful in the watered gardens. Through him, life which is long is made to grow in the palace.
A šir-gida to Nuska (Nuska A): c.4.29.1
to him with broad wisdom, understanding everything, concentrating on the whole world. In the august sanctuary he has indeed given to Nuska the mattock, the plough that opens up the cultivated fields, the furrows, speckled barley, the grain pile and the granary heaped up to the maximum, ……, years of plenty, delight, ……, abundance and life until distant days. Mighty man, with heroic arms, hurrying to battle, covering the Land, throwing fire at the enemy, burning …… the wicked, trampling underfoot opponents from the mountains, the insubmissive lands! Bulls with fat forelegs, sheep with long fleece, and great food offerings, are brought before you, Nuska, lord beloved by An.
The temple hymns: c.4.80.1
O city, …… from the abzu like barley, cloudy plain, taking the divine powers from its midst, Kuara, your foundation and just banqueting hall, the lord who does not hold back his goods stands ready for admiration. The Seven Sages have enlarged it for you from the south to the uplands.
The temple hymns: c.4.80.1
O house inspiring terror like a great lion, making as clear as day the decisions for those on the high plain, house of Iškur, at your front is abundance, at your rear is celebration. Your foundation is a horned bull, a lion. Holy staff, teat of heaven with rain for fine barley, the pilasters of your house are a wild bull with outspread horns, your ……, foundation and wall rising high, ……, thick cloud, …… snake, …… moonlight, …… Iškur, a sweeping flood, …… a storm and seven raging winds, ……, blowing raging winds, …… running from the ……, splits the …… hillside, diorite, stones and ……. (2 lines missing) (1 line fragmentary)
The debate between Hoe and Plough: c.5.3.1
"The furrow tilled by me adorns the plain. Before the stalks erected by me in the fields, the teeming herds of Šakkan kneel down. In performing my labour amid the ripened barley, { (1 ms. adds 2 lines:) I vie with the mighty scythe (?). After the reaped …… and the grain have been gathered, } the shepherd's churn is improved. With my sheaves spread over the meadows the sheep of Dumuzid are improved."
The debate between Hoe and Plough: c.5.3.1
"My threshing-floors punctuating the plain are yellow hillocks radiating beauty. I pile up stacks and mounds for Enlil. I amass emmer and wheat for him. I fill the storehouses of mankind with barley. The orphans, the widows and the destitute take their reed baskets and glean my scattered ears. People come to drag away my straw, piled up in the fields. The teeming herds of Šakkan thrive."
The debate between Winter and Summer: c.5.3.3
An lifted his head in pride and brought forth a good day. He laid plans for …… and spread the population wide. Enlil set his foot upon the earth like a great bull. Enlil, the king of all lands, set his mind to increasing the good day of abundance, to making the …… night resplendent in celebration, to making flax grow, to making barley proliferate, to guaranteeing the spring floods at the quay, to making …… lengthen (?) their days in abundance, to making Summer close the sluices of heaven, and to making Winter guarantee plentiful water at the quay.
The debate between Winter and Summer: c.5.3.3
Summer, the heroic son of Enlil, decided to bring offerings to E-namtila, the house of Enlil. He brought animals, cattle and sheep of the hill, fully grown wild rams, deer and stags, …… sheep, long-fleeced barley-fed sheep, thick-tailed sheep. Pigs grown fat in the midst of the reedbeds, porcupine, tortoise, turtle, birds brooding in their nests, taken together with their eggs, harvest crops, flour and malt for mixing, butter and milk from cattle-pen and sheepfold, wheat, hulled barley, small beans and large beans gathered in piled-high baskets, onions …… in their furrows, zaḫadin onions and shallots, seed turnips, cardamom (?), ……, (8 lines missing)-- Summer, the heroic son of Enlil, offered.
The debate between Winter and Summer: c.5.3.3
Winter, lordly son of Enlil, ……, released the water of life and …… opened. He gathered the …… oxen and …… the oxen. The disputed sheep was provided, barley-fed but with a scorpion at its side. Quartz, gold and silver found in leather pouches, cedar, cypress, ……, boxwood, ……, …… tribute of the Land, figs from Mari, ……, strings of dried fruit, cool water, the tribute of the hills, …… thick honey, dida beer, ……, village ……, bibra birds, esig birds, …… birds, clipped geeese, fattened ducks, carp, …… which Winter made grow up, large pomegranates gathered from the orchards, big bunches of grapes on high, winter cucumbers, …… empty ……, brought forth …… in the early rain, large turnips, large …… cut down with the knife (?), long leeks -- Winter himself brought the tribute he had collected.
The debate between Bird and Fish: c.5.3.5
"But I am the beautiful and clever Bird! Fine artistry went into my adornment. But no skill has been expended on your holy shaping! Strutting about in the royal palace is my glory; my warbling is considered a decoration in the courtyard. The sound I produce, in all its sweetness, is a delight for the person of Šulgi, son of Enlil. Fruits and produce of gardens and orchards are the enormous daily offerings due to me. Groats, flour, malt, hulled barley and emmer (?) are sweet things to my mouth. How do you not recognise my superiority from this? Bow your neck to the ground!"
The message of Lu-diĝira to his mother: c.5.5.1
Let me give you a third description of my mother: My mother is { rain from heaven } { (1 ms. has instead:) timely rain }, water for the finest seeds. She is a bountiful harvest of { fully-grown fine barley } { (1 ms. has instead:) ripe, exceedingly fine barley } { (1 ms. has instead:) heavenly …… } { (1 ms. has instead:) ripe maturity (?) …… }. She is a garden of { …… } { (1 ms. has instead:) delights }, { full of laughter } { (1 ms. has instead:) filled with rejoicing }. She is a well-irrigated pine tree, { an adorned juniper } { (1 ms. has instead:) adorned with pine-cones }. She is early fruit, the { products } { (1 ms. has instead:) garden's yield } of the first month. She is an irrigation ditch bringing fertilising water to the garden plots. She is a sweet Dilmun date, a prime date much sought after.
The song of the hoe: c.5.5.4
The hoe (al) makes everything prosper, the hoe makes everything flourish. The hoe (al) is good barley, the hoe (al) is { a hunting net } { (1 ms. has instead:) an overseer }. The hoe (al) is brick moulds, the hoe (al) has made people exist (ĝal). It is the hoe (al) that is the strength of young manhood. The hoe (al) and the basket are the tools for building cities. It builds (aldue) the right kind of house, it cultivates (alĝaĝa) the right kind of fields. It is you, hoe, that extend (daĝal) the good agricultural land! The hoe (al) subdues for its owner (lugal) any agricultural lands that have been recalcitrant (bal) against their owner (lugal), any agricultural lands that have not submitted to their owner (lugal). It chops the heads off the vile esparto grasses, yanks them out at their roots, and tears at their stalks. The hoe (al) also subdues (alĝaĝa) the ḫirin weeds.
The farmer's instructions: c.5.6.3
Make eight furrows per nindan (6 m) of width; the barley will lodge in more closely spaced furrows. When you have to work the field with the seeder-plough, keep your eye on your man who drops the seed. The grain should fall two fingers deep. You should put one giĝ of seed per nindan (approx. 3 ml per m). If the barley seed is not being inserted in the hollow of the furrow, change the wedge of your plough share. If the bindings become loose, tighten them.
The farmer's instructions: c.5.6.3
After the seedlings break open the ground, perform the rites against mice. Turn away the teeth of the locusts. When the plants overflow the narrow bottoms of the furrows, water them with the water of the first seed. When the plants resemble a …… reed mat, water them. Water the plants when they are heading. When the plants are fully leafed out, do not water them or they will become infected by leaf rust. When the barley is right for husking, water it. It will provide a yield increase of one sila per ban (approx. 1 litre in 10).
The farmer's instructions: c.5.6.3
When you have to reap the barley, do not let the plants become overripe. Harvest at the right time. One man is to cut the barley, and one to tie the sheaves; and one before him should apportion the sheaves: three men should harvest for you. The people who gather the barley should not let the grain dry. They should not scatter the grain when it is in the stacks.
The farmer's instructions: c.5.6.3
Your daily work starts at daybreak. Gather your force of helpers and grain gatherers in sufficient number and lay down the sheaves. Your work should be carefully done. Although they have been having stale coarse flour, do not let anyone thresh for your new bread -- let the sheaves have a rest. The rites for the sheaves should be performed daily. When you transport your barley, your barley carriers should handle small amounts (?).
Proverbs: collection 1: c.6.1.01
(cf. 6.1.19.f6)Barley flour, in the fields, is meat fat.
Proverbs: collection 1: c.6.1.01
(cf. 6.1.03.65, 6.1.17.b8, 6.1.22: ll. 194-196)Oh merchant, how you use up silver! And how you use up barley!
Proverbs: collection 1: c.6.1.01
(cf. 6.1.07.49)When the rags have been cut up, when the barley is lying in the dust, what is there left to get?
Proverbs: collection 1: c.6.1.01
You are pouring the fat from the meat, you are pulling out the roasted barley -- when you carry the cooking pot, watch out for your feet!
Proverbs: collection 2 + 6: c.6.1.02
How can a poor man who doesn't know how to cultivate barley manage to cultivate wheat?
Proverbs: collection 2 + 6: c.6.1.02
The fox watered (?) the barley with rush (?) water: "Nature has changed its mind."
Proverbs: collection 2 + 6: c.6.1.02
(cf. 6.1.26.d13)A field should not be expanded. Barley …… for him.
Proverbs: collection 3: c.6.1.03
(cf. 6.1.01.165, 6.1.17.b8, 6.1.22: ll. 194-196)You, merchant, how small you made the amount of silver! And how small you made the amount of oil and barley!
Proverbs: collection 3: c.6.1.03
(cf. 6.1.07.95)Wheat and hulled barley was made to taste like honey. The nomad ate it and didn't recognise what was in it.
Proverbs: collection 3: c.6.1.03
The muš barley is reserved for the necromancer.
Proverbs: collection 7: c.6.1.07
(cf. 6.1.01.175)When clothes have been cut up into rags, when the barley has been lying in the dust, what more is there to be got?
Proverbs: collection 7: c.6.1.07
Pouring water ……, placing barley …….
Proverbs: collection 7: c.6.1.07
This oil …… mourning rags ……. This barley …… in dust.
Proverbs: collection 7: c.6.1.07
(cf. 6.1.03.140)Wheat and hulled barley was made to taste like honey. The nomad ate it and didn't recognise what was in it.
Proverbs: collection 7: c.6.1.07
Don't pile up the poured (?) barley. When it has been carried to your barley and piled up, it will be eaten by your lord.
Proverbs: collection 8: c.6.1.08
Like a sow was she not treated to luxury? Was she not accustomed to demanding barley in the middle of the night?
Proverbs: collection 8: c.6.1.08
(= Veldhuis 2000 p. 392) The man who owns much barley may sleep (?). (1 line unclear)
Proverbs: collection 12: c.6.1.12
(= Alster 1997 12 Sec. D 2A)He whose barley sprouts weeps. He who is pouring out water cannot converse.
Proverbs: collection 13: c.6.1.13
Even the strongest labourer gets beaten by the owner of the barley.
Proverbs: collection 14: c.6.1.14
…… barley (?) …….
Proverbs: collection 17: c.6.1.17
(cf. 6.1.01.165, 6.1.03.65, 6.1.22: ll. 194-196)You, merchant, how small you made the amount of silver! And how small you made the amount of barley!
Proverbs: collection 21: c.6.1.21
(= Alster 1997 21 Sec. D 2)A lamentation singer …… not …… a gur weight of barley …… barge …….
Proverbs: collection 21: c.6.1.21
(= Alster 1997 21 Sec. D 3)A lamentation priest went into a man's field to steal the barley. The owner of the field caught him." My beautiful head got confused! It is totally bewildered. Just let me straighten it out, let me …… my senses! Let me go free!"
Proverbs: collection 22: c.6.1.22
(cf. 6.1.01.165, 6.1.03.65, 6.1.17.b8)Children and wives and trading agents! How they use up silver! And how they use up barley!
Proverbs: from Urim: c.6.2.3
(cf. 6.1.02.134)He who shaves his head gets more hair. And he who gathers the barley gains more and more grain.
Proverbs: from Urim: c.6.2.3
(cf. UET 6/2 266, 4.08.15: ll. 225-31, 5.3.2: ll. 190-191, 5.7.1: ll. 19-21)He who has silver, he who has lapis lazuli, he who has oxen and he who has sheep wait at the gate of the man who has barley.
Proverbs: from Urim: c.6.2.3
(cf. UET 6/2 263, 4.08.15: ll. 225-31, 5.3.2: ll. 190-191, 5.7.1: ll. 19-21)He who has silver, he who has lapis lazuli, he who has oxen and he who has sheep wait at the gate of the man who has barley.

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